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Despite being one of the longest books among the minor prophets, Zechariah is seldom read by Christians. Many view the post-exile period in which he prophesied as being of less importance than the exile itself and the days leading up to it, when Isaiah, Jeremiah and Ezekiel exercised their ministries. Moreover, Zechariah's overall message is not easy to follow.

Yet Zechariah is widely quoted in the New Testament, particularly at crucial moments in Jesus' ministry. Are these quotations to be seen as isolated verses which happened to fit in with the Gospel story (if so, the rest is of less importance)? Or does the whole message of Zechariah prepare the way for Christ?

The book can be divided into two parts. In the first part, Zechariah is mentioned as the recipient of eight visions. He then answers a question about fasting (Zech 7:1-8:19). With no specific mention of his name afterwards, some believe that the rest (as with Malachi) was originally an anonymous prophecy. Whatever its origins, this last part shares key themes with the first.

Key Message: Hope for the Repentant

The basic message is one of hope. Israel's past, characterised by continual disobedience to the former prophets, lay behind them. The important words, "they repented" (found in Zech 1:6), did not refer to the people's forefathers, who had suffered as a result of their unrepentance and were no longer to be found (Zech 1:5). It was those who listened to Zechariah who had repented and opened up the prospect of a more hopeful outcome.

The way in which the prophecy begins suggests that, in its present form, it may have been intended to be used devotionally or liturgically. Worshippers meditating on it could see their past as bearing marks of sin. However, while this was pointed out in the text, its message carried an assurance of God's restoration, on the condition of penitence.

Zechariah's basic message is one of hope – the past lies behind, and repentance opens up the prospect of a hopeful future.

Eight 'Russian Doll' Visions

The eight visions, which run from Zechariah 1:7-6:15, offer hope to a repentant people. They form a Russian doll-type structure in that each of the latter visions bears similarities to an earlier one. The first vision corresponds to the eighth; visions two and three correspond to numbers six and seven. This leaves visions four and five as a centre-piece.

The first of these two central visions concerns the reinstatement of the high priest, Joshua (Zech 3:1-10). The second covers the provision of divine resources for both Joshua and the prince, Zerubbabel, who was a direct descendant of David (Zech 4:1-14). In the time of Zechariah, the people's hopes of leadership were placed in Zerubbabel, but he mysteriously disappeared from the face of history. Subsequent generations were therefore left to see these words as unfulfilled prophecies concerning a coming king.

Zechariah is widely quoted in the New Testament, particularly at crucial moments in Jesus' ministry. It is interesting to note that the New Testament presents Jesus as both our great High Priest and the expected Messiah.

The Coming Cleansing

With respect to the vision concerning the high priest, Joshua, Zechariah 3:9 is of particular importance, yet has two possible meanings.

It could mean "Upon one stone are seven facets, and on it I will engrave its inscription". This interpretation would refer back to Exodus 39:6, where an inscribed gold plate was given to Aaron to wear whilst carrying out his duties as high priest. Alternatively, it could mean "Upon one stone are seven fountains and I will open its opening".

The following verse (Zech 3:10) goes on to speak of the removal of the land's iniquity. When compared with the statement in Zechariah 13:1, which says, "On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem to cleanse them from sin and impurity", it would appear that these verses are inspiring hope in a reality which, at that time, was yet to come. This reality was fulfilled by the shedding of Christ's blood, for which the Old Testament priesthood was a preliminary symbol (this symbolism is explained more fully in the book of Hebrews).

Zechariah's words about a coming king were not fulfilled in Zerubbabel – but left unfulfilled, awaiting the Messiah.

The Levelling of Opposition

In the vision concerning Zerubbabel, we find that he was encountering opposition to the rebuilding of the Temple (Zech 4:7). This opposition had arisen from Jews concerned that the project was either too ambitious, or likely to annoy the Persian authorities. Jesus, whose objectives also correspond to rebuilding the 'temple' (see John 2:19-20; 1 Cor 3:10-17) likewise experienced opposition from within the Jewish fold; as did his Apostles.

The same can still apply today, if the true interests of the Church are opposed by those within it. They often are. But Zechariah's message here also still holds: this kind of mountain can become a plain.

Spiritual and Moral Victory

An important theme emerging from a careful study of the other six visions is that while the first three deal with the defeat of the offending nations in Jerusalem's literal restoration, the last three focus on the primacy of God's law, the banishing of idolatry and a spiritual conquest of Babylon.

This has great relevance to modern Jewish aspirations, which are still often confined to the material trappings of nationhood. Christians can find here the same emphasis in embryo as is found in the Beatitudes, where Jesus reinterprets hopes of victory and possession of the land in terms of a realm in which the key feature is a right relationship with God.

In the passage about fasting (Zech 7:1-8, 19) it is important to note the emphasis on the moral aspects of the Law and the observance of justice (Zech 8:19), as opposed to the ceremonial. The end of the book's first section highlights this too. Whereas the introduction spoke of the Deuteronomic curse which had fallen on the people, here we find God's blessing - not just for Israel but for the Gentiles too. They will be attracted to the New Jerusalem when they see the beauty of its law-abiding character. This challenge needs to be heeded today! It is tragic when outsiders see in the Church the same lack of scruples, marital unfaithfulness, sexual licence and financial corruption as they are aware of in the world outside.

God's blessing is not just for Israel but for Gentiles too – who will be attracted to the New Jerusalem when they see the beauty of its law-abiding character.

Part II: Victory, But Not the World's Way

The second part of Zechariah is harder to interpret than the first. The key is to notice the way in which passages with a militaristic atmosphere are reinterpreted by the juxtaposition of verses breathing a spirit of peace. This makes it clear that the whole message should be interpreted in a non-militaristic way.

For example, Zechariah 9:1-8 has sometimes been seen as a description of Alexander the Great's conquest of Tyre. But this is immediately followed by the best known passage in Zechariah, "Behold your king is coming to you, humble and sitting on an ass". Not exactly one's impression of Alexander the Great! Similarly, in Isaiah, verses describing conquests of the Persian king are interspersed with the portrait of a very different victorious figure who, like Cyrus, is God's servant.

In this second section of the book there are two parallel parts. It appears that the objective of chapters 12-14 is to change the picture originally presented in chapters 9-11. In any case, this twofold final section - like the first - looks forward to a final divine victory. The difference is that the last part makes the point that this would be achieved after more tribulation than had previously been thought.

The scenario behind this is now lost, but a message which reassures us when life turns out more problematic than we had anticipated, is never out of place. Zechariah finds echoes not only in the book of Revelation, but also in Jesus' words: "In the world you will have tribulation; but fear not; I have overcome the world" (John 16:13).

First published in Prophecy Today, Vol 13 No 3, 1997. Revised November 2016.