Zechariah
Continuation of discussion of Apocalypticism and how we read these texts.
Are these apocalyptic prophets:
1) who were disenfranchised visionaries?
2) dealing with problem of evil (why do the righteous suffer)?
3) addressing people in trouble?
4) seeking to justify God's ways to people to give them courage and confidence?
The following discussion looks at Zechariah from two different perspectives: realism and idealism.
Realism
When the Israelites (whom Zechariah calls the Jews) return to Judea from the exile the expectations aroused by the pre-exilic and exilic prophets are not fulfilled. The religion and social identity of the Israelites is not restored; it is transformed. Zechariah marks the formalization of the institutions of Second Temple Judaism. Implicit within his apocalyptic visions of an ideal future is the legitimization of these institutions:
 
The Second Temple
Priestly Leadership Zech 3-4; 6:9-15
Scripture as the definitive source for the word of God rather than the prophet
The scene with Satan may signify that the Priesthood no longer stands under an indictment. (Note, here is a good example of a text that can be misinterpreted if we impose a New Testament understanding of Satan upon an Old Testament character.) The scene in which he receives new clothing may signify renewed authority and purity
The scene in which the High Priest Joshua is crowned suggests that his authority is indeed greater than that of the Davidic Governor who sits on the throne but is not crowned.
Scripture replaces prophecy (cf. 2 Baruch 85:3 "the prophets are sleeping")
Idealism
Zechariah is filled with graphic visions of an idealistic nature. These may be understood in a variety of ways.
1. Rather than simply a distinction between what is and what ought to be, the visions may be saying something about how we tend to experience all religious institutions. Institutions are necessary but they are not quite the thing in itself.
2. We can look at the visions as an antithesis between realists who promoted a pragmatic restoration of cultic practice based on the Temple structures of the pre-exilic Zadokite cult and visionaries (represented by Zechariah) who espoused an eschatological belief that the restoration of the world would be initiated and effected by a miraculous act of God. The old orderis to be supplanted by a new sacral order.
3. Perhaps the text affirms the institutional reality at the same time as it recognizes that the reality is something more than the institution.
 
However one takes the visions, I want to call your attention to the relationship between Habakkuk and Zechariah and to the particular characteristics of his vision of the ideal. In chapter one Zechariah seems to pick up Habakkuk's question "How long?" which he places on the lips of an angel (Hab 1:2; Zech 1:12). He also seems to play with Habakkuk's call, "the Lord is in his holy temple; let all the earth keep silence before him!" (2:20) in Zech 2:13, "Be silent, all people, before the Lord; for he has roused himself from his holy dwelling." Zechariah provides a vision of the ideal future for which Habakkuk seems to long.
 
Zechariah's Visions
Zechariah is divided into two parts 1-8 (the visions) and 9-14 (the vision of the warrior king). Scholars often call 9-14 deutero-Zechariah and treat them as a separate tradition. If we look at the material using a different criteria, that of fantasy versus realism, a different arrangement can be identified. Chapters 1-7 contain fantastic images and chapters 9-14 contain fantastic images. Chapter 8 is strikingly different.
1:18-19 The horns of the nations are destroyed by the horns of God. (Peace or God's authority shall no longer be threatened by human empires?)
2:1-5 Jerusalem will be walled by a ring of fire; it will be like a village with no walls. (No political power will threaten conquest?)
2:6-12 The nations will join with God's people. In 9:22-23, Zechariah uses the more graphic image of ten people grabbing hold of a Jew's garment so that he will take them with him when he returns to God's presence.
4:1-14 and 6:13 paints a picture of perfect harmony between religious and political authorities. "This is my word of the Lord to Zerubbabel: Not by might, nor by power, but by my spirit, says the Lord of hosts." (4:6) These are the two anointed ones [Zerubbabel and Joshua?] who stand by the Lord of the whole earth." (4:14)
5:1-4 The flying scroll that cuts off those who have stolen or sworn falsely. (A humorous image of retribution for violations of which most of us are victims at one time or another?)
5:5-11 The woman, Wickedness, is taken to Shinar in a basket. (Another humorous image in which all things wicked are dumped back on the Babylonians?)
6:1-7 The four horsemen patrol the entire world (An image of security and comfort?)
8:4-6 A vision of the elderly sitting in the streets visiting and children playing in the street. (The true goal of peace?)
9:1ff The vision of the return of the divine warrior (A vision of God's direct rule without corruptible human agency? Every day will be like the feast of Tabernacles in which God's sovereignty is celebrated?) This section of Zechariah can be read as a justification of war if read separately from chapter 1-7 and if it is not set in the context of the Divine Warrior King tradition in which God's weapon is wisdom.