Zechariah 1:1

This chapter has one of the most impressive calls to righteousness in the whole Bible (Zechariah 1:1-6), and the first two of eight remarkable visions: (1) that of the horsemen in the myrtle grove (Zechariah 1:7-11), with the divine interpretation of the vision (Zechariah 1:11-17), and (2) the vision of the four horns and the four smiths, including its divine interpretation (Zechariah 1:18-21).

Despite the purpose of Zechariah's prophecy being that of conveying comfort, consolation, and encouragement to the frustrated and depressed remnant of once-mighty Israel who had made their way back to Jerusalem following the seventy years of captivity, the prophet quite properly began with a stern call to repentance, reaffirming the eternal principle of God's truth that the divine favor is absolutely inseparably linked to faithful, godly living. Every generation needs this truth reinforced in the popular mind. The loving grace of God, of course, is free; but a sensuous, irreligious life is the forfeiture of God's grace and mercy. "Faith only" as a valid claim upon heavenly mercy is only a fool's nightmare.

Zechariah 1:1

"In the eighth month, in the second year of Darius, came the word of Jehovah unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying."

Eighth month ... second year of Darius ..." The eighth month was called Bul before the captivity,[1] and also Marchesuan, according to Josephus.[2] It corresponds to our October-November and was a rainy season. Darius was Darius the Great, grandson of Cyrus the Great who issued the decree for the end of the captivity. His second year is identified as 520 B.C. This was only about two months after Haggai issued his prophecy.

Came the word of Jehovah ..." A number of Old Testament books begin with this statement, including: Hosea, Joel, Jonah, Zephaniah, Micah, etc. This is an affirmation of Zechariah's authority and commission as a deliverer of the Word of God himself to his people. It is not correct, therefore, to interpret Zechariah's messages as if they were merely the words of the prophet. Many comments on the sacred Canon are worthless because they do not take this into consideration.

Zechariah the son of Berechiah, the son of Iddo, the prophet ..." In Jewish genealogies, they were' sometimes abbreviated by skipping some names, as evidenced by the genealogy of Jesus in Matthew 1, and in the case of Jehu, the son of Nimshi (1 Kings 19:16), who is called Jehu, son of Jehoshaphat, the son of Nimshi (2 Kings 9:2,14). On account of this, there should be no question that "Zechariah, the son of Iddo" (Ezra 6:14) is also a true reference to the author of this book. Baldwin pointed out that this is the "simplest explanation and one that requires no alteration of the text."[3]

The sudden resurgence of activity by the Jews in the rebuilding of their temple which appears both in Haggai and in Zechariah came about because of the neglect of the project by the central government founded by Cyrus the Great, a neglect which began with the death of Cyrus and extended throughout the reign of Cambyses his successor. This neglect came to a sudden end with the accession of Darius the Great who renewed the project with all diligence (Ezra 6:11-12). Thus, there were two good reasons why the prophet dated his epistle from a point in the reign of Darius. First, God's people were politically subject to his authority, and second, he was an ally and benefactor of it.