Zechariah
Have you ever felt forgotten? Maybe you’ve been in a situation where you worked hard, but no one seemed to notice. Maybe you’ve faced a challenge where help didn’t come as quickly as you hoped. Or maybe it’s deeper than that—you’ve prayed and waited, and it feels like God has gone silent. You wonder: “Does God see? Does He remember me at all?”
There’s a story from World War II that I think captures this feeling in a real, raw way. It’s the story of Louis Zamperini.
Louis was an Olympic runner turned soldier. During the war, he served as a bombardier in the Pacific. In 1943, his plane went down in the ocean during a rescue mission. He and two other crew members survived the crash, only to find themselves adrift in a small life raft, with no supplies, under the blazing sun, surrounded by nothing but endless sea. Day after day, they floated, battling thirst, hunger, and the constant threat of sharks circling beneath them. They endured Japanese aircraft shooting at them from above, storms that threatened to capsize their fragile raft, and the heartbreaking loss of one of their companions. For 47 days, Louis and the other surviving airman clung to life, drifting over 2,000 miles.
Can you imagine the isolation? The sense of abandonment? The desperate prayers for rescue that went unanswered for weeks on end? Then finally! They were spotted. They had been seen!
Except, it wasn’t by rescuers, but by a Japanese ship that took them captive.
Their suffering continued in prison camps under brutal conditions, for two more long years. And it would have been easy for Louis to believe God had forgotten him, and that his life had slipped through God’s fingers. And maybe you’ve felt that way, too. Maybe you’ve had your own “life raft” experience. Maybe you’ve been (or are) adrift in grief, or loss, or uncertainty, wondering if God remembers you at all. Well, that’s where we find God’s people in the book of Zechariah. They had returned home from exile, just as God promised. But what they found was a city in ruins, hostile neighbors, and a temple that seemed impossible to rebuild. They were small in number, weak in resources, and tempted to believe God’s promises had somehow failed or that He had forgotten them entirely.
And it’s into that discouragement that God sends a prophet named Zechariah, a name that means “The Lord remembers.” The Lord remembers His people. He remembers His promises. He remembers His purposes. We’re going to walk through this remarkable book that reminds us of this truth: no matter how forgotten you may feel, God has not forgotten you. In fact, through Zechariah, God shows His people, and us, that His plan of redemption was right on track, pointing directly to the coming of Jesus Christ.
Setting the Stage: A People in Need of Hope
Let’s step back to around 520 BC. The Jewish people had been through devastation that shook them to the core. Their beloved city, Jerusalem—the place where God had caused His name to dwell—was destroyed by the Babylonians in 586 BC (2 Kings 25:8-10). The temple, the very heart of their worship, their national identity, and their connection to God, was reduced to rubble (Psalm 79:1). The people themselves were dragged off into exile in Babylon (2 Chron. 36:17-21). They lived as captives for seventy years, just as God had warned through the prophet Jeremiah (Jer. 25:11; 29:10). But then, in what must have felt like a miracle, God moved the heart of a foreign king—Cyrus of Persia. In fulfillment of Isaiah’s prophecy (Isa. 44:28; 45:1), Cyrus issued a decree: the Jewish people were free to return to their land and rebuild the temple (Ezra 1:1-4). About 50,000 of them took that long journey home (Ezra 2:64-65), full of hope, excitement, and perhaps a little fear of the unknown.
But when they arrived, reality hit them hard. Jerusalem was still in ruins. The land was desolate, the city walls were broken down, and their once glorious temple was no more than a memory (Ezra 3:12-13). To make matters worse, they faced fierce opposition from the people who had moved into the area during their absence—neighbors who did everything they could to stop the rebuilding work (Ezra 4:1-5). Resources were scarce. The little temple they tried to build seemed like nothing compared to the splendor of Solomon’s temple their grandparents had described (Haggai 2:3). Discouragement set in. The work on the temple ground to a halt, and for nearly twenty years that foundation lay untouched—a silent reminder of their failed hopes and broken dreams (Ezra 4:24).
It’s into this setting that God raised up two prophets: Haggai and Zechariah (Ezra 5:1-2). Haggai was the practical one. He challenged the people, “Is it a time for you yourselves to dwell in your paneled houses, while this house lies in ruins?” (Haggai 1:4). In other words, “Stop making excuses—get back to work!” Zechariah was the visionary. God gave him dreams, images, and messages designed to lift the people's eyes above the rubble and opposition, to see His larger plan. And even his name carried that message. Zechariah means “The Lord remembers.” His father’s name, Berechiah, means “The Lord blesses.” His grandfather’s name, Iddo, means “At the appointed time.” Put that together: “The Lord remembers to bless at the appointed time.”
Isn’t that exactly what these weary, discouraged people needed to hear? They felt abandoned, as if God had forgotten His promises, as if He had moved on without them. But through Zechariah, God was saying, “I haven’t forgotten you. I will bless you. And I will do it at exactly the right time” (cf. Zech. 1:1-6).
The Call to Return: Coming Home to God
Zechariah’s ministry opens with one of the most gracious invitations you’ll find anywhere in the Bible. In Zechariah 1:3, God speaks through the prophet and says, “Return to Me, declares the Lord of hosts, and I will return to you.”
At first glance, that might seem puzzling. After all, hadn’t the people already returned? They were back in Jerusalem. They had left Babylon. Geographically, they were home. But what God was asking for was deeper than geography. He was calling for a return of the heart—a spiritual homecoming. This is such an important distinction. You can be in the right place outwardly (attending worship, serving in ministry, doing all the expected things) and still be far from God inwardly (Isa. 29:13; Matt. 15:8). That’s where these people were. They had come back to Jerusalem (Ezra 2:1-2), they’d started rebuilding the temple (Ezra 3:10-13), but over time they grew discouraged. Their attention shifted to their own homes and comforts (Haggai 1:4). Their hearts were no longer focused on the Lord.
When God says “return,” the Hebrew word shuv means more than just coming back. It’s the idea of turning around completely; changing direction. This is the language of repentance. It’s not about minor adjustments or superficial changes; it’s about a total reorientation of life toward God. The same word is used in passages like Joel 2:12-13, where God says, “Return to Me with all your heart, with fasting, with weeping, and with mourning. Rend your heart and not your garments.” God doesn’t want outward displays; He wants genuine change of heart. And look at the promise that comes with this call: “I will return to you.” In other words, God is ready and eager to draw near when His people turn to Him (cf. James 4:8). The Hebrew construction gives the sense of immediacy and assurance: God isn’t waiting to see how well we perform or how long we prove ourselves. He’s saying, “Take one step toward Me, and I’ll meet you with My mercy.” It’s not about earning His favor—it’s about responding to His grace that has already been extended.
But Zechariah doesn’t stop there. He reminds the people of their history:
“Do not be like your fathers, to whom the former prophets cried out, ‘Thus says the Lord of hosts, Return from your evil ways and from your evil deeds.’ But they did not hear or pay attention to Me, declares the Lord” (Zech. 1:4).
The previous generation had ignored God’s repeated calls through prophets like Jeremiah and Ezekiel (Jer. 7:25-26; Ezek. 18:30-32). They hardened their hearts, and it led to destruction and exile. Zechariah is saying, “don’t walk that same path.” And here’s what’s beautiful: God doesn’t just tell us to return, He provides what we need to do it! Throughout Zechariah’s visions, we see that God supplies cleansing for sin (Zech. 3:4), strength for the work (Zech. 4:6), protection from enemies (Zech. 2:5), and ultimately, a Savior, the Branch, who opens the way back to God (Zech. 3:8-9).
This invitation is just as relevant today. Maybe you’ve been going through the motions of faith. You’re in church, you’re doing what’s expected, but inwardly, you know your heart’s grown distant. Maybe, like the returned exiles, you’ve been focused on your own priorities more than God’s kingdom. The good news is the invitation still stands: “Return to Me, and I will return to you.” God’s arms are open. He remembers His people, and He’s ready to meet you with grace.
The Eight Visions: God Reveals His Plan
After this initial call to repentance, Zechariah receives one of the most remarkable series of visions in all of Scripture. In a single night – February 15, 519 BC – God shows him eight visions that reveal His plan for His people and for the world. These visions are rich with symbolism and meaning, and they all point to one central truth: God is in control, and He's working out His purposes in history.
Vision 1: The Horsemen Among the Myrtle Trees
The first vision Zechariah receives really sets the stage for everything that follows. In Zechariah 1:8, he describes seeing a man riding a red horse. This man is standing among myrtle trees in a low valley or ravine, and behind him are other horses — red, sorrel, and white. These aren’t just ordinary riders. As the vision unfolds, it becomes clear that these are angelic beings sent by God. In verse 10, they explain: “We have patrolled the earth, and behold, all the earth remains at rest.”
In other words, these angelic messengers, you could think of them as God’s scouts, have gone out to survey the nations and they’ve found the world calm and at ease. At first, that sounds like it should be good news. Peace is usually what we hope for, right? But in this context, it’s actually troubling. The nations, the very ones that had oppressed and scattered God’s people (Babylon, Persia, and others), they’re the ones enjoying peace and prosperity. Meanwhile, Jerusalem is in ruins. God’s people are struggling, trying to rebuild in the middle of hardship and opposition. There’s this tension: why should the oppressors be comfortable while God’s people are the ones suffering? That’s when “the Angel of the Lord” speaks up (Zech. 1:11-12). This figure shows up in several places in the Old Testament (e.g., Gen. 16:7-13; Exod. 3:2-6), and many scholars see Him as a Christophany (a pre-incarnate appearance of Christ). And here, the Angel of the Lord intercedes. He asks God, “O Lord of hosts, how long will You have no mercy on Jerusalem and the cities of Judah, against which You have been angry these seventy years?” (Zech. 1:12).
That’s powerful!
We see God’s own representative pleading on behalf of His people. And that question, “How long?” — it’s the cry of every believer who’s ever waited for God’s justice and mercy (compare Ps. 13:1; Hab. 1:2). It’s the question we ask when we see the wicked thriving and wonder if God has forgotten to act. But God answers. He speaks with “gracious and comforting words” to Zechariah (Zech. 1:13). God declares that He is “exceedingly jealous for Jerusalem and for Zion” (Zech. 1:14).
That word jealous doesn’t mean envious or insecure. It speaks of the passionate, covenant love that God has for His people — the kind of protective devotion you see in a faithful spouse (Exod. 34:14; Hos. 2:19-20). God goes on to say He’s angry with the nations that are at ease, because they had added to His people’s distress (Zech. 1:15). Yes, He had used those nations as instruments of judgment, but they had gone too far. And now He promises to act. He says, “I have returned to Jerusalem with mercy; My house shall be built in it, declares the Lord of hosts, and the measuring line shall be stretched out over Jerusalem” (Zech. 1:16). This is God’s pledge to restore. The temple will rise again. The city will be rebuilt. And the promise of prosperity and comfort is repeated: “My cities shall again overflow with prosperity, and the Lord will again comfort Zion and again choose Jerusalem” (Zech. 1:17).
What does this vision teach us?
God sees. The vision reminds us that nothing escapes God’s attention. His messengers have patrolled the earth, they’ve surveyed it all. Every nation, every ruler, every injustice, every cry for help, God sees it (Prov. 15:3). It might feel at times like God is distant or distracted, but that’s never the case. His eyes are on the righteous, and His ears are open to their cry (Ps. 34:15). The peaceful ease of the nations, the struggles of His people, all of it is laid bare before Him. We may not always feel seen by others, but we are always seen by God.
God cares. It’s one thing to know that God sees, but what good would that be if He were unmoved by what He saw? Thank God that’s not who God is. This vision shows us that God’s heart is deeply involved in the lives of His people. The Angel of the Lord (again, likely a pre-incarnate Christ) steps in and intercedes. He pleads on behalf of Jerusalem. And when God answers, He speaks “gracious and comforting words” (Zech. 1:13). His love for His people is passionate and not detached. He describes Himself as “exceedingly jealous” for Jerusalem (Zech. 1:14); not jealous in the way we think of human jealousy, but filled with a protective, covenant love that refuses to abandon His own (Exod. 34:14; Hos. 2:19-20). Even when it looks like God is silent, His heart is burning with love and compassion for His people.
God will act. The wicked may enjoy peace and prosperity for a season, but that is not the end of the story. God promises to bring justice. He will rebuild what has been torn down. He will restore what has been broken. He will heal what is wounded. But here’s the key: He will do it in His time (Ps. 37:7-9; Rom. 12:19). We might want immediate answers, but God is working according to a plan that is wise and good, even when we can’t see it all (and we can’t see it all). His timing is perfect, and His promises never fail.
When we look around at our world and wonder why evil seems to flourish while the righteous struggle, this vision gives us hope. It reminds us that God hasn’t forgotten. He hasn’t missed anything. He sees the injustice. He hears our cries. He cares deeply. And He is already at work, even when it’s behind the scenes. The quiet seasons where it feels like nothing is happening are often the times when God is setting the stage for something greater. So this first vision from Zechariah calls us to trust. It calls us to wait on the Lord, to rest in the certainty that His mercy is sure and His plan is unfolding, even when we don’t see immediate results. It reminds us that no power, no nation, no force of evil will have the last word. God will set things right. His kingdom will come. And in the meantime, we can live with confidence, knowing that we are loved, we are seen, and we are held secure in His hands.
Vision 2 & 3: The Four Horns and Four Craftsmen
In the second and third visions, Zechariah is shown something that would have hit close to home for his audience. He sees four horns, which are symbols of strength, power, and domination. These horns represent the forces that had scattered, crushed, and humiliated God’s people. Most scholars believe they correspond to the great empires that had overpowered Israel throughout its history: Assyria, Babylon, Persia, and perhaps either Greece or Rome. The image of a horn would have been immediately understood by Zechariah’s listeners. In the ancient world, a horn was a universal sign of might and aggression—like the horn of a bull or a ram, used to push, scatter, and defeat enemies (cf. Ps. 75:10; Dan. 7:7-8). Picture it: God’s people, already small and vulnerable, are trying to rebuild their lives among the ruins, and here in this vision loom these horns—visible reminders of the empires that had crushed them and scattered them like dust in the wind.
But here’s where the vision takes an unexpected and hopeful turn. Before despair has a chance to take root, Zechariah sees something else: four craftsmen. These aren’t mighty warriors or kings. They’re artisans: ordinary workers, people who shape and build. And what is their task? They’ve come to cast down the horns. They are God’s instruments to break the power of those that scattered Judah (Zech. 1:21). It’s such a striking image: where the horns represent brute force and destruction, the craftsmen represent precision, purpose, and God’s quiet but unstoppable plan to dismantle the powers that oppose His people. It’s a reminder of what God says again and again through Scripture: His ways are not our ways (Isa. 55:8-9). What looks weak in the world’s eyes is often what God uses to accomplish His greatest victories (1 Cor. 1:27).
This is a pattern we see throughout the Bible. Think of the young shepherd David, armed with only a sling, taking down the giant Goliath (1 Sam. 17). Or think of Gideon and his 300 men defeating the vast Midianite army with trumpets, torches, and jars (Judg. 7). Time and again, God uses what looks small and unimpressive to bring down the seemingly invincible. That’s the heart of this vision. What seems like overwhelming strength—what feels like unstoppable opposition—is no match for the tools of God’s purpose.
How do these visions encourage us today?
We look around at the world and see ideologies, governments, systems, and leaders that seem hostile to God’s truth and His people. Sometimes it can feel like the horns are winning, and like evil is gaining ground while righteousness is being pushed to the margins. But this vision reminds us that God isn’t surprised. He isn’t at a loss for how to respond. He’s not pacing in heaven, unsure of His next move, wringing his hands and his brow furrowed. He already has His craftsmen ready, whether that’s individuals, movements, or circumstances that He will use to bring down every horn that exalts itself against Him (cf. 2 Cor. 10:4-5).
And here’s what’s important: the craftsmen may not look impressive by worldly standards. They might not have titles, armies, or influence as the world measures it. But they are perfectly chosen by God for the work He’s given them. Remember how God raised up Cyrus, the Persian king, to deliver His people, even though Cyrus didn’t know God (Isa. 45:1-4). Or how He used the unlikely tax collector Matthew or the uneducated fishermen Peter and John as builders of His church (Acts 4:13). Or just about any of the judges of Israel in the book of Judges. The point is: God is the One orchestrating the story. The powers of this world rise and fall by His permission (Dan. 2:21). And no horn, empire, ideology, or enemy of God’s people, will stand forever against His purpose.
So when we feel small, outnumbered, or overwhelmed by the evil we see, remember Zechariah’s vision. God is at work in ways we may not see right now. What looks like small, humble instruments in His hand will accomplish what no worldly power can stop. His plan will not fail.
Vision 4: The Man with the Measuring Line
The fourth vision Zechariah receives is both striking and deeply encouraging. He sees a man with a measuring line heading out to measure Jerusalem (Zech. 2:1-2). In those days, measuring a city meant preparing for building. It meant laying out boundaries, marking where walls and defenses would go. It would’ve made sense to Zechariah’s audience. After all, they’d returned from exile, and rebuilding the city’s walls would be a logical next step to feel safe and secure. But as the vision unfolds, God interrupts this plan.
An angel stops the man and essentially says, “You won’t need walls.”
Why?
Because Jerusalem will be too large to contain within human limits. It will be:
“...without walls, because of the multitude of people and livestock in it.”
And more than that, God promises:
“And I will be to her a wall of fire all around, declares the Lord, and I will be the glory in her midst.”
What a picture! Instead of stone walls, God Himself would be their protection. He will be a living, consuming, unbreachable shield (cf. Exod. 14:19-20; Ps. 125:2). And inside, His glory would dwell at the center, reminding them of how His presence once filled the temple (cf. 1 Kgs. 8:10-11). This vision was meant to lift their eyes from the horizon, beyond their immediate circumstances, up to Him. They were thinking of walls and physical safety. God was showing them that His plan was much bigger. Jerusalem wouldn’t just be rebuilt, it would grow beyond anything they could imagine! And its security wouldn’t come from bricks and mortar but from the living God in their midst.
This vision points forward to the expansion of God’s people beyond ethnic Israel. The city without walls hints at a community not defined by geography or nationality. This lines up directly with the promises of other Old Testament prophets, like Isaiah, who said,
“And nations shall come to your light,
and kings to the brightness of your rising.”
God was preparing a kingdom that would gather people from all nations, what we now know as the church (Eph. 2:14-22). For us as Christians, this vision reminds us of the global nature of God’s family. We’re not defined by ethnicity, nationality, or language. As Paul writes in Galatians,
“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”
God’s kingdom spans the globe, and His protection comes not from earthly powers but from His own presence with His people (Mt. 28:20; Heb. 13:5-6). See, in a world that often puts its trust in walls, armies, and political alliances, God reminds us that real security comes from Him. He is still a “wall of fire” around His people. He is still “the glory in our midst.” So whether the threats we face are physical, spiritual, or cultural, we can rest in the truth that “if God is for us, who can be against us?” (Rom. 8:31).
Vision 5: Joshua the High Priest
Now we come to what I think is one of the most powerful and Gospel-rich visions in the entire Old Testament. Zechariah is given a scene that speaks directly to the heart of God’s redemptive plan. He sees Joshua the high priest standing before the Angel of the Lord, and at Joshua’s right hand stands Satan, ready to accuse (Zech. 3:1). It’s a courtroom setting, and Joshua is on trial. Joshua, the high priest, the man who was supposed to represent the people before God in holiness, is wearing filthy garments. The Hebrew word here points to garments soiled not just by dirt, but by excrement or something repulsive. These aren’t just a little stained, they’re utterly defiled. And remember, the high priest’s job was to be ceremonially clean, clothed in beauty and holiness (cf. Exod. 28:2). But here he stands, covered in filth, before the holy God.
And Satan is right there, ready to point the finger. The name “Satan” means adversary or accuser, and that’s exactly what he’s doing! He’s highlighting Joshua’s guilt, underscoring his unworthiness, demanding condemnation. It’s a vivid picture of what Satan still tries to do today (cf. Rev. 12:10). But watch how God responds. The Angel of the Lord steps in and rebukes Satan:
“And the Lord said to Satan, ‘The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?’”
In other words: “This man was headed for destruction, but I rescued him. He belongs to Me. Back off!” Then comes the incredible act of grace. The Angel commands that Joshua’s filthy garments be removed.
“And the angel said to those who were standing before him, ‘Remove the filthy garments from him.’ And to him he said, ‘Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.’”
They place a clean turban on his head, symbolizing restored dignity and acceptance. Joshua isn’t just cleaned up, he’s fully restored.
Joshua represents all of us.
We come before God clothed in the filthy rags of our sin (Isa. 64:6). We have no righteousness of our own. The accuser has plenty of material to work with. But Christ steps in. He rebukes the accuser. He takes away our filthy garments and clothes us in His own righteousness. As Isaiah 61:10 says,
“I will greatly rejoice in the Lord;
my soul shall exult in my God,
for he has clothed me with the garments of salvation;
he has covered me with the robe of righteousness,
as a bridegroom decks himself like a priest with a beautiful headdress,
and as a bride adorns herself with her jewels.”
This is what justification looks like. It’s not just that God forgives us and leaves us there. It’s that He goes a step further. He actually declares us righteous. Think about that: we don’t stand before God just as people who’ve been pardoned; we stand before Him wrapped in the perfection of Christ. That’s what Paul is talking about in 2 Corinthians when he says:
“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”
In other words, Jesus takes our sin on Himself, and in exchange, we are given His righteousness. It’s an incredible trade: our filthy garments for His perfect robes.
And the vision doesn’t stop with Joshua getting clean clothes. God goes on to say something remarkable about Joshua and the other priests. He tells them, “You and your friends who sit before you, for they are men who are a sign” (Zech. 3:8). In other words, Joshua and the priests weren’t just important for that moment. Their lives and their work pointed ahead to something, or rather, someone, greater. And who is that someone? God says, “Behold, I will bring My servant the Branch.” That title, the Branch, is full of hope and promise. It’s like God is saying, “Look! I’m going to send someone who will grow up out of what looks like a dead, hopeless situation.” The prophet Isaiah talked about this in Isaiah. 11:1:
“There shall come forth a shoot from the stump of Jesse,
and a branch from his roots shall bear fruit.”
“There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.”
Picture a tree that’s been cut down. It looks like it’s done for, right? But then, from that dead-looking stump, a new shoot starts to grow. That’s the picture Isaiah gives of the coming Messiah. Jeremiah says the same thing in Jeremiah 23:5:
“Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.”
God’s people were waiting for that Branch, for the Messiah who would come from the line of David, rule with justice, and bring salvation. So in this vision, God is telling His people, “Yes, I’m making you clean now. But even more than that, I’m sending the One who will bring full and final salvation, My servant, the Branch.”
And then comes a staggering promise:
“For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, I will engrave its inscription, declares the Lord of hosts, and I will remove the iniquity of this land in a single day.”
Think about that. Centuries of sin, rebellion, and failure - gone in a day. That day, of course, is Good Friday. On that one day, Jesus bore the sin of the world. As Hebrews 10:12 says,
“But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,”
This vision is the Gospel in vivid, unforgettable imagery. It reminds us that salvation is entirely God’s work. We bring only our sin. Christ brings His righteousness. And through Him, we are made clean, accepted, and secure.
Vision 6: The Golden Lampstand and Olive Trees
The sixth vision shifts focus right onto Zerubbabel, the governor leading the charge to rebuild the temple. And what a vision God gives Zechariah this time! He sees a lampstand made of solid gold. Imagine a beautiful, shining lampstand, with seven lamps on top, all burning steadily. Now on either side of this lampstand are two olive trees. And these trees aren’t just part of the scenery. They have an important job. They’re feeding oil directly into the lamps, keeping them burning without stopping. And why is that important? Well, in those days, lamps needed a constant supply of oil to stay lit. Normally, someone had to keep refilling the lamps so the light wouldn’t go out. But here, the supply never runs out because the trees are always providing fresh oil. It’s a picture of a light that never fades or dies because the fuel source, provided by God, is constant and unlimited.
In other words, God is showing that His work will have the power it needs. The light will shine, not because people work hard enough to keep it going, but because God Himself supplies what’s needed to keep it burning. It’s a symbol of His Spirit providing ongoing strength and power for His people.
Zechariah, understandably, wants to know what this all means. And the angel gives him one of the most memorable lines in all of Scripture:
“Then he said to me, ‘This is the word of the Lord to Zerubbabel: Not by might, nor by power, but by my Spirit, says the Lord of hosts.”
Let’s pause here. God is reminding Zerubbabel, and us, that His work doesn’t get done through human strength. It doesn’t depend on political power or military muscle. It’s the Holy Spirit who gets it done. That’s true for the rebuilding of the temple, and it’s true for the work God calls us to today. As Psalm 127:1 says,
“Unless the Lord builds the house,
those who build it labor in vain.”
And what about those olive trees? The angel explains that they represent the “anointed ones,” Joshua the high priest and Zerubbabel the governor. One leads the people spiritually, the other leads them civically. Both are chosen by God, and both are empowered for their roles. But it’s important to note that they’re not the source of the oil. They’re channels. The real source is God Himself. The oil points to the Holy Spirit, to His power, His provision, and His constant presence.
But wait! There’s more! The lampstand itself represents Israel’s testimony. Their light to the nations. God had always called His people to be a light in a dark world (Isa. 42:6), and now He’s saying, “I’ll supply what you need to shine. I’m not asking you to produce the oil. I’m providing it.” That’s still true today. When God calls us to shine for Him, He also gives us the Spirit’s power to do it (Matt. 5:16; Phil. 2:15). Now think about Zerubbabel for a moment. The task in front of him looked impossible. The temple project had stalled, the people were discouraged, the resources were few, and the opposition was real. The obstacles must have felt like towering mountains. But God says, “Not by might, nor by power, but by My Spirit.” And then He gives this promise: those mountains would become level ground. Zerubbabel would finish the work. He’d bring out the capstone (that final stone placed when the building was done) and the people would shout, “Grace, grace to it!” (Zech. 4:7). In other words, they’d recognize that it was God’s grace that made it all possible.
And then comes a gentle but important reminder in Zech. 4:10: “Who has despised the day of small things?” The people were discouraged because their temple didn’t look like Solomon’s. It seemed small, insignificant. But God was saying, “Don’t look down on small beginnings. I’m doing something far greater than you can see right now.”
And that speaks to us, doesn’t it? Sometimes we look at what we’re doing, whether it’s raising kids, leading a small group, serving in a small church, or trying to share the gospel, and it feels small. It feels like it couldn’t possibly matter. God’s work is never dependent on the size of our efforts. His plans don’t succeed because of our strength, strategies, or resources. They succeed because of His Spirit. The lampstand kept burning not because someone kept refilling it, but because God Himself supplied the oil through those olive trees. And it’s the same for us today. He’s the One who supplies what we need. He’s the One who levels the mountains that look impossible to move (Zech. 4:7). He’s the One who takes our small beginnings and turns them into part of His eternal story (Eph. 3:20).
We’re called to be faithful in the small things, trusting that the Spirit of God is the One doing the real work. It’s like Jesus said in the parable of the mustard seed (Matt. 13:31-32)—the kingdom of God often starts small, like the tiniest of seeds, but it grows into something far greater than we could ever imagine.
So don’t despise the day of small things (Zech. 4:10). That conversation you had. That act of kindness. That simple prayer. That unseen service. These are the kinds of things God uses. And His Spirit is the power behind it all, ensuring that nothing done for Him is ever wasted (1 Cor. 15:58).
Vision 7: The Flying Scroll
The seventh vision that Zechariah receives takes a sharp turn toward the issue of purity within the community. This time, what he sees is impossible to miss: a massive flying scroll. The text tells us it’s about 30 feet long and 15 feet wide (Zech. 5:2). Imagine that: a scroll so large it would dominate the sky as it moves through the land. And written on it is a curse (God’s judgment) specifically against thieves and against those who swear falsely in God’s name.
So what’s happening here? Well, the scroll represents God’s Word going out across the land. Not to comfort this time, but to confront. It’s a picture of the law, the standard of God’s holiness, exposing sin. And notice how the scroll works: it doesn’t just float aimlessly. It actively seeks out and brings ruin to the houses of those who break God’s covenant, whether through dishonest dealings or through false oaths. The point is clear: God isn’t just rebuilding the temple and restoring the external life of His people. He’s addressing what’s inside. He’s purging the sin that would otherwise corrupt and weaken the community. And at first glance this vision might feel uncomfortable. The idea of judgment, of God’s Word actively going out to root out sin can feel harsh. But look closer, and you’ll see that this is actually a great act of mercy. God knows how sin works, and He knows that unchecked sin spreads like a virus. It damages individuals, families, and entire communities. If God is going to pour out His blessing, if He’s going to dwell with His people, He must first deal with the sin that threatens to undo everything He’s rebuilding. So quite the opposite of cruelty. It’s care. It’s the same love that disciplines a child so they don’t harm themselves (Prov. 3:12; Heb. 12:6).
And what does this vision say to us today? It reminds us of the power of God’s Word. Not just to encourage, but to expose what’s wrong in us. As Hebrews 4:12 tells us,
“The word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.”
God’s Word goes deeper than surface behavior. It reveals the motives, the hidden sins, the attitudes we might want to ignore. And it does this not to destroy us, but to cleanse us, so that we can walk in the freedom and blessing God intends. So when we feel convicted by the Word, whether it’s when we’re reading Scripture, hearing a sermon, or reflecting on the Spirit’s prompting, don’t resist it. Instead, thank God that He loves us enough to call out sin and help us turn from it. Because His goal is always restoration, not ruin.
Vision 8: The Woman in the Basket
The eighth and final vision that Zechariah sees builds right on the theme of cleansing and purging sin. This time, the scene is pretty unusual and striking. Zechariah sees a large basket, something like a grain measuring basket, and inside it sits a woman. The angel who’s showing Zechariah this vision tells him plainly: “This is Wickedness” (Zech. 5:7-8). The woman personifies sin itself, and as soon as Zechariah sees her, she’s forced back down into the basket. A heavy lead cover is slammed down to seal her inside. Then, two women with wings (wings like a stork’s) come and lift the basket up. They carry it far away, all the way to the land of Shinar (which is another name for Babylon (Zech. 5:11)).
What’s the point of this strange and vivid vision? God is showing Zechariah (and again, us) that His plan for dealing with sin goes far deeper than just addressing surface-level behavior. The vision of the flying scroll (Zech. 5:1-4) had already made clear that God will root out specific sins like theft and false oaths. But now, with the vision of the woman in the basket (Zech. 5:5-11), God reveals something even bigger: He’s not only going after the outward expressions of sin, He’s going after sin itself. He’s showing that the very source, the very heart of wickedness, is being dealt with.
Think about that. God doesn’t merely want to curb bad behavior. He doesn’t want to simply manage wickedness like some kind of cleanup crew sweeping up after a disaster. No. He wants it gone. In this vision, wickedness is personified in the woman, sealed inside the basket so it can’t escape, and sent back to Babylon. That’s so important. Babylon, throughout Scripture, represents human rebellion, pride, idolatry, and opposition to God’s rule. It’s where the tower of Babel rose in defiance (Gen. 11:1-9). It’s the symbol of the corrupt world system that stands against God’s kingdom (Rev. 17-18). By sending wickedness there, God is saying: “This has no place among My people. I am removing it from the land I am restoring.”
The message is this: God is preparing a clean slate. He’s not content with partial measures. He’s showing Zechariah that His plan is comprehensive. He isn’t just fixing what’s broken on the surface: rebuilding walls, replanting fields, or even restoring fortunes; He’s eradicating the root problem so that His people can live in righteousness, in His presence, without the defilement of sin. And as we wait for the day when sin is finally and forever removed, we can join God in that work by seeking His cleansing and walking in His ways right now.
The Crowning of Joshua
The visions conclude with a symbolic act that ties everything together. God tells Zechariah to take silver and gold brought by some of the returning exiles and fashion a crown out of it. But here’s where it gets surprising: Zechariah is told to place this crown on the head of Joshua the high priest (Zech. 6:11). Now, to us this might not seem strange at first glance. But for Zechariah’s audience, this was totally unexpected. Crowns were for kings, not priests. The priesthood and the kingship were two distinct offices in Israel—priests came from the tribe of Levi, and kings came from the tribe of Judah. To place a crown on a priest’s head was unheard of. So why does God command this? Because this act wasn’t about Joshua himself. It was a sign pointing forward to someone greater. God explains the meaning:
“Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the Lord. It is he who shall build the temple of the Lord and shall bear royal honor, and shall sit and rule upon his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both” (Zech. 6:12-13).
In other words, Joshua was a living prophecy. And think about how revolutionary this vision was. A priest on a throne? In Israel, no king could be priest, and no priest could be king. Those who tried to blur the lines (like King Uzziah, who arrogantly entered the temple to burn incense) were judged (2 Chr. 26:16-21). But this vision looks ahead to the One who could rightfully hold both offices: Jesus Christ, son of David, King of kings, and our eternal High Priest, who intercedes for us forever (Heb. 7:24-25). He is the priest on the throne, the one who rules in righteousness and offers the perfect sacrifice for our sins.
So in this final symbolic act, God gives His people a glimpse of the Messiah who was to come. A glimpse of the One who would unite all authority in Himself, build the true temple, and bring peace between God and humanity.
True Worship vs. Empty Ritual
Then, about two years after the visions, a delegation comes to the temple with a question: Should they continue to fast in the fifth month, as they had done during the exile to commemorate the destruction of the temple? Now that the temple was being rebuilt, was this fast still necessary? Instead of giving a simple yes or no answer, God uses this as an opportunity to address the deeper issue of the heart. He asks, "When you fasted and mourned... was it for Me that you fasted? And when you eat and drink, do you not eat for yourselves?"
The issue wasn't the fasting itself, but the motivation behind it. Their religious observances had become self-centered rather than God-centered. They were going through the motions without engaging their hearts. God then reminds them of what He really desires: "Execute true justice, show mercy and compassion to one another, do not oppress the widow, the fatherless, the sojourner, or the poor, and let none of you devise evil against another in your heart."
This is vintage biblical teaching. God is far more concerned with the condition of our hearts and the way we treat others than He is with external religious rituals. As Micah 6:8 puts it, "What does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" But God doesn't just rebuke them – He follows with incredible promises of blessing in chapter 8. He declares His passionate love for Zion and promises to return and dwell in Jerusalem. He paints a beautiful picture of a restored community where old men and women sit peacefully in the streets and children play safely in the squares.
God promises to gather His scattered people from east and west, to bless their agricultural endeavors, and to make them a blessing among the nations instead of a curse. And here's the beautiful conclusion: the fasts that commemorated their disasters will become "seasons of joy and gladness and cheerful feasts." When God restores His people, even their sad memories are transformed into occasions for celebration. This doesn't mean we forget the painful lessons of the past, but that God's redemption is so complete it can transform even our sorrows into songs of praise.
The section ends with an amazing vision of the nations being drawn to worship the true God: "In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, 'Let us go with you, for we have heard that God is with you.'" This prophecy points forward to the inclusion of the Gentiles in God's covenant family through Christ. What started as a promise to a small remnant in Jerusalem would ultimately encompass people from every tribe, tongue, and nation.
The Coming King
Up to this point, Zechariah has been focused on encouraging the people in their task of rebuilding the temple and calling them to spiritual renewal. But now, the focus turns to the future — to grand prophecies about the coming of the Messiah and the ultimate establishment of God’s kingdom on earth. The section opens with God pronouncing judgment on Israel’s surrounding enemies — places like Syria, Phoenicia, and Philistia (Zech. 9:1-7). These were long-time adversaries of God’s people. And history shows that many of these judgments were fulfilled through the conquests of Alexander the Great, who swept through these regions. But even in the midst of judgment, we see God’s mercy. Zech. 9:7 hints at the preservation of a remnant — a people who would belong to God even from among these former enemies. God’s plan was never about Israel alone; He’s always been working to draw people from all nations to Himself.
And then comes one of the most beloved and precisely fulfilled prophecies in all of Scripture. Zech. 9:9 declares: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” What a picture of the Messiah! Unlike the kings and conquerors of this world, who come in on war horses with chariots and armies, this King arrives riding a donkey — an animal associated with peace, not battle (cf. 1 Kgs. 1:33). He comes gentle, approachable, and bringing salvation.
The Hebrew word translated “humble” is ‘ani — meaning poor, afflicted, or lowly. This King identifies with the brokenhearted, the oppressed, and the outcast (cf. Isa. 61:1). He doesn’t come to dominate or to demand. He comes to serve, to save, and to lift up those who have been cast down (cf. Matt. 11:29). But don’t miss that this King is also “righteous and having salvation” (or, as many translations note, “righteous and victorious”). He has the moral authority to rule, and He comes not just to offer peace, but to win the victory for His people (cf. Ps. 45:4). And when Jesus entered Jerusalem on that first Palm Sunday, the Gospel writers point us straight to this prophecy. Matt. 21:5 and John 12:14-15 explicitly connect Jesus’ entry on a donkey with Zechariah’s words — the King had come, just as foretold, 500 years earlier.
But Zech. 9 doesn’t stop there. The next verse, Zech. 9:10, expands the vision. This humble King will “speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth.” Here we see the two comings of Christ laid side by side — His first coming in humility, bringing peace, and His second coming in glory, when His reign will cover the whole world (cf. Rev. 19:11-16). His kingdom is not limited to Israel; His dominion stretches to the ends of the earth. As the prophecies continue in Zech. 10–11, God speaks both of salvation for His people and judgment for those who oppose Him. But Zech. 11 gives us one of the most sobering and poignant images in the book. God tells Zechariah to take on the role of a shepherd — a picture of the Messiah as the Good Shepherd (cf. Jn. 10:11). But the flock he tends is described as “doomed for slaughter” (Zech. 11:4). It’s a heartbreaking symbol of how God’s people would reject the Shepherd sent to save them. And sure enough, the allegory shows the shepherd being rejected. In a tragic twist, Zechariah (acting as the shepherd) asks for his wages. What do they give him? Thirty pieces of silver — the price of a slave (Exod. 21:32). God calls it “the lordly price at which I was priced by them” (Zech. 11:13), filled with divine sarcasm. He tells Zechariah to throw it to the potter — an action that foreshadows Judas’ betrayal of Jesus for the same price and the purchase of a potter’s field with that blood money (Matt. 27:3-10).
In the vision, the shepherd then breaks his staff named Favor (Zech. 11:10), symbolizing the breaking of God’s covenant protection. Later, he breaks his staff called Union (Zech. 11:14), representing the division among God’s people. The rejection of the Good Shepherd leads to judgment and disunity. And the chapter ends with a grim prophecy of a “worthless shepherd” who will exploit the flock rather than care for it (Zech. 11:15-17). Some see this as pointing to the corrupt leaders who rejected Christ; others see it as foreshadowing the Antichrist — one who will come in deception and destruction. The big picture of these chapters is sobering, but essential: God’s Messiah would come in humility. He would be rejected. But even that rejection was part of God’s plan — a plan that would lead to salvation for the world through Christ’s suffering and victory (cf. Isa. 53:3-5; Acts 2:23).
The Pierced One and the Coming King
The final section of Zechariah is apocalyptic in nature, depicting the ultimate clash between God's kingdom and the kingdoms of this world. It begins with a picture of the nations gathered against Jerusalem (Zech. 12:2-3). The city seems surrounded, outnumbered, on the brink of destruction. But God declares that Jerusalem will be “a cup of staggering” to the nations who come against her — they’ll reel as if drunk, unable to stand. And more than that, Jerusalem will be “an immovable rock.” Try to move it, and you’ll only injure yourself. It’s a picture of God’s protection: when the world’s mightiest powers try to crush God’s people, they end up breaking themselves against His purposes (cf. Ps. 2:1-6). And then comes one of the most astonishing Messianic prophecies in all of Scripture — a prophecy that reaches from the cross all the way to Christ’s return. God says, “I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child” (Zech. 12:10).
Pause and take that in: God Himself speaks — “they will look on me” — and yet refers to “him whom they have pierced.” The crucified One is both distinct from the Father and one with Him (cf. John 10:30). It’s a clear pointer to the cross, where Jesus was pierced (John 19:37). But Zechariah looks beyond Good Friday. He sees a day coming when those who rejected Christ will see Him for who He is, and the grief will be as deep as the loss of a firstborn. It will be a grief that opens the door to mercy. And God’s response to that mourning? Immediate grace. “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness” (Zech. 13:1). A fountain — not a trickle, not a drop — a gushing, unstoppable stream of cleansing. This is the fountain we sing of: “There is a fountain filled with blood drawn from Emmanuel’s veins; and sinners plunged beneath that flood lose all their guilty stains.” The blood of Jesus doesn’t just cover sin — it washes it away completely (1 John 1:7).
But the refining isn’t over. Zechariah goes on to show that false idols and false prophets will be removed (Zech. 13:2-6). And then comes a staggering word: “Awake, O sword, against my shepherd, against the man who is my fellow, declares the Lord of hosts. Strike the shepherd, and the sheep will be scattered” (Zech. 13:7). Jesus Himself quoted this on the night of His arrest (Matt. 26:31). The Shepherd would be struck — not by accident, but by the plan of God — and His followers would scatter. Yet through that striking, salvation would come. The prophecy doesn’t sugarcoat what follows. There will be judgment, refining, and a remnant preserved (Zech. 13:8-9). But that remnant will come through the fire like purified gold, and God will claim them as His own: “They are my people.” And they will answer, “The Lord is my God.” Then Zechariah’s vision reaches its climax in Zech. 14. The Day of the Lord arrives. The nations launch one final assault on Jerusalem. But just when all seems lost, “the Lord will go out and fight against those nations as when he fights on a day of battle” (Zech. 14:3). And where does He stand? “On that day his feet shall stand on the Mount of Olives” (Zech. 14:4). The very mountain from which Jesus ascended (Acts 1:11) will be the place where He returns. The mountain will split, the landscape will change, and living waters will flow from Jerusalem to the east and west (Zech. 14:8) — life-giving streams symbolizing the healing and renewal of all creation (cf. Rev. 22:1-2). And here’s the heart of it all: “The Lord will be king over all the earth. On that day the Lord will be one and his name one” (Zech. 14:9). The divisions, the rival kingdoms, the false gods — all gone. There will be no more confusion about who reigns. Every knee will bow, and every tongue confess that Jesus Christ is Lord (Phil. 2:10-11).
The chapter describes judgment on the enemies of God, but also something beautiful: the survivors from the nations will come to worship the King and celebrate the Feast of Booths (Zech. 14:16). The Feast of Booths was a celebration of God’s provision — a time of joy and gratitude. The nations that once opposed God will now come to honor Him. And the book closes with this breathtaking image: “On that day there shall be inscribed on the bells of the horses, ‘Holy to the Lord.’” Even the most ordinary things — the bells on horses, the cooking pots in homes — will be consecrated to God (Zech. 14:20-21). The line between sacred and secular will be erased. Everything will belong to Him. Everything will reflect His glory.
This is where history is headed. This is the hope that fuels our faith. Christ will return. Evil will be defeated. The world will be made new. And the whole earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea (Hab. 2:14).
Christ in Zechariah
As we've seen throughout our study, Zechariah is one of the most Christ-centered books in the Old Testament. Let me highlight some of the key Gospel connections:
The Humble King: Zechariah 9:9's portrayal of the king coming on a donkey was fulfilled precisely when Jesus entered Jerusalem on Palm Sunday. This shows Jesus as the promised Messiah-King who comes not in military might but in peace and humility.
The Branch and Priest-King: Zechariah introduces the Messiah as "the Branch" who will build God's temple and serve as both priest and king. Jesus perfectly fulfills this dual role as our High Priest who offered Himself for our sins and our King who reigns in heaven.
The Betrayal Price: The prophecy of the good shepherd being valued at thirty pieces of silver, which was then thrown to the potter, was fulfilled with remarkable precision in Judas's betrayal of Jesus.
The Pierced One: Zechariah's prophecy of looking on "him whom they have pierced" directly points to Christ's crucifixion and the recognition that will come when people realize what they have done.
The Struck Shepherd: Jesus Himself quoted Zechariah's prophecy about striking the shepherd and scattering the sheep, applying it to His own death and the temporary scattering of His disciples.
Justification by Grace: The vision of Joshua in filthy garments being clothed in clean robes beautifully illustrates the Gospel truth that God removes our sin and clothes us in Christ's righteousness.
The Spirit's Power: Zechariah's famous declaration that God's work is accomplished "not by might nor by power, but by My Spirit" speaks to how the Gospel advances and how Christians live – not through human effort but through divine empowerment.
These connections show us that Zechariah wasn't just speaking to his immediate audience about their temple rebuilding project. He was prophesying about the ultimate temple-builder, Jesus Christ, who would build the church and establish God's kingdom.
Living in Light of Zechariah's Message
So what does all this mean for us today? How do we apply Zechariah's message to our lives in the 21st century?
We can have confidence in God's faithfulness. The very name Zechariah means "The Lord remembers," and this book is proof that God never forgets His promises. Throughout these visions and promises, we see a God who never forgets what He has spoken. The returning exiles felt small, forgotten, and overwhelmed — and maybe you’ve felt that way too at times. But just like them, we can hold tight to this truth: our God remembers. He remembers His promises, His people, and His purposes. When you’re in a season where you feel unseen or unheard, remind yourself: God hasn’t forgotten me. His timing is perfect, and His promises are sure. (Isa. 49:16; Lam. 3:22-23)
We're called to genuine repentance and worship. Zechariah’s first message was simple and powerful: “Return to Me, and I will return to you.” That invitation hasn’t changed. God doesn’t want empty religion or surface-level rituals. He wants our hearts. He wants worship that flows out in justice, kindness, and compassion — worship that’s seen not just in what we do on Sundays but in how we treat others every day (Mic. 6:8; Jas. 1:27). So ask yourself: Am I going through the motions, or is my heart truly turned toward God? Zechariah reminds us that real worship transforms both our relationship with God and the way we live in the world.
We can rely on God's Spirit rather than human strength. That famous line — “Not by might, nor by power, but by My Spirit” — is more than a verse to memorize. It’s a reality to live by. Whether you’re trying to parent wisely, serve in ministry, share your faith, or just endure a hard season, success won’t come because you’re strong enough. It comes because God’s Spirit supplies what we lack (Ps. 127:1; Eph. 3:16). Like the olive trees supplying oil to the lampstand, God gives ongoing, never-ending strength. This truth frees us from striving in our own power and calls us to lean on Him daily, trusting that His Spirit is enough.
We can live with hope in Christ's return. Zechariah paints a vivid picture of a coming King — a King who came once in humility, and who will come again in glory. That future isn’t a distant dream; it’s a certain hope that should shape how we live today (Phil. 3:20; Tit. 2:13). When the world feels dark, when justice seems slow, when brokenness surrounds us, we remember: this is not the end. The King is coming. And His kingdom will cover the earth. So we live now with our eyes on that future, working, waiting, and witnessing with hope.
We can embrace our role as witnesses to the nations. Zechariah foresaw a day when people from all nations would grab hold of God’s people, saying, “Let us go with you, for we have heard that God is with you.” (Zech. 8:23). That’s us. That’s our calling. The way we live, love, and serve should point others to Jesus. People should look at our lives and see that God is real, that His Spirit is at work, and that His kingdom is worth joining (Matt. 5:16; 1 Pet. 2:9-12). Our witness isn’t just about words; it’s about embodying the presence of Christ in a way that draws others to Him.
We can pursue holiness in every area of life. The book ends with a striking image: even the bells on horses, even the cooking pots in kitchens, marked with “Holy to the Lord.” (Zech. 14:20-21). That’s a picture of a life where every part — big or small, sacred or ordinary — is lived for God’s glory. There’s no part of our lives that’s off-limits to God. Whether we’re at work, at home, in ministry, or in daily tasks, everything can be an act of worship (Col. 3:17). Zechariah calls us to break down the walls between sacred and secular and to live in a way that reflects God’s holiness in all we do.
The Lord Remembers
As we come to the end of our journey through Zechariah, let’s bring it all back to where we started. This book is about a God who remembers.
He remembers His covenant promises.
He remembers His people in their distress.
He remembers to send the Messiah at exactly the right time.
And that truth runs through every vision, prophecy, and promise in these chapters.
The small group of returned exiles who first heard these words could never have imagined how perfectly God’s plan would unfold in Jesus Christ. They were focused on rebuilding a modest temple. But God was preparing to send the ultimate temple-builder—Jesus—who would build a living temple made of people from every nation (Eph. 2:21-22). They worried about their immediate challenges, but God was orchestrating events that would shape all of human history.
And in the same way, when we’re weighed down by our own immediate concerns:
When we’re facing opposition like Zerubbabel,
Struggling with sin like Joshua, or
Feeling small and insignificant in God’s grand plan,
Zechariah has a message for us: The Lord remembers. He remembers His promises. He remembers His people. He remembers to bless at the appointed time.
The ultimate proof? The cross. The Good Shepherd was struck down for the sheep. The sinless One was pierced for our transgressions. The Righteous King died so that righteousness could be given to all who believe. And because of the cross, we can be absolutely certain that God will never forget us. As Isaiah 49:16 says,
“Behold, I have engraved you on the palms of my hands;
your walls are continually before me.”
The nail prints in Christ’s hands are the eternal reminder that we are remembered by God. So take heart. Return to the Lord with all your heart. Trust in His Spirit’s power. Live in the hope of Christ’s return. And never forget: the Lord remembers you.
As we leave this study, let’s carry with us the big picture that Zechariah gives us: God is faithful to His promises. He works through history to fulfill His purposes. And everything ultimately points to Jesus Christ. The temple the exiles rebuilt was only a shadow of what God had planned. The humble beginnings that seemed so small were part of His grand plan to bring salvation to the world. The discouragements they faced were real, but they were temporary. God’s purposes were eternal—and nothing could stop them.
That same God—the One who brought His people back from exile, who sent His Messiah at just the right time—is the God who is with us today. And because of the cross, we can know beyond all doubt that He will never forget us.
So when life feels overwhelming, remember: God is in control. When your strength feels small, remember: His work is accomplished by His Spirit. When you feel forgotten, remember: your name is written on His hands. And when the world seems dark, remember: the Light has come, and He’s coming again.
The King who once rode humbly on a donkey will return in power and glory. The Shepherd who was struck down will reign as King of Kings. The One who was pierced for our transgressions will be worshiped by every knee in heaven and on earth.
This is Zechariah’s message: The Lord remembers. His promises are sure. And the best is yet to come.
