Zechariah 12-14: An explorative analysis
Submitted to LaRue Stephens
OBST 520-D07
November 24, 2023
Jacob G. McClung
Student ID: L26524990
Contents
Introduction………………………………………………………………………………………..1
The Impending Deliverance and Defense of Judah……………………………………………….1
Mourning for the Pierced One…………………………………………………………………….3
The End of Idolatry………………………………………………………………………………..4
The Shepherd Savior………………………………………………………………………………6
The Day of the Lord and Jerusalem’s Prosperity………………………………………………….8
The Fate of Jerusalem’s Enemies………………………………………………………………..10
The Majesty of the Lord…………………………………………………………………………11
Conclusion……………………………………………………………………………………….12
Bibliography……………………………………………………………………………………..13
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Introduction
The central focus of Zechariah 12-14 (Nelson, 2018)1 will include the setting and date,
authorship and audience, and the major theological themes of the specific passages. Zechariah
12-14 (Nelson, 2018) will be divided into subsections, which will be explored further in the
outline and commentary. The following outline will address the details which include the
impending deliverance of Judah, Jerusalem’s defense, the mourning of the Pierced One, the end
of idolatry, false prophets, the Shepherd Savior, the Day of the Lord, Jerusalem’s prosperity, the
fate of Jerusalem’s enemies, and the majesty of the Lord. The central points that will be found in
the final commentary of Zechariah 12-14 will elaborate on the subheadings that are included in
the outline. Research in the final commentary will be followed by a conclusion, which includes a
brief summary as well as additional commentary.
The Impending Deliverance and Defense of Judah
This segment of Scripture is found in Zechariah 12:1-9 (Nelson, 2018). According to
Robert B. Chisholm (2009)2, the author of the first eleven chapters of the book of Zechariah are
Zechariah himself. However, most modern scholars collectively assert that chapters twelve
through fourteen are not credited to the authorship of Zechariah. Therefore, modern scholars
assert the authorship to an “anonymous ‘Second Zechariah’ (Chisholm, 2009).” Chisholm (2009)
addressed the possible time period in which Zechariah may have been set during chapters twelve
through fourteen. Chisholm (2009) addressed two possible time periods, which include the
1 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
2 Robert B. Chisholm, Handbook on the Prophets (Grand rapids,MI: Baker Academic, 2009).
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following: Chisholm (2009) stated that “chapters 9-14 appear to reflect a preexilic setting
(Chisholm, 2009)3”, and a time period after Zechariah’s earthly ministry. According to modern
scholars, Jerusalem was the location in which Zechariah 12-14 (Nelson, 2018)4 was set.
This segment addressed the major theological themes of Jerusalem’s victory over
surrounding enemy forces, Jerusalem’s political leadership, and empowerment of the weak.
According to K.W. Weyde (2018)5, the first verse in the twelfth chapter of Zechariah presented a
prophetic theological theme. Chisholm (2009) also addressed the positive beginning of the sign
that Zechariah presented to King Ahaz. The sign began with the assurance that Jerusalem was
going to be safe and that the Lord was going to defend Jerusalem from surrounding enemies.
Chisholm (2009) stated that any nations who attempt to subdue Judah and Jerusalem will suffer
defeat. Zechariah also utilized the analogy that Jerusalem would be like a cup that is filled with
an alcoholic beverage that will cause enemy nations to stagger. Chisholm (2009) stated that the
leaders of enemy nations will be forced to acknowledge God’s protection over Judah and
Jerusalem. The leaders of the enemy nations were mighty, but they would not be mighty enough
to withstand Judah and Jerusalem under God’s defense.
Zechariah prophesied that God would strengthen the citizens of Jerusalem to the point
that even the feeblest would possess the strength of King David. The house of David would be
endowed with enhanced warrior-like abilities to be able to battle enemy nations. Christine
3 Robert B. Chisholm, Handbook on the Prophets (Grand rapids,MI: Baker Academic, 2009).
4 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
5 K.W. Weyde, “Once Again the Term Maśśā’ in Zechariah 9:1; 12:1 and in Malachi 1:1: What Is Its Significance?,”
Acta Theologica Supp, no. 26 (2018): 251–267, https://doi.org/10.18820/23099089/actat.sup26.15.
“ZECHARIAH 12014: AN EXPLORATIVE
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Mitchell (2014)6 stated that the term םלש means “whole”. The term “whole” is a root that
provided the context of Jerusalem’s defense in their battle against the Achaemenids. Mitchell
(2014) stated that the role of Jerusalem would be “comparable to the role of the Achaemenid
king in the Old Persian creation texts (Mitchell, 2014).”
Mourning for the Pierced One
This segment of Scripture is found in Zechariah 12:10-14 (Nelson, 2018)7. The author of
this segment is still referred to as the “anonymous ‘Second Zechariah’ (Chisholm, 2009)8”. The
possible time period in which this segment was set is still divided between the preexilic era or an
era after Zechariah’s earthly ministry. Scholars still assert that Jerusalem was the location where
the events of Zechariah 12-14 (Nelson, 2018) occurred. This segment of Scripture addressed the
major theological themes of God’s grace, and presence in the time of grief. According to John
Goldingjay and Pamela J. Scalise (2012)9, one of the major theological themes of Zechariah
12:10-14 (Nelson, 2018) is that the Lord stated that He would pour out the Spirit of grace on all
of Jerusalem. Goldingjay and Scalise (2012) stated that repentance would follow closely behind
God’s abundant gift, which God bountifully dispersed to all inhabitants of Jerusalem. Goldingjay
and Scalise (2012) stated that the term “spirit” also implies yearning.
God desired that His people pray for His infinite acceptance and protection. Goldingjay
6 Christine Mitchell, “A Note on the Creation Formula in Zechariah 12:1–8; Isaiah 42:5–6; and Old Persian
Inscriptions,” Journal of Biblical Literature 133, no. 2 (2014): 305, https://doi.org/10.15699/jbibllite.133.2.305.
7 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
8 Robert B. Chisholm, Handbook on the Prophets (Grand rapids,MI: Baker Academic, 2009).
9 John Goldingay and Pamela J. Scalise, Minor Prophets II (Grand Rapids, MI: Baker Books, 2012).
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and Scalise (2012)10 stated that the term “supplication” is the sort of prayer that God’s people
prayed as a confession of their own sin and the sin of their ancestors. God’s people
demonstrating this confession by fasting while wearing sackcloth and ashes. Goldingjay and
Scalise (2012) stated that the mourning for the Pierced One would be more severe than anyone
can comprehend. Goldingjay and Scalise (2012) referenced Abraham’s sacrifice of his son Isaac
as an analogy to Jerusalem’s mourning as if they were a parent grieving for their children.
Goldingjay and Scalise (2012) identified Job and Naomi as the other two figures of the Old
Testament who personally experienced bitter grief in the context of Zechariah’s prophecy. Isaac
was Abraham’s youngest son, and the oldest sons were brought up to assume leadership of their
households and livelihood. Therefore, the analogy of a grieving parent specifically referred to a
parent who lost their oldest child because that could jeopardize the family’s continuation.
Goldingjay and Scalise (2012) referenced the loss of every Egyptian firstborn during the
first Passover. The phrase, “the pierced One” could also be another Old Testament reference to
Jesus during the crucifixion. It could specifically be referring to the nails that pierced Jesus’ feet
and wrists as well as the spear that the Roman centurion used to pierce Jesus’ side.
The End of Idolatry
This segment of Scripture is found in Zechariah 13:1-6 (Nelson, 2018)11. Scholars still
refer to the unknown author of this segment as the “anonymous ‘Second Zechariah’ (Chisholm,
10 John Goldingay and Pamela J. Scalise, Minor Prophets II (Grand Rapids, MI: Baker Books, 2012).
11 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
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2009)12.” The time period in which this segment was set is still divided between the two
possibilities that Chisholm (2009) identified, but Jerusalem was still the location of these events.
The major theological themes that were addressed in this segment of Scripture include the
complete elimination of idolatry and the elimination of false prophets. According to Chisholm
(2009), the repentance of God’s people implied the complete eradication of idols and lying
prophets. Goldingjay and Scalise (2012)13 stated that Zechariah 13:2-6 (Nelson, 2018) identified
idolatry as a form of apostasy, which is defined as the rejection of a spiritual conviction.
Goldingjay and Scalise (2012) referred to idols as artificial items that served no usage.
Even the names of the idols were to be forgotten and forsaken, which eventually resulted
in the dissipation of their false power. Goldingjay and Scalise (2012) stated that false prophets
were identified by their association with the spirit of immorality. Even those who claimed to
prophesy in the name of the Lord without His authority were put to death as false prophets.
Therefore, those who claimed that they received visions did not originate from Yahweh.
Chisholm (2009) stated that complete devotion to God was so extreme that lying prophets would
receive the death penalty under Mosaic law. False prophecy was discouraged to the point that
false prophets went incognito. Chisholm (2009) stated that eradication, or cleansing, was all part
of the purification process. A specific example of this is found in Zechariah 13:7, which stated
that God would annihilate every useless and ignorant shepherd whom He brought up. According
to Ralph Smith (1984)14, the war between Jerusalem and surrounding nations would put an end
12 Robert B. Chisholm, Handbook on the Prophets (Grand rapids,MI: Baker Academic, 2009).
13 John Goldingay and Pamela J. Scalise, Minor Prophets II (Grand Rapids, MI: Baker Books, 2012).
14 Ralph Smith, Micah-Malachi (Waco, TX: Word Books, 1984).
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to idolatry in Jerusalem and turn its citizens back to God.
Smith (1984)15 stated that Zechariah possibly followed previous prophets who compared
the term “wickedness” to a woman who has engaged in harlotry. Smith (1984) addressed the
reason why the term “wickedness” was personified as a woman because the Hebrew term was
feminine, and idolatry was considered a form of spiritual prostitution.
The Shepherd Savior
This segment of Scripture is found in Zechariah 13:7-9 (Nelson, 2018)16. According to
Chisholm (2009)17, scholars also refer to the author of this segment as the “anonymous ‘Second
Zechariah’ (Chisholm, 2009).” The events were set in Jerusalem in either the preexilic era or
another time period after Zechariah’s ministry. The major theological themes that this segment of
Scripture addressed were the position of shepherds and the refining salvation of one-third of
Jerusalem’s inhabitants. According to Stephen R. Miller and Max Anders (2004)18, Zechariah
identified a period of tribulation for Jerusalem as a result of “striking her shepherd (Nelson,
2018)19.” Miller and Anders (2004) stated that chapters twelve through fourteen followed a
specific event in chapter eleven when Israel’s Good Shepherd was denied and struck down by
the sword.
15 Ralph Smith, Micah-Malachi (Waco, TX: Word Books, 1984).
16 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
17 Robert B. Chisholm, Handbook on the Prophets (Grand rapids,MI: Baker Academic, 2009).
18 Stephen R. Miller and Max Anders, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi (Nashville, Tenn:
Broadman & Holman, 2004).
19 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
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This is an Old Testament parallel to the sacrifice that Jesus Christ made on the cross for
all people. In Matthew 26:31 (Nelson, 2018), Jesus reiterated the message of the scattering
sheep. Jesus uttered this message to His disciples on the night of His betrayal to indicate to them
that they were going to abandon Him. Jesus referred to Himself as the Good Shepherd in the
Gospels, then He was identified as the Lamb in the book of Revelation. Unblemished lambs were
the specific animals that were required for sacrifice under Mosaic law. In other words, the only
acceptable sacrifices for worship had to be perfect. The book of Hebrews addressed the parallel
between the sacrifice of Jesus and the annual sacrifices of unblemished lambs. The Bible states
that Jesus fulfilled the Old Testament law as “the Lamb who was slain (Nelson, 2018).”
However, there are two significant differences between Christ’s sacrifice and the
sacrifices of the old covenant, which include the following: Levitical priests only offered
sacrifices for sin once every year whereas Jesus’ sacrifice was once and for all. The other
difference is that the blood of unblemished lambs in the Old Testament only provided annual
coverage for sin whereas the blood of Christ washes away sin completely. This segment of
Scripture is also titled “the Shepherd Savior”, which makes a strong reference to Jesus’ position
as the Savior. This is evidenced by the fact that Zechariah 13:7 (Nelson, 2018)20 could also be
compared to Jesus’ suffering and death on the cross. Zechariah 13:9 (Nelson, 2018) is similar to
those who put their trust in Jesus Christ and become born again children of God.
Miller and Anders (2004)21 also reiterate the parallels between Jesus and the events of
20 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
21 Stephen R. Miller and Max Anders, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi (Nashville, Tenn:
Broadman & Holman, 2004).
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Zechariah 12-14 (Nelson, 2018). Goldingjay and Scalise (2012)22 stated that the one-third of the
people who were saved correlated with the inhabitants of Judah in sixth century A.D. Goldingjay
and Scalise (2012) stated, “Early sixth-century Judah had approximately 30,000 inhabitants, but
the population was only about 10,000 at the end of the century (Goldingjay & Scalise, 2012).”
The Day of the Lord and Jerusalem’s Prosperity
This segment of Scripture is found in Zechariah 14:1-11 (Nelson, 2018). The authorship
of this segment was also accredited to the “anonymous ‘Second Zechariah’ (Chisholm, 2009)23
and was still set in Jerusalem during either one of the two time periods. The major theological
themes that were addressed in this segment of Scripture included themes of world war, ultimate
victory, and guaranteed safety. According to Goldingjay and Scalise (2012), the book of
Zechariah included many guarantees of Jerusalem’s safety. But the “Day of the Lord” included a
grim and dystopic beginning for Jerusalem because Jerusalem would be ravaged by enemy
forces that have united against it. However, the suffering of Jerusalem would only be temporary
as God would ultimately lead Jerusalem to victory. The Bible stated that the Lord would gather
all of Jerusalem’s enemies for battle. The city of Jerusalem would be overrun, the houses would
be ransacked, the women would be tempted, half of the city would be captured, but a remainder
of the inhabitants would still remain in the city.
The prophecy followed the dystopic beginning with a more hopeful announcement that
22 John Goldingay and Pamela J. Scalise, Minor Prophets II (Grand Rapids, MI: Baker Books, 2012).
23 Robert B. Chisholm, Handbook on the Prophets (Grand rapids,MI: Baker Academic, 2009).
“ZECHARIAH 12014: AN EXPLORATIVE
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God would fight against every one of Jerusalem’s enemies. Gregory Goswell (2021)24 addressed
the “Day of the Lord” as a major theme in Zechariah as well as the other prophets. Smith
(1984)25 stated the “Day of the Lord” includes four positive elements for Jerusalem, which
include the following: The triumph of God, the metamorphosis of natural events, the worship of
God, and the holiness of God. Smith (1984) addressed the recurring theme of repentance that
Zechariah preached following the theme of repentance in Jeremiah and Ezekiel. The theme of
repentance is present in Zechariah 12-14 (Nelson, 2018)26 because the “Day of the Lord”
references God’s wrath upon Jerusalem’s enemies. God is a loving God who lavishes His grace
upon every sinner who repents, including the citizens of Assyria and Egypt.
But God is also just in the sense that He is faithful to protect His people. Smith (1984)
referred to the living waters in Zechariah 14:8 (Nelson, 2018). Other passages that reference
living waters in Jerusalem include the following: Ezekiel 47:1-12, Joel 3:18, and Revelation
22:1-2 (Nelson, 2018). Smith (1984) stated that the rivers of living water that flowed out of
Jerusalem flowed into the Dead Sea and the Mediterranean Sea. The rivers of living water would
never vaporize and would run through both the summer and winter seasons. Smith (1984) stated
that Zechariah 12 (Nelson, 2018) initially utilized the term “peoples” to refer to Jerusalem’s
enemies, but verse 9 changed the term “peoples” to “nations”. Smith (1984) speculated that verse
24 Gregory Goswell, “Making Theological Sense of the Prophetic Books of the Old Testament Canon,” Journal of
the Evangelical Theological Society 64, no. 1 (March 2021): 77–94,
https://doi.org/https://www.proquest.com/docview/2549298782?pq-origsite=summon&https://
go.openathens.net/redirector/liberty.edu?url=https%3A%2F%2Fsearch.proquest.com%2Freligion%3Faccountid
%3D12085.
25 Ralph Smith, Micah-Malachi (Waco, TX: Word Books, 1984).
26 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
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9 may be a transitional verse with the promise that God will protect Jerusalem. According to N.
Alan Moseley (2016)27, the “Day of the Lord” is perceived as a prophetic event set in the future.
The Fate of Jerusalem’s Enemies
This segment of Scripture is found in Zechariah 14:12-15 (Nelson, 2018)28. The
authorship of this segment is also unknown, and the location and time period estimates remain
the same. The major theological themes that were addressed in Zechariah 14:12-15 (Nelson,
2018) included the plague on Jerusalem’s enemies, and Jerusalem’s partnership with Judah.
Zechariah 14:12-19 (Nelson, 2018) states that a plague would afflict Jerusalem’s enemies, in
which enemy nations would suffer through a drought. The plague also included physical
decimation, mass panic, violence, and sickly livestock. Zechariah referred to Jerusalem’s
enemies as “the nations that do not come up to keep the Feast of Tabernacles (Nelson, 2018).”
According to Moseley (2016), Zechariah 14:3 (Nelson, 2018) addressed God’s judgment on the
nations that surrounded Jerusalem.
According to Robert Rhea and Giessen Zeitschrift für die Alttestamentliche Wissenschaft
(1995)29, Zechariah 12-14 (Nelson, 2018) also reflected a positive outlook on Judah as an ally to
Jerusalem. Rhea and Zeitschrift für die Alttestamentliche Wissenschaft (1995) stated that the
27 N Allan Moseley, “The Book of Zechariah,” Journal of the Evangelical Theological Society 59, no. 4 (December
2016): 838–841, https://doi.org/https://www.proquest.com/docview/1855855497?pq-
origsite=summon&https://go.openathens.net/redirector/liberty.edu?url=https%3A%2F%2Fsearch.proquest.com
%2Freligion%3Faccountid%3D12085.
28 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
29 Robert Rhea & Giessen Zeitschrift für die Alttestamentliche Wissenschaft, Attack on Prophecy: Zechariah 13,1-6
107, no. 2 (January 1, 1995)
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prophecy in Zechariah 12-14 (Nelson, 2018) paralleled the positive outlook on Judah with the
message of judgment on Assyria and Egypt. Zechariah 14:13-14 (Nelson, 2018) also stated that
Judah would be able to share in Jerusalem’s wealth and prosperity.
The Majesty of the Lord
This segment of Scripture is found in Zechariah 14:12-15 (Nelson, 2018). The authorship
of this segment is also referred to as the “anonymous ‘Second Zechariah’ (Chisholm, 2009)30”
because it is also unknown. The setting of the events still included the location of Jerusalem and
the two possible time periods. The primary theological theme that was addressed in this segment
was simply a theological theme of Old Testament worship. Goldingjay and Scalise (2012)31
stated that Zechariah 14:10-11 (Nelson, 2018)32 conveyed the message that Jerusalem was the
sign of God’s complete majesty. Zechariah addressed two central beliefs in chapter fourteen,
which include the following: God is King and God is One. The two central beliefs can also be
reconciled with the Trinity, which teaches that God is one in three persons: The Father, the Son,
and the Holy Spirit. The two central beliefs could also be referenced to Jesus’ position as the
“King of kings and Lord of lords (Nelson, 2018).” The sovereignty of God was a repetitive
statement that recurred in Jeremiah 3:17, and Psalm 93:96-99 (Nelson, 2018).
On the “Day of the Lord”, God would be the only focus of worship among all the nations,
including Jerusalem’s enemies. Goldingjay and Scalise (2012) addressed the theme that the name
30 Robert B. Chisholm, Handbook on the Prophets (Grand rapids,MI: Baker Academic, 2009).
31 John Goldingay and Pamela J. Scalise, Minor Prophets II (Grand Rapids, MI: Baker Books, 2012).
32 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
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of the Lord will be the name that is above every other name. Goldingjay and Scalise (2012) that
the central focus on the worship of God is similar to the theme in Deuteronomy 6:4 (Nelson,
2018). The fact that God was the only focus of worship implied that every idol was to be
eradicated. The remainder of Jerusalem’s enemies would also be given the opportunity to exalt
the Lord as the King. Zechariah 14:20-21 (Nelson, 2018) states that every pot in Jerusalem
would be utilized for cooking as an act of worship to God. According to Miller and Anders
(2004)33, the reason why pots were utilized for cooking as an act of worship was because the
inhabitants of Jerusalem would cook sacrificial offerings.
Miller and Anders (2004) stated that the sacred pots were placed before the altar to
collect sacrificial blood for sprinkling rituals. The reason why pots were identified as holy was to
assert that God’s people were to live holy in every aspect of life.
Conclusion
In conclusion, the last three chapters of Zechariah were attributed to an anonymous
author. The location in the last three chapters was set in Jerusalem either during the preexilic
time period or another possible time period after Zechariah’s earthly ministry. Each segment of
Scripture addressed significant major theological themes, which include the following:
Jerusalem’s victory, Jerusalem’s government, empowerment, God’s comfort, the Spirit of grace,
the abolition of idols and the abolition of false prophets, useless shepherds, the refinement and
hope of one-third of Jerusalem’s citizens, war, victory, the plague on Jerusalem’s enemies,
Jerusalem’s agreement with Judah, and worship. The overall theme of Zechariah 12-14 (Nelson,
33 Stephen R. Miller and Max Anders, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi (Nashville, Tenn:
Broadman & Holman, 2004).
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2018)34 was that God always protects His people. All of Jerusalem’s enemies would unite to go
to battle against Jerusalem, but Jerusalem would still ultimately prevail.
In addition, the prophetic message of Zechariah 12-14 (Nelson, 2018) can apply to the
life of the modern Christian. The modern Christian may be suffering from a trial in which the
Christian may feel that every enemy force is uniting against him/her. Just as the Lord protected
and fought for Jerusalem, the Lord also protects and fights for those who trust in Him today.
Every Christian who is fighting a spiritual battle can rest in God’s faithful love, strength, and
comfort.
34 The Holy Bible: Containing Old and New Testaments (Nashville: Thomas Nelson, 2018).
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Bibliography
The Holy Bible: Containing Old and New Testaments. Nashville, TN: Thomas Nelson, 2018.
Chisholm, Robert B. Handbook on the Prophets. Grand rapids,MI: Baker Academic, 2009.
Goswell, Gregory. “Making Theological Sense of the Prophetic Books of the Old Testament
Canon.” Journal of the Evangelical Theological Society 64, no. 1 (March 2021): 77–94.
Rhea, Robert, and Giessen Zeitschrift für die Alttestamentliche Wissenschaft. Attack on
Prophecy: Zechariah 13,1-6 107, no. 2 (January 1, 1995): 288.
Moseley, N Allan. “The Book of Zechariah.” Journal of the Evangelical Theological Society 59,
no. 4 (December 2016): 838–841.
Weyde, K.W. “Once Again the Term Maśśā’ in Zechariah 9:1; 12:1 and in Malachi 1:1: What Is
Its Significance?” Acta Theologica Supp, no. 26 (2018): 251–267.
Mitchell, Christine. “A Note on the Creation Formula in Zechariah 12:1–8; Isaiah 42:5–6; and
Old Persian Inscriptions.” Journal of Biblical Literature 133, no. 2 (2014): 305.
Goldingay, John, and Pamela J. Scalise. Minor Prophets II. Grand Rapids, MI: Baker Books,
2012.
Smith, Ralph. Micah-Malachi. Waco, TX: Word Books, 1984.
Miller, Stephen R., and Max Anders. Nahum, Habakkuk, Zephaniah, Haggai, Zechariah,
Malachi. Nashville, Tenn: Broadman & Holman, 2004.
