THE VISIONS OF ZECHARIAH
Zechariah 1:7-21; Zechariah 2:1-13; Zechariah 3:1-10; Zechariah 4:1-14; Zechariah 5:1-11; Zechariah 6:1-8
THE Visions of Zechariah do not lack those large and simple views of religion which we have just seen to be the charm of his other prophecies. Indeed it is among the Visions that we find the most spiritual of all his utterances: "Not by might, and not by force, but by My Spirit, saith Jehovah of Hosts." The Visions express the need of the Divine forgiveness, emphasize the reality of sin, as a principle deeper than the civic crimes in which it is manifested, and declare the power of God to banish it from His people. The Visions also contain the remarkable prospect of Jerusalem as the City of Peace, her only wall the Lord Himself. The overthrow of the heathen empires is predicted by the Lord's own hand, and from all the Visions there are absent both the turmoil and the glory of war.
We must also be struck by the absence of another element, which is a cause of complexity in the writings of many prophets-the polemic against idolatry. Zechariah nowhere mentions the idols. We have already seen what proof this silence bears for the fact that the community to which he spoke was not that half-heathen remnant of Israel which had remained in the land, but was composed of worshippers of Jehovah who at His word had returned from Babylon. Here we have only to do with the bearing of the fact upon Zechariah's style. That bewildering confusion of the heathen pantheon and its rites, which forms so much of our difficulty in interpreting some of the prophecies of Ezekiel and the closing Chapter s of the Book of Isaiah, is not to blame for any of the complexity of Zechariah's Visions.
Nor can we attribute the latter to the fact that the Visions are dreams, and therefore bound to be more involved and obscure than the words of Jehovah which came to Zechariah in the open daylight of his people's public life. In Zechariah 1:7-8. we have not the narrative of actual dreams, but a series of conscious and artistic allegories-the deliberate translation into a carefully constructed symbolism of the Divine truths with which the prophet was entrusted by his God. Yet this only increases our problem-why a man with such gifts of direct speech, and such clear views of his people's character and history, should choose to express the latter by an imagery so artificial and involved? In his orations Zechariah is very like the prophets whom we have known before the Exile, thoroughly ethical and intent upon the public conscience of his time. He appreciates what they were, feels himself standing in their succession, and is endowed both with their spirit and their style. But none of them constructs the elaborate allegories which he does, or insists upon the religious symbolism which he enforces as indispensable to the standing of Israel with God. Not only are their visions few and simple, but they look down upon the visionary temper as a rude stage of prophecy and inferior to their own, in which the Word of God is received by personal communion with Himself, and conveyed to His people by straight and plain words. Some of the earlier prophets even condemn all priesthood and ritual; none of them regards these as indispensable to Israel's right relations with Jehovah; and none employs those superhuman mediators of the Divine truth by whom Zechariah is instructed in his Visions.
1. THE INFLUENCES WHICH MOULDED THE VISIONS
The explanation of this change that has come over prophecy must be sought for in certain habits which the people formed in exile. During the Exile several causes conspired to develop among Hebrew writers the tempers both of symbolism and apocalypse. The chief of these was their separation from the realities of civic life, with the opportunity their political leisure afforded them of brooding and dreaming. Facts and Divine promises, which had previously to be dealt with by the conscience of the moment, were left to be worked out by the imagination. The exiles were not responsible citizens or statesmen, but dreamers. They were inspired by mighty hopes for the future, and not fettered by the practical necessities of a definite historical situation upon which these hopes had to be immediately realized. They had a far-off horizon to build upon, and they occupied the whole breadth of it. They had a long time to build, and they elaborated the minutest details of their architecture. Consequently their construction of the future of Israel, and their description of the processes by which it was to be reached, became colossal, ornate, and lavishly symbolic. Nor could the exiles fail to receive stimulus for all this from the rich imagery of Babylonian art by which they were surrounded.
Under these influences there were three strong developments in Israel. One was that development of Apocalypse the first beginnings of which we traced in Zephaniah-the representation of God's providence of the world and of His people, not by the ordinary political and military processes of history, but by awful convulsions and catastrophes, both in nature and in politics, in which God Himself appeared, either alone in sudden glory or by the mediation of heavenly armies. The second-and it was but a part of the first-was the development of a belief in Angels: superhuman beings who had not only a part to play in the apocalyptic wars and revolutions; but, in the growing sense, which characterizes the period, of God's distance and awfulness were believed to act as His agents in the communication of His Word to men. And, thirdly, there was the development of the Ritual. To some minds this may appear the strangest of all the effects of the Exile. The fall of the Temple, its hierarchy and sacrifices, might be supposed to enforce more spiritual conceptions of God and of His communion with His people. And no doubt it did. The impossibility of the legal sacrifices in exile opened the mind of Israel to the belief that God was satisfied with the sacrifices of the broken heart, and drew near, without mediation, to all who were humble and pure of heart. But no one in Israel therefore understood that these sacrifices were forever abolished. Their interruption was regarded as merely temporary even by the most spiritual of Jewish writers. The Fifty-first Psalm, for instance, which declares that "the sacrifices of God are a broken spirit; a broken and a contrite heart, O Lord, Thou wilt not despise," immediately follows this declaration by the assurance that "when God builds again the walls of Jerusalem," He will once more take delight in "the legal sacrifices: burnt offering and whole burnt offering, the oblation of bullocks upon Thine altar." For men of such views the ruin of the Temple was not its abolition with the whole dispensation which it represented, but rather the occasion for its reconstruction upon wider lines and a more detailed system, for the planning of which the nation's exile afforded the leisure and the carefulness of art described above. The ancient liturgy, too, was insufficient for the stronger convictions of guilt and need of purgation, which sore punishment had impressed upon the people. Then, scattered among the heathen as they were, they learned to require stricter laws and more drastic ceremonies to restore and preserve their holiness. Their ritual, therefore, had to be expanded and detailed to a degree far beyond what we find in Israel's earlier systems of worship. With the fall of the monarchy and the absence of civic life the importance of the priesthood was proportionately enhanced; and the growing sense of God's aloofness from the world, already alluded to, made the more indispensable human, as well as superhuman, mediators between Himself and His people. Consider these things, and it will be clear why prophecy, which with Amos had begun a war against all ritual, and with Jeremiah had achieved a religion absolutely independent of priesthood and Temple, should reappear after the Exile, insistent upon the building of the Temple, enforcing the need both of the priesthood and sacrifice, and while it proclaimed the Messianic King and the High Priest as the great feeders of the national life and worship, finding no place beside them for the Prophet himself.
The force of these developments of Apocalypse, Angelology, and the Ritual appears both in Ezekiel and in the exilic codification of the ritual which forms so large a part of the Pentateuch. Ezekiel carries Apocalypse far beyond the beginnings started by Zephaniah. He introduces, though not under the name of angels, superhuman mediators between himself and God. The Priestly Code does not mention angels, and has no Apocalypse; but like Ezekiel it develops, to an extraordinary degree, the ritual of Israel. Both its author and Ezekiel base on the older forms, but build as men who are not confined by the lines of an actually existing system. The changes they make, the innovations they introduce, are too numerous to mention here. To illustrate their influence upon Zechariah, it is enough to emphasize the large place they give in the ritual to the processes of propitiation and cleansing from sin, and the increased authority with which they invest the priesthood. In Ezekiel Israel has still a Prince, though he is not called King. He arranges the cultus Ezekiel 44:1 ff. and sacrifices are offered for him and the people, Ezekiel 45:22 but the priests teach and judge the people. Ezekiel 44:23-24 In the Priestly Code, the priesthood is more rigorously fenced than by Ezekiel from the laity, and more regularly graded. At its head appears a High Priest (as he does not in Ezekiel), and by his side the civil rulers are portrayed in lesser dignity and power. Sacrifices are made, no longer as with Ezekiel for Prince and People, but for Aaron and the congregation; and throughout the narrative of ancient history, into the form of which this Code projects its legislation, the High Priest stands above the captain of the host, even when the latter is Joshua himself. God's enemies are defeated not so much by the wisdom and valor of the secular powers, as by the miracles of Jehovah Himself, mediated through the priesthood. Ezekiel and the Priestly Code both elaborate the sacrifices of atonement and sanctification beyond all the earlier uses.
2. GENERAL FEATURES OF THE VISIONS
It was beneath these influences that Zechariah grew up, and to them we may trace, not only numerous details of his Visions, but the whole of their involved symbolism. He was himself a priest and the son of a priest, born and bred in the very order to which we owe the codification of the ritual, and the development of those ideas of guilt and uncleanness that led to its expansion and specialization. The Visions in which he deals with these are the Third to the Seventh. As with Haggai there is a High Priest, in advance upon Ezekiel and in agreement with the Priestly Code. As in the latter the High Priest represents the people and carries their guilt before God. He and his colleagues are pledges and portents of the coming Messiah. But the civil power is not yet diminished before the sacerdotal, as in the Priestly Code. We shall find indeed that a remarkable attempt has been made to alter the original text of a prophecy appended to the Visions, Zechariah 6:9-15 in order to divert to the High Priest the coronation and Messianic rank there described. But anyone who reads the passage carefully can see for himself that the crown (a single crown, as the verb which it governs proves) which Zechariah was ordered to make was designed for Another than the priest, that the priest was but to stand at this Other's right hand, and that there was to be concord between the two of them. This Other can only have been the Messianic King, Zerubbabel, as was already proclaimed by Haggai. Haggai 2:20-23 The altered text is due to a later period, when the High Priest became the civil as well as the religious head of the community. To Zechariah he was still only the right hand of the monarch in government; but, as we have seen, the religious life of the people was already gathered up and concentrated in him. It is the priests, too, who by their perpetual service and holy life bring on the Messianic era. Zechariah 3:8 Men come to the Temple to propitiate Jehovah, for which Zechariah uses the anthropomorphic expression "to make smooth" or "placid His face." No more than this is made of the sacrificial system, which was not in full course when the Visions were announced. But the symbolism of the Fourth Vision is drawn from the furniture of the Temple. It is interesting that the great candelabrum seen by the prophet should be like, not the ten lights of the old Temple of Solomon, but the seven-branched candlestick described in the Priestly Code. In the Sixth and Seventh Visions the strong convictions of guilt and uncleanness, which were engendered in Israel by the Exile, are not removed by the sacrificial means enforced in the Priestly Code, but by symbolic processes in the style of the Visions of Ezekiel.
The Visions in which Zechariah treats of the outer history of the world are the first two and the last, and in these we notice the influence of the Apocalypse developed during the Exile. In Zechariah's day Israel had no stage for their history save the site of Jerusalem and its immediate neighborhood. So long as he keeps to this Zechariah is as practical and matter-of-fact as any of the prophets, but when he has to go beyond it to describe the general overthrow of the heathen, he is unable to project that, as Amos or Isaiah did, in terms of historic battle, and has to call in the apocalyptic. A people such as that poor colony of exiles, with no issue upon history, is forced to take refuge in Apocalypse, and carries with it even those of its prophets whose conscience, like Zechariah's, is most strongly bent upon the practical present. Consequently these three historical Visions are the most vague of the eight. They reveal the whole earth under the care of Jehovah and the patrol of His angels. They definitely predict the overthrow of the heathen empires. But, unlike Amos or Isaiah, the prophet does not see by what political movements this is to be effected. The world "is still quiet and at peace." The time is hidden in the Divine counsels; the means, though clearly symbolized in "four smiths" who come forward to smite the horns of the heathen, and in a chariot which carries God's wrath to the North, are obscure. The prophet appears to have intended, not any definite individuals or political movements of the immediate future, but God's own supernatural forces. In other words, the Smiths and Chariots are not an allegory of history, but powers apocalyptic. The forms of the symbols were derived by Zechariah from different sources. Perhaps that of the "smiths" who destroy the horns in the Second Vision was suggested by "the smiths of destruction" threatened upon Ammon by Ezekiel. In the horsemen of the First Vision and the chariots of the Eighth, Ewald sees a reflection of the couriers and posts which Darius organized throughout the empire; they are more probably, as we shall see, a reflection of the military bands and patrols of the Persians. But from whatever quarter Zechariah derived the exact aspect of these Divine messengers, he found many precedents for them in the native beliefs of Israel. They are, in short, angels incarnate as Hebrew angels always were, and in fashion like men. But this brings up the whole subject of the angels, whom he also sees employed as the mediators of God's Word to him; and that is large enough to be left to a chapter by itself.
We have now before us all the influences which led Zechariah to the main form and chief features of his Visions.
THE SECOND VISION: THE FOUR HORNS AND THE FOUR SMITHS
The Second Vision supplies what is lacking in the First, the destruction of the tyrants who have oppressed Israel. The prophet sees four horns, which, he is told by his interpreting angel, are the powers that have scattered Judah. The many attempts to identify these with four heathen nations are ingenious but futile. "Four horns were seen as representing the totality of Israel's enemies-her enemies from all quarters." And to destroy these horns four smiths appear. Because in the Vision the horns are of iron, in Israel an old symbol of power, the first verb used of the action can hardly be, as in the Hebrew text, to terrify. The Greek reads "sharpen," and probably some verb meaning "to cut" or "chisel" stood in the original.
"And I lifted mine eyes and looked, and lo! four horns. And I said to the angel who spoke with me, What are these? And he said to me, These are the horns which scattered Judah, Israel and Jerusalem. And Jehovah showed me four smiths. And I said, What are these coming to do? And he spake, saying, These are the horns which scattered Judah, so that none lifted up his head; and these are come to them, to strike down the horns of the nations, that lifted the horn against the land of Judah to scatter it."