Historical Setting and Date
The historical setting of Zechariah is the reign of King Darius, specifically the eighth month of the second year of his reign. It then moves through to the fourth year of King Darius’s reign which is the last date seen in the book itself. Thus, the first eight chapters of the book can be dated accurately to 520-518 B.C. based on the prophecies found within the chapters.[1] However, chapters nine through fourteen have prophecies that are not dated and there is more ambiguity as to what time frame these prophecies are referencing. Scholars have different views as to when these prophecies should be dated, but they typically date them after the first eight chapters.[2]
Authorship and Audience
Modern scholarship suggests that there are either two or three different authors for the book of Zechariah.[3] However, this is not necessarily a universal view due to the fact that there is no “conclusive proof that Zechariah should be divided into three sections.”[4] Thus, it is my view that, unless conclusive evidence to the contrary is found, Zechariah is the author of the whole book. There is nothing in the book itself that forces multiple authors, especially when taking the Holy Spirit (the true author of the book) into consideration.[5] Carol and Eric Meyers note, “The historiocritical method that has been so successfully applied to other biblical materials has surely faltered in its application to this book.”[6] While I am all for using the historiocritical method to determine historical facts about Scripture, I first and foremost apply what Scripture itself says due to the theological view that if Scripture is from an infallible God then, by necessity, Scripture is also infallible.[7] This is especially true when one understands that chapters nine through fourteen are prophecies that a focused on the distant future (as can be seen in hindsight). The many prophecies regarding the coming messiah/king/shepherd were not fulfilled for five hundred-plus years after the writing of Zechariah, and the day of Yahweh that is so prevalent throughout the last three chapters still has not come about 2500 years later. Thus, the method of trying to place the prophecies into historical timeframes may not be effective for a very valid reason. Namely, the prophecies (at least many of them) were not given for the people except as hope and warning for the future. Shortly after the writing of Zechariah, God essentially fell silent with little to no new prophecies being spoken for hundreds of years.[8] Therefore, the Jews were left with these prophecies and others like them to sustain them until the coming of the Messiah and the day of Yahweh. Said Jews would have been the Jews who had returned from exile to a land that was but a shadow of its former glory and surrounded by enemies and were now awaiting their new king.
Major Theological Themes
The biggest theological theme that can be seen in Zechariah 12-14 is the coming Day of Yahweh. The phrase “on that day” is repeated sixteen times in these chapters alone.[9] Other passages of Scripture call this the “great and terrible (or awesome) day of Yahweh” or just “day of Yahweh.”[10] This day refers to the apocalypse when God will judge the earth and then come and rule the earth. From a whole Bible standpoint, this refers to the great tribulation and then the thousand-year reign of Jesus which, of course, ends in the new heavens and new earth replacing the current ones.
Another major theological theme comes in the form of messianic prophecies. There are at least two distinct references to the messiah (Zechariah 12:10 and 13:7). These are referred to in the New Testament confirming that they are messianic prophecies that were fulfilled in Jesus of Nazareth. Additionally, in light of the book of Revelation, many more of the verses point to Jesus specifically as the one who is doing much of the saving. For example, Zechariah 14 discusses the coming of Yahweh with the holy ones as well as Him fighting for Jerusalem against the amassed forces of all the nations. These are prophecies that the New Testament says will be fulfilled in one specific Person of the Trinity, namely Jesus the Son.
Zechariah 12:1-14, The oracle of the word of Yahweh concerning Israel.
12:1-9, Yahweh will deliver his people.
Zechariah 12 begins by stating that it is an oracle, or prophecy, from Yahweh regarding Israel. Due to the discussion of Jerusalem and “the clans of Judah” (see verses 5 and 6), the reference to “Israel” in verse 1 likely refers to both Israel and Judah collectively. About this, Joyce Baldwin writes, “Concerning Israel is unexpected in view of the concentration of interest on Judah and Jerusalem, but there is no difficulty if ‘Israel’ is taken to refer to the whole people, and not merely the northern kingdom.”[11] This prophecy which is about the whole of Israel is from Yahweh “who stretched out the heavens and founded the earth and formed the spirit of man within him” (12:2, English Standard Version). The point of this introduction is to demonstrate the authority of Yahweh as the one who not only created the universe and everything in it but also created the spirit of man. This Yahweh is the one who is going to do the things laid out in the rest of the chapter. Yahweh says that there will be a siege against Jerusalem and Judah stating that “all the nations of the earth will gather against it” (12:3). From a reference point of the canon of Scripture being complete, this is a clear reference to the eschatological future.[12] Revelation 19:11-21 discusses this very thing. Similarly, verses 3, 4, 6, 8, and 9 all have the phrase “on that day.” John Rogerson notes that this repeated formula “indicates that future, eschatological, events are being referred to.”[13] Jerusalem and the clans of Judah will be given victory and salvation through Yahweh which is summed up by “The inhabitants of Jerusalem have strength through Yahweh of hosts, their God” (12:5).
12:10-14, Mourning for the one they pierced.
This passage has yet another important prophecy. While there is an eschatological focus, verse 10 brings up the one “whom they have pierced.” Again, from a New Testament perspective, this can be a reference to none other than Jesus of Nazareth. John cites this verse in John 19:37 and again in Revelation 1:7 which clearly indicates that John, through the Spirit, believed that Zechariah was referring to the messiah who was to come. There will be a great mourning because of the pierced one on whom they look. Zechariah goes into detail saying that those in Jerusalem, the land itself, and each family will mourn greatly on that day. Additionally, the one who is pierced is almost certainly God Himself.[14] It is God speaking through the Zechariah when He says, “When they look on me, on him whom they have pierced” (12:10, emphasis added). Some scholars take this to be a figurative piercing of God that is capped off by Jesus being pierced after the crucifixion but, due to the nature of the surrounding content, it is best to take it as a prophecy regarding Jesus rather than metaphorical.[15]
Zechariah 13:1-9, The land will be cleansed and the shepherd will be struck.
13:1-6, Yahweh cleanses the land of idols.
The theme of “on that day” continues through chapters thirteen and fourteen. On the day that God will fight for Jerusalem against all of the gathered nations and on the day when they shall look on and mourn greatly over the one whom they pierced, on that day Yahweh will cleanse the people of Jerusalem from their “sin and uncleanness” (13:1). It is the mourning of the people for their sins that causes Yahweh to cleanse their sin and uncleanness.[16] The people of Jerusalem shall repent. He will remove the idols from the land and the prophets who prophesy falsely will be silenced either willingly or they will be killed even by their fathers and mothers because they “speak lies in the name of Yahweh” (13:3). This is God’s judgment on the false gods and false prophets of Israel.
The wounds on the backs of the false prophets who deny being prophets in verse 6 are likely a reference to self-flagellation.[17] Many false prophets, or prophets for false gods, utilized self-flagellation as a means of appeasing their gods. The most well-known example of this in Scripture would be found in Elijah’s confrontation with the prophets of Baal and Asherah in 1 Kings 18. First Kings 18:28 says, “And they cried aloud and cut themselves after their custom with swords and lances, until the blood gushed out upon them.” Similarly, the prophets here in Zechariah 13 apparently made a practice of whipping, beating, or otherwise harming themselves as a means of gaining the gods’ attention.
13:7-9, The shepherd is struck and the sheep are scattered.
Verse 7 begins with a declaration of Yahweh. He says, “Awake, O sword, against my shepherd, against the man who stands next to me” (13:7). This identity of this shepherd is none other than Jesus. Jesus refers back to this passage in Matthew 26:31 and Mark 14:27. He directly equates this passage with His own death as being the “strike” that scatters the sheep. That said, this is also eschatological in nature. Yahweh talks about two-thirds of the land perishing or being “cut off.” This is likely a reference back to verse 2 in that Yahweh “will cut off the names of the idols from the land, so that they shall be remembered no more. And also I will remove from the land the prophets and the spirit of uncleanness.” The repeated use of “cut off” is significant in this case. There will be a great judgment of the people of the land that only a remnant will survive with two-thirds being cut off and perishing and the final third being refined “as one refines silver” (13:9). It is this refined third who will call upon the name of Yahweh. Joyce Baldwin discusses how the New Testament testifies to this day as the near extermination of the church before God intervenes on their behalf.[18]
Zechariah 14:1-21, The day of Yahweh.
14:1-2, The nations gather against Jerusalem.
Verse 1 starts with a promise of the return of the spoil that was taken from Israel. Baldwin notes that this is more of a threat than a promise similar to Joel 1:15.[19] This honestly depends on what perspective one takes. It is definitely a threat to the nations that will be gathered, but it is also a promise to the people of Israel that what has been taken from them will be returned. It is this promise that leads to the nations being gathered against Jerusalem because of the conjunction “for” in verse 2. A very interesting thing to note in this section is that Yahweh is the one who gathers “all the nations” who then commit atrocities against Jerusalem. This gathering of the nations against Jerusalem is commonly referred to as the battle of Armageddon. Revelation 19:11-21 expounds upon this battle. Jerusalem will fall and will be plundered. Zechariah mentions that the women will be raped, and half of the people will go into exile while the other half will remain in Jerusalem.
14:3-5, Yahweh fights for Jerusalem.
The nations that Yahweh gathered against Jerusalem will face Yahweh Himself. Verse 3 says, “Then Yahweh will go out and fight against those nations as when he fights on the day of battle.” Something important to note is that the manner in which He does this is in person, physically. Verse 4 says, “On that day his feet shall stand on the Mount of Olives.” Yahweh is going to come and physically fight against the nations, which again is discussed in Revelation. When His feet touch down on the Mount of Olives it is going to split into two toward the north and south which shall create a “very wide valley” (14:4). This passage ends with a declaration that Yahweh will come with all of the holy ones with Him which is echoed in Jude 1:14-15 though Jude references the Book of Enoch rather than Zechariah.
14:6-11, Yahweh becomes king over the earth.
One of the biggest “inclusios” in the Bible is also found right here in Zechariah 14:6. Genesis 1 brings up the idea of light before the sun, moon, and stars had been created. Revelation 21:23-25 says, “And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it, and its gates will never be shut by day—and there will be no night there.” The beginning and end of Scripture have God being the light by which one sees. Likewise, Zechariah 14:6 discusses this uninterrupted day. This non-stop day will be ruled by Yahweh. He will be king over all the earth. This section seems a bit weirdly placed as it is in between two battle/judgment scenes. Robert Chrisholm describes this as an interlude.[20] Basically, Zechariah goes back and forth between the war and what the land will look like after the war. This pattern can be seen in 14:1-5 (war/judgment), 14:6-11 (God’s reign), 14:12-15 (war/judgment), and 14:16-21 (God’s reign).
14:12-21, The nations are judged and worship Yahweh.
After the brief interlude to discuss what God’s reign will be like, Zechariah gets back to the battle and God’s judgment. Verse 12 talks about a plague that will rot their flesh while they are “still standing on their feet.” Not only that, but this same plague will fall on whatever animals happen to be in their camps. This plague will cause a great panic to come among the gathered nations so much so that they will kill one another. All of the wealth of the gathered nations that will have been destroyed will be collected by the residents of Jerusalem and Judah.
Finally, those of the nations who survive all of this will worship Yahweh year after year. Those who do not go up to Jerusalem to worship Yahweh will be punished with the plague and no rain. This section is incredibly important. A quick reading of the text might make one assume that this section is supposed to be about the ultimate victory of God. That is technically not true. It is talking about the thousand-year reign of Christ before the ultimate destruction of the old heavens and earth when God unveils the new heavens and new earth.[21] This can readily be seen in the fact that evil and those who disobey God are still at play in Zechariah which is true also of the thousand-year reign. It is only after the thousand-year reign that God unveils the new heavens and new earth where there will be no more sorrow.
Conclusion
Zechariah 12-14 is chock full of eschatological and messianic prophecy. The themes in this section of Scripture are incredibly relevant today. As a final conclusion to this passage, I am going to look at three enduring theological truths that can be found in this passage.
The first is simple. God is in control. The end of the story of the current heavens and earth has already been written. This end is evident throughout the pages of Scripture but is laid out quite extensively in these chapters. Scripture is consistent in saying that God wins. At no point does it even hint at the idea that God might possibly fail in the plans that He has and the track record of fulfilled prophecy proves this to be the case. Revelation, obviously, has a lot to say about this the New Testament as a whole does as well. Matthew 24 is a great example of this outside of Revelation.
The second theological truth is similar to the first. God’s word can be trusted. Intermixed with the many prophecies that refer to the end of time are prophecies regarding the messiah that have already been fulfilled (and are yet to be fulfilled in some cases). Jesus is the shepherd who was struck as seen in Matthew 26:31 and Mark 14:27. Additionally, Jesus is the one whom they pierced. The Apostle John wrote about this twice. First, that this prophecy had been fulfilled (John 19:37), and second, it was yet to be fulfilled (Revelation 1:7). Christians can completely and utterly trust the word of God.
The final enduring theological principle that will be looked at is that those who call upon the name of God will be His people. The Apostle Paul puts it quite succinctly. In quoting the Old Testament, he says, “For ‘everyone who calls on the name of the Lord will be saved’” (Romans 10:13). Beyond that though, God says that Christians are His people, His children. The Gentile believes have been grafted into the people of God through faith (Romans 11:17-24). God saves those who call on His name and He calls them His people.
[1] Robert B. Chrisholm, Handbook on the Prophets (Grand Rapids, MI: Baker Academic, 2002), 456.
[2] Paul Redditt, Introductions to the Prophets (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2008), 333-34.
[3] Ibid., 333.
[4] John Rogerson and M. Daniel Carroll Eerdmans Commentary on the Bible. (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2019), 4.
[5] That is not to say that there are no challenges. For example, there is a fairly jarring shift in the narrative between Zechariah 8 and 9. However, this shift does not necessitate multiple authors. I have written many things that have a jarring shift in the way things were discussed. This is typically intentional and by no means requires that the things he has written were written by multiple people.
[6] Carol Meyers and Eric Meyers, Zechariah 9-14: A New Translation with Introduction and Commentary (New York, NY: The Anchor Yale Bible, 1993), 15. The “book” mentioned is what they reference as “Second Zechariah” which is Zechariah 9-14.
[7] This means that Scripture is best interpreted by Scripture itself as it cannot contradict itself. This would be circular reasoning in any other case except when discussing a book that is God-breathed.
[8] “Shortly” is relative in the sense that it was approximately one hundred years give or take. Short in the grand scheme of things, but not in the moment.
[9] Joyce G. Baldwin, Haggai, Zechariah, and Malachi: An Introduction and Commentary Vol. 28. (Downers Grove, IL: InterVarsity Press, 1972), 202.
[10] Ezekiel 30:3, Joel 2:31, Malachi 4:5, and many others. This is an exceptionally common theme throughout Scripture though especially in the prophets.
[11] Joyce G. Baldwin, Haggai, Zechariah, and Malachi, 204.
[12] Some, like the late Michael Heiser in his book Angels: What the Bible Really Says About God’s Heavenly Host, argue that one cannot take later biblical revelation to interpret previous revelation. This is a distinct misunderstanding of the unified nature of Scripture. As noted previously, Scripture cannot contradict itself. Thus, it is logical to use the New Testament to interpret the Old Testament.
[13] John Rogerson, Eerdmans Commentary on the Bible, 10.
[14] Robert B. Chrisholm, Handbook on the Prophets, 474.
[15] Ibid., 474-75.
[16] Paul Redditt, Introduction to the Prophets, 335.
[17] Carol Meyers, Zechariah 9-14, 383.
[18] Joyce G. Baldwin, Haggai, Zechariah, and Malachi, 213.
[19] Ibid., 215.
[20] Robert B. Chrisholm, Handbook on the Prophets, 476.
[21] See Revelation 19 and 20.
L. J. Anderson - Author and Blogger 