Zechariah 12
Summary for Zech 12:1-14:21: 12:1–14:21 a The theme of Jerusalem versus the nations binds the four messages of Zechariah’s second oracle together; the nations are gathered against Jerusalem at the beginning (12:1-9 b) and the end (14:1-15 c) of the oracle. Through the repetition of the phrase on that day, the oracle looks to the future day of the Lord. The picture it presents mixes judgment with blessing for Jerusalem. The oracle’s focal point is the cleansing of the people of Israel (13:1 d); it culminates with God’s universal Kingdom (14:16-21 e). These visions of the future encouraged the Judeans of Zechariah’s day to be faithful in spite of their seeming insignificance and helplessness.12:2 f intoxicating drink (literally bowl of reeling or cup of staggering): The cup of alcoholic drink is a metaphor for God’s judgment (Isa 51:17 g; Jer 25:15 h; Hab 2:16 i; Matt 26:39 j, 42 k; Rev 14:10 l; 16:1 m). Jerusalem would be instrumental in God’s judgment on the nearby nations.
12:3 n Jerusalem will be an immovable rock that cuts and gashes those who attempt to conquer and control it, because the city was founded by the Lord, who loves it more than any other city of Israel (Ps 87:1-2 o). In Zechariah, imagery involving a stone is associated with the Temple (Zech 3:9 p; 4:7 q; 10:4 r).
12:4 s Madness, blindness, and panic were among the curses threatened against Israel for covenant disobedience (Deut 28:28 t). The day of the Lord will witness a reversal as these curses are turned against Israel’s enemies (see 2 Kgs 7:6-7 u).
• watch over (literally open my eyes): The open eyes of God represent divine provision for those in desperate need (see Gen 16:13-14 v; 21:19-21 w).
12:5 x the Lord of Heaven’s Armies: This title emphasizes God’s irrepressible power (see study note on 1:3). The frequent repetition of this title in Zechariah’s second oracle (chs 12–14 y) assured his audience that the divine promises concerning Judah’s victory would certainly be fulfilled (12:7 z).
12:6 aa flame (literally firepan): Bronze or gold firepans were used to carry hot coals to and from the sacrificial altars of the Tabernacle and the Temple (Exod 27:3 ab; 1 Kgs 7:50 ac). God would set Israel among the nations like a burning firepan to destroy or purify them.
12:8 ad The angel of the Lord is here equated with God, represented as a Divine Warrior, rescuer, and protector (see 1:11 ae; 3:1 af; Exod 14:19 ag; 15:3 ah; Isa 59:15-20 ai; 63:1-6 aj). By divine enabling, the weak will be imbued with God’s power.
12:10 ak pour out: This word describes the outpouring of God’s spirit of prophecy upon Israel and all people on the day of the Lord (cp. Ezek 39:28-29 al; Joel 2:28-29 am) and God’s judgment upon the wicked (Lam 2:4 an; Hos 5:10 ao; Zeph 3:8 ap).
• a spirit of grace: God’s unmerited and unsought favor persuades God’s people to seek him in contrite and repentant prayer (see Ps 86:15-16 aq).
• me whom they have pierced: The New Testament understands the piercing of God as a reference to the piercing of the Messiah, Jesus of Nazareth (John 19:34-37 ar; Rev 1:7 as).
12:11 at The name Hadad-rimmon combines the names of two Syrian deities, the storm-god Hadad and the thunder-god Rimmon. The great mourning for these gods may be similar to the weeping for Tammuz, one of the rituals practiced in the Mesopotamian fertility cults.
• Joshua captured Megiddo (Josh 12:21 au), a major city on the southwest edge of the Jezreel Valley; it was allotted to the tribe of Manasseh (Josh 17:11 av). Megiddo controlled a key pass on the great highway from Egypt to Mesopotamia, and so was of great strategic importance. It was a district capital during Solomon’s reign (1 Kgs 4:12 aw). King Josiah was mortally wounded in a battle against Pharaoh Neco and the Egyptians on the plain of Megiddo (2 Chr 35:22-23 ax), and the mountain of Megiddo is the site of the great battle depicted in Rev 16:16 ay.
Summary for Zech 12:12-14: 12:12-14 az The clan of David ... Nathan ... Levi, and ... Shimei: Zechariah might be referring to the royal families (David and his son Nathan; see 1 Chr 14:4 ba) and the priestly families (Levi and his grandson Shimei; see Num 3:16-18 bb; 1 Chr 6:16-17 bc). Alternatively, the four families might represent the four principal classes of leadership in Old Testament times: the king (David, 1 Sam 16:1-13 bd; the prophet (Nathan, 2 Sam 7:2 be), the priest (Levi, Deut 33:8-11 bf), and the tribal leader (Shimei, 1 Kgs 1:8 bg; 4:18 bh). The first interpretation correlates with Zechariah’s emphasis on the Branch that will be both king and priest (see Zech 6:12-13 bi).
• each clan by itself: This separation depicts the depth and totality of Israel’s mourning.
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