The Prophet Theme
Nina Zahra
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As we present an overview of all four books of the Early Prophets, we will not discuss WHAT the book is about; rather our focus will be on WHY the book was written. In light of the theme that we uncover, we will return to review its specific contents.
Our goal is to provide not only an overview of the books, but also to arrive at a better appreciation of why each book was composed and what its meaning to the nation at the time of its composition was, as well as what its, and their, impact on the future generations of Israel might be.
The books of the prophets are group into the Major Prophets and the Minor Prophets. The Major Prophets include five books which are Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel. The Minor Prophets include twelve books called Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.
I will pronounce My judgments on them concerning all their wickedness, whereby they have forsaken Me and have offered sacrifices to other gods, and worshiped the works of their own hands. Jeremiah 1:16 (NASB)
The prophets also reveal that God is sovereign over all in that He calls men and women to repent or experience His discipline and punishment. He is a holy and loving God. So He warns of future suffering unless we repent. Since He is a just God who will not let us escape just punishment, He gives us warnings.
Thus says the LORD, Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me . . . Jeremiah 9:23-24
The discussion of key themes or the message of Zechariah 1-8 is neglected in commentaries that were published during the past five years. This article focuses on this neglected part of Zechariah research and investigates the following key themes: YHWH's di vine presence and the rebuilding of the temple in Zion; The lordship and sovereignty of YHWH; Sin and punishment/judgment; Turn to YHWH (repentance) and obedience; YHWH's return, grace, love and forgiveness; Realized eschatology and future hope; Israel and the nations; and Leadership. One cannot really say that there are any unique themes in Zechariah 18 or that the author/s had one central theme in mind. There are many similarities with other books in the OT, especially the post-exilic prophetic books. However, we must acknowledge that Zechariah 1-8 places more emphasis on certain themes and discusses them in a unique way.
Several new commentaries on the book of Zechariah have appeared during the past few years.1 In these commentaries the socio-historical background and literary history are discussed in detail, but the discussion of key themes or the message is neglected. Wolters2 has no discussion of key themes3 in his "Introduction" while Petterson4 and Boda5 allocated only a few pages to "Message" or "Key themes." The aim of this article is to give more attention to this neglected area of Zechariah research, especially the first eight chapters.
The text of Zechariah 1-8 places its historical setting between the second and the fourth year of Darius I, the Persian king (520-518 B.C.E.).7 Darius the Great ascended the Persian throne by means of a coup d'tat after a period of upheaval following the death of Cyrus (530 B.C.E.) and Cambyses (522 B.C.E.). Darius's task in the beginning of his reign was to consolidate his position and establish peace in the Persian Empire.8
During the reign of Darius I (522-486 B.C.E.) the Persian Empire comprised territories from the Aral Sea and the western edge of the Himalayas to the Sahara, and from the Indus River Valley to the Danube.9 Darius organized his Persian empire in different protectorates or satrapies which included smaller provinces. Judah (Yehud in Aramaic) was part of the fifth satrapy called Abar Nahara. Yehud was ruled by a governor and consisted of a greatly reduced territory comprising Jerusalem and its environments.10 According to Kessler11 it was probably a sparsely populated province especially when compared to Judah before the Babylonian exile.
The specific circumstances of the Jerusalem community are difficult to tell. We can accept that the economic situation of the community was bleak and spiritually they experienced apathy and feelings of hopelessness. During this time YHWH12 called the prophets Haggai and Zechariah to initiate the physical rebuilding and the spiritual renewal of post-exilic Jerusalem.13
It is difficult to identify the key themes. There are themes that appear in Zechariah 1-8, but which are more prominent in Zechariah 9-14 (e.g. The day of the Lord14; Messianism; Universal Kingship of YHWH; etc.). These themes cannot be described as "key themes" in Zechariah 1-8 and should rather be discussed in an article focusing on Zechariah 9-14. It is also difficult to make a sharp distinction among the different key themes and we must acknowledge that there are several similarities between the different themes.15 However, the following section is an attempt to discuss them separately.
The theme of the temple and YHWH's presence plays a central role in Zechariah 1-8 although we find relatively few direct references to the temple (cf. Zech 1:16; 4:6-10; 6:9-15; 8:9). Zechariah stands in the midst of the Zion tradition. YHWH is in a special way present in his temple in Zion/Jerusalem and through this presence his Lordship is confirmed. The rebuilding of the temple was not viewed as a pre-condition for the time of salvation, but rather as a sign.
Zechariah's first vision begins with a declaration by YHWH that his house will be rebuilt (1:16) and that his mighty presence will be in Zion (2:9, 17 [2:5, 13]).16 In Zechariah 3:7 we hear that Joshua will be appointed as high priest and most important official in the temple before its completion.17
The priority of the temple in Zion underlies most of the chapters in Zechariah 1-8 but the fifth vision in chapter 4 deserves special attention. Several symbols, objects and metaphors mentioned in Zech 4 emphasise YHWH's divine presence. This vision paints a detailed picture of a golden lampstand with seven lamps and seven lips on it that represent YHWH's illuminating presence in the temple. The symbolism of the flames that burned perpetually with oil drawn from the two surrounding olive trees further emphasises YHWH's presence.18Zechariah 4:12 describes gold (NRSV oil) pouring out from the branches of the olive trees. If the flow of the golden oil is related to YHWH's presence through his "trees", then that flow symbolises the continuous presence of God.19
In Zechariah 6:12-15 the promises for the temple are confirmed and the completion of the temple becomes a sign of the authority of the prophet's message ("and you shall know that the LORD of hosts has sent me to you").20The temple and the cult were viewed as one of the most important building blocks for the establishment of a new community, even more important than the monarchy and the Torah.
Haggai encouraged the people themselves to complete the building process. In comparison to that Zechariah emphasised the divine role in the building process. YHWH proclaims in Zech 1:16 "my house shall be built in it" but the text does not say who will do it. Zechariah 6:15 expects "those who are far off" to help with the project, but nowhere in Zechariah 1-8 do we read where they are called to help. The rebuilding of the temple is considered as a sign of YHWH's love that will return to Jerusalem. The completed temple and YHWH's presence signify that the time of judgment is over and that the time of salvation is at hand.21 Graigie22 summarises the importance of the temple and temple building as follows:
The temple was a symbol of God's presence among his people; the temple rebuilding, however, somehow symbolized, and perhaps even inaugurated in some mysterious fashion, God's renewal of his chosen people beyond that immediate time and place.
Lastly one must acknowledge that the divine presence of YHWH encompasses more than the physical building of the temple. The remnant that returned to their land, the resurgence of agricultural production, the leadership of Joshua and Zerubbabel, the words of the prophet and a spiritually restored Israel also point to the presence of YHWH in Zion.23
The prophet Zechariah consistently refers to the sovereign God as צְבָאוֹתיְהוָה. This epithet occurs 44 times in Zechariah 1-8 while all variant forms of the epithet occur 284 times in the OT. The meaning of צְבָאוֹת may refer to (a) earthly armies; (b) heavenly hosts; (c) all creatures and powers in heaven and in earth. 24It is difficult to translate the epithet and English Bibles translate the epithet in a variety of ways: Yahweh Sabaoth (JB); Lord of Hosts (KJV; NASV; NEB; NRSV; RSV); and Lord Almighty (NIV; TEV). I suggest the translation "YHWH of all powers" or "Lord of all powers." The word "powers" can be understood as an all-inclusive word referring to all powers and hosts in heaven and on earth.25
Judah/Yehud was a very small province in contrast to the might of the Persian Empire. The prophet Zechariah reminds the people that צְבָאוֹת יְהוָה is the One who is really in control. YHWH is the true king of the earth, more powerful than the Persian king. YHWH will judge enemy nations (1:21; 2:9 [13]; 6:8), save his people and also those who seek him (2:11; 8:20). Zechariah 1-8 emphasises that YHWH's people have a significant role to play in the rebuilding phase of their history, but it is ultimately the work of their sovereign God (cf. 4:6)27
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