Zechariah Chapter 1
Introduction to Zechariah
The Book of Zechariah is one of the most profound and far-reaching prophetic writings in the Old Testament. It stands as both a historical encouragement to the post-exilic Jews and a prophetic revelation pointing forward to the coming of the Messiah and His future reign. Zechariah’s name means “The Lord remembers,” and this theme runs throughout the book, affirming that God has not forgotten His covenant with Israel, even after their exile and punishment. The book emphasizes divine restoration, the faithfulness of God to His promises, and the ultimate triumph of the Lord through His chosen King, Jesus Christ.
Zechariah prophesied during the same general period as Haggai, around 520 B.C., during the reign of Darius the Great of Persia. The people of Judah had returned from Babylonian exile about eighteen years earlier, but the work of rebuilding the temple had stalled due to opposition and discouragement. Through both Haggai and Zechariah, God stirred up His people to resume and complete the rebuilding of the temple. Yet, while Haggai’s message was more practical and focused on immediate obedience, Zechariah’s prophecy expands into rich visions, symbolic acts, and future prophecies concerning Israel’s ultimate restoration and the coming Kingdom of God.
The book is divided into two main sections. Chapters 1 through 8 are primarily concerned with the present time of Zechariah’s ministry, filled with visions and exhortations meant to encourage repentance and faithfulness so that God’s blessings might return to the nation. Chapters 9 through 14 shift toward the distant future, containing some of the most detailed and messianic prophecies in all of Scripture. These later chapters look beyond the near restoration of Jerusalem to the coming of the Messiah, His rejection, His suffering, and finally His return in glory to establish His Kingdom upon the earth.
Zechariah’s writing style is deeply symbolic and apocalyptic, much like Daniel and Revelation. It draws back the veil of time to reveal the unseen spiritual warfare surrounding Israel and the unfolding of God’s redemptive plan for mankind. The prophet’s visions—such as the four horsemen, the measuring line, the golden lampstand, and the flying scroll—illustrate how God governs the affairs of nations, restores His people, and prepares the world for His coming Kingdom. These symbols are not mere poetic images; they reveal spiritual realities that correspond to Israel’s destiny and God’s eternal purposes.
A major theme of Zechariah is the centrality of Jerusalem. God repeatedly emphasizes that He has chosen Zion and will dwell in the midst of His people again. As Zechariah 8:3 declares, “Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.” This promise looks forward to the Millennial Kingdom, when Christ will reign from Jerusalem, and all nations will come to worship the King.
Another key theme is the Messiah. Zechariah provides some of the clearest prophecies about Christ’s first and second comings. He foretells that the Messiah will come in humility, riding upon a donkey, as stated in Zechariah 9:9: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” This was fulfilled in the triumphal entry of Jesus into Jerusalem, as recorded in the Gospels. The prophet also reveals that the Messiah would be betrayed for thirty pieces of silver (Zechariah 11:12-13), pierced (Zechariah 12:10), and that His people would one day look upon Him in repentance and mourning, leading to national salvation. In the end, Zechariah envisions the day when the Lord Himself will descend to the Mount of Olives and fight for Jerusalem (Zechariah 14:4), ushering in the reign of righteousness.
Zechariah also emphasizes the importance of repentance and spiritual renewal. His call for the people to “return unto Me, saith the LORD of hosts, and I will return unto you” (Zechariah 1:3) summarizes the entire book’s message. The Lord’s blessings and promises are tied to His people’s willingness to turn from sin and walk in obedience. Through visions and exhortations, the prophet reassures the remnant that God is sovereign, that He will punish the nations that oppressed them, and that His covenant purposes will stand.
From a prophetic standpoint, Zechariah bridges the Old and New Testaments. He looks back to the covenant made with Abraham, Isaac, and Jacob, affirming God’s faithfulness to Israel, and looks forward to the coming Messiah who will establish the everlasting Kingdom. His prophecies provide a framework for understanding the events described in the Book of Revelation, particularly concerning the final battles surrounding Jerusalem and the establishment of Christ’s earthly rule.
In summary, the Book of Zechariah is a message of hope, restoration, and divine sovereignty. It reminds believers that God’s plans are never thwarted by human failure or opposition. Though Israel’s circumstances seemed bleak, God declared through Zechariah that His purposes would prevail and that His Son, the true King, would one day reign over all the earth. For the Church, this book also reinforces faith in the promises of God, urging us to live in expectancy of Christ’s return and to walk in faithful obedience as we await the fulfillment of all His word.
The First Two Visions
A. Introduction
Zechariah 1:1 — The Prophet and His Times
“In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,”
Zechariah was raised up by God during one of the most spiritually delicate periods in Israel’s history. The Jews had returned from seventy years of Babylonian captivity, yet they remained a small, struggling remnant amid the ruins of Jerusalem. His prophetic ministry began in the second year of Darius, the Persian monarch who ruled over the restored exiles. Notably, Zechariah’s ministry was not dated by a Jewish king, for the throne of David remained empty during this post-exilic era. This period marks a time of dependence on the promises of God rather than on human rule.
The timing of Zechariah’s prophecy was two months after Haggai’s first message and about a month after Haggai’s second (see Haggai 1:1 and 2:1). Thus, it was delivered between October and November of 520 B.C. Both prophets worked in concert—Haggai’s focus was the physical rebuilding of the temple, while Zechariah’s was the spiritual rebuilding of the people’s hearts. Zechariah’s tone is one of encouragement, but his message is also a solemn call to repentance, urging the people to return to the LORD with sincerity and full devotion.
Unlike Haggai, whose approach was plain and practical, Zechariah’s prophecy is filled with visions, types, and rich symbolic imagery. In this way, it resembles Daniel and Revelation. His message soars to prophetic heights, unveiling God’s redemptive plan for Israel and the nations through a series of vivid and sometimes mysterious scenes. As the commentator Trapp observed, “Haggai lays down the mind of God more plainly; Zechariah flies a higher pitch, abounding with types and visions, and is therefore reckoned among the most profound of the prophets.”
The name Zechariah means “The LORD remembers.” This is a most fitting name for a prophet of restoration, declaring that God had not forgotten His covenant promises to Abraham, Isaac, and Jacob. Zechariah’s ministry complemented that of Haggai, Ezra, and Zerubbabel. Together they labored to rebuild both the house of God and the faith of the people. The Book of Ezra records, “Then the prophets Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them. Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem” (Ezra 5:1–2).
Zechariah’s task was to encourage a weary people to complete what they had started and to remind them that God desired not only a temple of stone, but also hearts renewed in faith. He preached repentance, renewed zeal, and the hope of the coming Messiah. Jesus Himself referred to the prophet’s martyrdom in Matthew 23:35: “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zechariah, son of Berechiah, whom ye slew between the temple and the altar.”
Zechariah 1:2–6 — God’s Plea: “Return unto Me.”
“The LORD hath been sore displeased with your fathers. Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts. Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the LORD. Your fathers, where are they? and the prophets, do they live for ever? But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.”
Zechariah’s opening message is not one of rebuke for idolatry, but a call to spiritual renewal. The exile had purged Israel of blatant idol worship, but their hearts still needed revival. The prophet reminds them that God’s wrath had fallen upon their fathers because of disobedience and hardness of heart. They were to learn from the sins of the past and not repeat them.
The remnant to whom Zechariah spoke were not pagans, but rather the most devout among the captives—the fifty thousand who returned from Babylon while hundreds of thousands stayed behind. Yet even these faithful ones, nearly two decades after their return, had grown disheartened. The land remained desolate; the city walls still lay in ruin; their crops had failed; enemies surrounded them; and their labor in rebuilding the temple was met with opposition and hardship. They remembered the relative comfort of Babylon and felt abandoned.
Into this discouragement God spoke graciously through His prophet: “Return unto me, and I will return unto you.” The covenant relationship had not been broken beyond repair. God’s mercy was available if His people would humble themselves and turn back to Him. The promise echoes later in James 4:8: “Draw nigh to God, and he will draw nigh to you.” God never withdraws His presence arbitrarily; when we feel distant from Him, it is we who have moved away.
The prophet emphasizes that God’s word stands firm: “My words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers?” The prophets and their hearers passed away, but God’s word endured, fulfilling its promises and its judgments alike. Zechariah’s audience could not escape the truth that history had vindicated the justice of God. Their fathers eventually confessed, “As the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.”
Thus, the introduction to Zechariah’s prophecy lays a moral and spiritual foundation. Before God could restore His people outwardly, He required inward repentance. The rebuilding of the temple would mean little unless the people themselves were rebuilt in faith and obedience. God’s first word to His remnant, therefore, was not about construction, but about consecration—“Return unto Me.”
The First Two Visions
B. The Vision of the Four Horses Among the Myrtle Trees
Zechariah 1:7–10 — The Vision Described
“Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white. Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be. And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth.”
This vision was given to Zechariah in the second year of Darius, on the twenty-fourth day of the eleventh month, which corresponds to approximately February 519 B.C. Zechariah beholds in the night a man riding upon a red horse, standing among the myrtle trees in a low valley, with other horses—red, speckled, and white—standing behind him.
The scene depicts a reconnaissance mission from heaven, a divine patrol sent forth to survey the state of the earth. In the context of the book, these riders represent angelic agents sent by the LORD to observe the conditions among the nations, particularly concerning the progress and welfare of God’s people who had returned to Jerusalem from Babylonian captivity. The vision assures Zechariah that God’s watchful eyes are upon the nations and upon Israel’s restoration.
The imagery of the myrtle trees is significant. The myrtle is an evergreen plant, fragrant and flourishing in low valleys rather than on high hills. It symbolizes the nation of Israel—lowly, afflicted, yet enduring and fragrant in God’s sight. The fact that the Angel of the LORD stands among these trees shows His presence with His humble and oppressed people.
The Angel of the LORD here is no mere created being. In verse 11, He is distinct from the interpreting angel and is addressed as the LORD Himself. This identifies Him as the pre-incarnate Christ—the eternal Son of God appearing in visible form before His incarnation. In numerous Old Testament passages, this Angel is revealed to be divine (see Genesis 16:7–13, Exodus 3:2–6, Judges 6:11–22). He is the One who stands among His people, observing and interceding on their behalf.
The horses of varying colors—red, speckled (or sorrel), and white—likely symbolize different ranks or missions among the angelic hosts. Unlike the horsemen of Revelation 6, who bring judgment, these are observers, reporting on the condition of the earth. The red may denote war or divine power, the white peace or victory, and the speckled mixture or balance among the two. These riders reflect the organized, watchful administration of heaven over the affairs of men.
As the prophet beholds, he inquires of the meaning, and the angel assures him that the LORD will reveal it: “These are they whom the LORD hath sent to walk to and fro through the earth.” This recalls the heavenly oversight mentioned in Job 1:7, where the LORD said to Satan, “Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.” However, unlike the adversary’s intent to accuse, these heavenly riders serve divine purposes of mercy and watchfulness, demonstrating that God is sovereignly aware of all that transpires on earth.
Zechariah 1:11–17 — The Angel of the LORD Intercedes for Jerusalem
“And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest. Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the LORD answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.”
The riders report to the Angel of the LORD that “all the earth sitteth still, and is at rest.” Outwardly, the world was at peace under the Persian Empire, but spiritually, this was not the peace of God. The nations were complacent while Jerusalem lay in ruins. This grieved the heart of the divine Messenger, and He interceded before the LORD, saying, “O LORD of hosts, how long wilt thou not have mercy on Jerusalem?” This is the voice of Christ interceding for His people, just as He now intercedes for believers at the right hand of the Father (Romans 8:34, Hebrews 7:25).
The response comes with “good and comfortable words.” God declares His zeal and compassion for Zion: “I am jealous for Jerusalem and for Zion with a great jealousy.” The Hebrew word translated “jealous” carries the idea of passionate ardor, of a face flushed with emotion. It expresses the deep and personal concern God has for His chosen people. He is “very sore displeased” with the nations that are at ease, for though He used them as instruments of chastening upon His people, they exceeded their commission and acted with cruelty and pride. As He said, “I was but a little displeased, and they helped forward the affliction.”
In divine response, the LORD promises restoration: “I am returned to Jerusalem with mercies: my house shall be built in it.” The rebuilding of the temple, long delayed, would now proceed under divine favor. The “line stretched forth upon Jerusalem” refers to the measuring line, symbolizing construction and renewal. This was fulfilled a few years later when the temple was completed in 516 B.C., confirming God’s faithfulness to His word.
Finally, the LORD declares that “my cities through prosperity shall yet be spread abroad.” This reveals not only material blessing but also spiritual restoration. The prosperity of the future kingdom will overflow from Jerusalem to all the cities of Judah. The LORD will again comfort Zion and choose Jerusalem as His dwelling place, looking forward prophetically to the Millennial Kingdom when the Messiah reigns from the Holy City in righteousness and peace (Isaiah 2:2–4; Zechariah 14:16–21).
In summary, this vision teaches that God’s eyes are upon the nations, that His presence abides among His afflicted people, that Christ intercedes for them, and that His purposes of restoration will surely be accomplished. It is both a historical encouragement to the post-exilic Jews and a prophetic picture of the ultimate redemption and reign of the Messiah.
C. The Vision of the Four Horns and Four Craftsmen
Zechariah 1:18–19 — The Four Horns That Scattered God’s People
“Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem.”
In this vision, Zechariah beholds four horns—symbols of power, strength, and authority in biblical imagery. In Scripture, a horn often represents a kingdom or ruler whose strength and dominion are used to exert influence or inflict harm. As Psalm 75:10 declares, “All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.” Likewise, Daniel 7:7–8 and Revelation 17:12 both use horns to symbolize kings and empires.
These four horns, the angel explains, are the forces that scattered Judah, Israel, and Jerusalem. The scattering refers to the repeated dispersions of the Jewish people at the hands of Gentile powers. Throughout history, Israel’s enemies have lifted up their horns in pride and hostility against God’s chosen nation, bringing destruction and exile.
The number four in Scripture is often symbolic of universality, corresponding to the four winds or the four corners of the earth (Jeremiah 49:36; Revelation 7:1). Thus, the four horns likely represent the totality of the Gentile powers that oppressed Israel. Prophetically, this vision points to the four major empires described in Daniel’s visions—the Babylonian, Medo-Persian, Grecian, and Roman empires. Each of these world powers successively dominated and scattered the Jewish people, demonstrating the fulfillment of God’s warnings given through Moses and the prophets.
God allowed these nations to rise as instruments of discipline against His people, but their pride and cruelty went beyond His appointed bounds. Zechariah’s vision sets the stage for divine retribution: just as the horns represent the powers that scattered Israel, the following vision of craftsmen represents those whom God will raise up to bring judgment and restoration.
Zechariah 1:20–21 — The Four Craftsmen Who Break the Horns
“And the LORD shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.”
In response to the sight of the horns, Zechariah now sees four craftsmen, or carpenters—workers skilled in cutting, shaping, and building. These men are symbolic agents raised up by God to confront and overthrow the powers that exalt themselves against His people. The Hebrew term for craftsmen (ḥārāshîm) refers to workers in wood, stone, or metal—individuals who labor with strength and precision. This imagery contrasts the proud horns of destruction with the humble tools of reconstruction.
When Zechariah asks, “What come these to do?” the angel explains that the craftsmen come “to fray them,” that is, to strike terror into the horns and to cast them down. This portrays God’s sovereign control over the rise and fall of nations. Every empire that lifts itself against Israel will, in time, be brought low by another that God appoints. Babylon fell to Medo-Persia, Medo-Persia to Greece, Greece to Rome, and Rome itself will one day fall before the returning Messiah who will establish His everlasting Kingdom. The cycle of judgment and restoration continues until Christ, the true King, reigns from Jerusalem.
The verse also reminds us of God’s promise to Abraham in Genesis 12:3: “And I will bless them that bless thee, and curse him that curseth thee.” Those who seek to harm God’s covenant people will ultimately face divine retribution. This principle remains consistent throughout Scripture, as seen in Isaiah 54:17: “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn.”
Charles Spurgeon insightfully commented on the Lord’s choice of “craftsmen” rather than nobles or philosophers: “When the horns grow troublesome, the carpenters will be found.” God raises practical instruments, not refined gentlemen, to accomplish His judgments. The carpenter’s hammer and chisel are symbols of decisive, forceful action—tools fit for tearing down the pride of nations that oppose the LORD’s purposes. Providence does not call for elegance but for effectiveness.
Thus, these craftsmen represent God’s divinely appointed agents—whether nations, rulers, or angelic forces—used to bring justice and restoration. Every proud horn that has risen against Judah will, in its time, meet its craftsman. The church of God and the nation of Israel may be battered and oppressed, yet history has proven the saying true: “The church of God is an anvil that has worn out many hammers.” No matter how fierce the opposition, God will always raise His craftsmen to shatter the horns of the wicked.
