Tuesdays Are for the Old Testament
9/24/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Eight: Zechariah." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (541-550).
Lessing and Steinmann comment on both the length and the obscurity of the oracles in Zechariah. These factors have moved scholars to widely varied "theories concerning its date, authorship, unity, and meaning" (Lessing & Steinmann 2014, p. 541). Zechariah can be plainly identified as a prophet who returned to Jerusalem in 533 B.C., along with the high priest Joshua. With the temple not yet reconstructed, motivating the people for the project was a critical task. Zechariah 2:11 and 8:22 indicate the temple must be finished for Yahweh to bring his reign to all nations from Zion.
Authorship of Zechariah has long been questioned. Matthew's Gospel conflates Zechariah 11:12 and Jeremiah 32:6-9, and in Matthew 27:9-10 both are attributed to Zechariah (Lessing & Steinmann 2014, p. 541). On a more modern front, scholars have noted striking differences between chapters 1-8, 9-11, and 12-14, which leads some to ascribe the writings to different authors (Lessing & Steinmann 2014, p. 542). Others have noted signs of unity throughout the book, including a chiastic structure in both 1-8 and 9-14.
Zechariah's visions are aligned with priestly values. Numerous concepts such as the altar, priesthood, menorah, and holiness are treated in various literary manners (Lessing & Steinmann 2014, p. 542). Lessing and Steinmann consider whether Zechariah contains apocalyptic features. The difficulty in this matter is the definition of apocalypse (Lessing & Steinmann 2014, p. 542). After providing an extensive outline of the book, Lessing and Steinmann discuss the chiastic structure of chapters 1-8. The structure is relatively clear (Lessing & Steinmann 2014, p. 544).
Zechariah provides three dates, in 1:1, 1:7, and 7:1, placing the prophecies in the period of 520-518 B.C. (Lessing & Steinmann 2014, p. 544). At the time, Darius is the ruler of Persia. The temple construction had been approved by Cyrus, reigning 559-530. However, the project had not been completed. Persia had endured a period of turmoil due to the unexpected death of Cyrus' son in 522. The reconstructed temple was less impressive than the original model, constructed under Solomon, indicating that the construction project was neglected in some ways.
The material in chapters 9-14 tends toward apocalypse and eschatology. The names of people from chapters 1-8 are no longer present in 9-14. Chronological markers are also much more vague (Lessing & Steinmann 2014, p. 545). Some scholars maintain that these chapters are closely related to the conflicts of the time between Persia and Greece, while others see them looking forward to Alexander the Great's conquest in the later part of the fourth century. Lessing and Steinmann consider the attempt to identify people in Zechariah 9-14 as a futile effort. They prefer analysis based on theological themes.
Divine justice is a primary theme in Zechariah. Unlike many concepts of justice, the call to justice in Zechariah requires protection of those who can't protect themselves. "Zechariah rejects a type of dualism where spiritual issues are divorced from political and social concerns" (Lessing & Steinmann 2014, p. 546). The spiritual person cares about society.
God's holiness is a second important theological issue in Zechariah. The divine glory nas moved from a hiding place in the Holy of Holies and now all of Jerusalem is surrounded by God's glory (Lessing & Steinmann 2014, p. 546). In the end, everything is declared holy to God, with the exception of those who turn against Yahweh's holiness.
Christ is seen in Zechariah 1 as the messenger of Yahweh, riding a red horse. He prays for Israel, much as, on the cross, Jesus prays for the Romans who are executing him (Lessing & Steinmann 2014, p. 547). The images of Zechariah 3:8 and 6:12-15 present Yahweh's Branch in terms similar to the depiction ofJesus in Hebrews. Zechariah 9-14 contains material cited at the passion of Christ.
Zechariah portrays God expressing wrath over the sinful actions of the nations (Lessing & Steinmann 2014, p. 548). God's plan is to execute judgment against them. Yet his grace is also seen in the vision of a man measuring Jerusalem, demonstrating the room for all to receive God's protection.
9/24/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Eight: Zechariah." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (541-550).
Lessing and Steinmann comment on both the length and the obscurity of the oracles in Zechariah. These factors have moved scholars to widely varied "theories concerning its date, authorship, unity, and meaning" (Lessing & Steinmann 2014, p. 541). Zechariah can be plainly identified as a prophet who returned to Jerusalem in 533 B.C., along with the high priest Joshua. With the temple not yet reconstructed, motivating the people for the project was a critical task. Zechariah 2:11 and 8:22 indicate the temple must be finished for Yahweh to bring his reign to all nations from Zion.
Authorship of Zechariah has long been questioned. Matthew's Gospel conflates Zechariah 11:12 and Jeremiah 32:6-9, and in Matthew 27:9-10 both are attributed to Zechariah (Lessing & Steinmann 2014, p. 541). On a more modern front, scholars have noted striking differences between chapters 1-8, 9-11, and 12-14, which leads some to ascribe the writings to different authors (Lessing & Steinmann 2014, p. 542). Others have noted signs of unity throughout the book, including a chiastic structure in both 1-8 and 9-14.
Zechariah's visions are aligned with priestly values. Numerous concepts such as the altar, priesthood, menorah, and holiness are treated in various literary manners (Lessing & Steinmann 2014, p. 542). Lessing and Steinmann consider whether Zechariah contains apocalyptic features. The difficulty in this matter is the definition of apocalypse (Lessing & Steinmann 2014, p. 542). After providing an extensive outline of the book, Lessing and Steinmann discuss the chiastic structure of chapters 1-8. The structure is relatively clear (Lessing & Steinmann 2014, p. 544).
Zechariah provides three dates, in 1:1, 1:7, and 7:1, placing the prophecies in the period of 520-518 B.C. (Lessing & Steinmann 2014, p. 544). At the time, Darius is the ruler of Persia. The temple construction had been approved by Cyrus, reigning 559-530. However, the project had not been completed. Persia had endured a period of turmoil due to the unexpected death of Cyrus' son in 522. The reconstructed temple was less impressive than the original model, constructed under Solomon, indicating that the construction project was neglected in some ways.
The material in chapters 9-14 tends toward apocalypse and eschatology. The names of people from chapters 1-8 are no longer present in 9-14. Chronological markers are also much more vague (Lessing & Steinmann 2014, p. 545). Some scholars maintain that these chapters are closely related to the conflicts of the time between Persia and Greece, while others see them looking forward to Alexander the Great's conquest in the later part of the fourth century. Lessing and Steinmann consider the attempt to identify people in Zechariah 9-14 as a futile effort. They prefer analysis based on theological themes.
Divine justice is a primary theme in Zechariah. Unlike many concepts of justice, the call to justice in Zechariah requires protection of those who can't protect themselves. "Zechariah rejects a type of dualism where spiritual issues are divorced from political and social concerns" (Lessing & Steinmann 2014, p. 546). The spiritual person cares about society.
God's holiness is a second important theological issue in Zechariah. The divine glory nas moved from a hiding place in the Holy of Holies and now all of Jerusalem is surrounded by God's glory (Lessing & Steinmann 2014, p. 546). In the end, everything is declared holy to God, with the exception of those who turn against Yahweh's holiness.
Christ is seen in Zechariah 1 as the messenger of Yahweh, riding a red horse. He prays for Israel, much as, on the cross, Jesus prays for the Romans who are executing him (Lessing & Steinmann 2014, p. 547). The images of Zechariah 3:8 and 6:12-15 present Yahweh's Branch in terms similar to the depiction ofJesus in Hebrews. Zechariah 9-14 contains material cited at the passion of Christ.
Zechariah portrays God expressing wrath over the sinful actions of the nations (Lessing & Steinmann 2014, p. 548). God's plan is to execute judgment against them. Yet his grace is also seen in the vision of a man measuring Jerusalem, demonstrating the room for all to receive God's protection.
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