by Historical Setting and Date
Shortly before Judah’s fall, the nation experienced fragile peace and prosperity, accompanied by conflicting prophecies with some predicting doom and others promising a glorious future. A key issue was the false doctrine of Zion’s inviolability. This belief claimed that Jerusalem could never fall if the Lord’s temple stood. Jeremiah condemned this deception. This false teaching was based on human ideas, not God’s revelation.[1]
Zechariah means, “Yahweh remembers.” It is a common name in the Old Testament, specifically among the priests and Levites in the post-exilic period.[2] Zechariah’s prophetic ministry began in 520 BC, this is twenty years after the Jews returned from exile in Babylon.[3] This is the second year of Darius which is early in the reign of the Persian emperor Darius I.[4] As the exiles returned to Jerusalem, they soon realized that their expectations were not going to be met. They were disappointed, disillusioned, and full of guilt. This is where Zechariah informs the people to trust and obey God’s word.[5] Because of the division of Zechariah into two different pieces, chapters 9-14 have many different suggested dates depending on who the scholar thinks the author is and how united the book is. Claims range between eighth century BC to fourth century BC.[6]
Authorship and Audience
The authorship of Zechariah remains one of the most debated and complex issues in Old Testament studies. Scholars widely agree on dividing the book into at least two sections: chapters 1–8 and chapters 9–14.[7] Research of the textbooks and commentaries within the last twenty-five years still has the number of authors debated. Rogerson concludes from his study that he found nothing that would argue for a unified editing of the book or the same author of both pieces. He claims that the similarities can be explained because of a continuing tradition which was well versed in the prophet’s work and in the older traditions of Israel that he also knew.[8] Reddit claims that many modern scholars conclude that the last six chapters are from a different author than the first eight.[9]
The earliest Qumran documents treat Zechariah as a single work, even though they are fragmentary. There is no evidence that the book ever circulated in parts. The main arguments for multiple authors of Zechariah are the differences in literary style and perceived historical and theological outlooks. These arguments are weaker than they seem like the varying styles between chapters 1–8 and 9–14 can be explained by the prophet using different genres for different purposes. The absence of the prophet’s name in chapters 9–14 may simply be a stylistic choice.[10] Most modern scholars agree that the book of Zechariah has a sense of “unity,” but there is little consensus on what defines that unity or how it was achieved.[11]
Major Theological Themes
A central theme is the return of Yahweh to His people following the judgment of their exile.[12] Zechariah reinforces Ezekiel’s promise that Yahweh will return to live among His people. He often refers to God as “the Lord of hosts,” emphasizing His power as king. In a time when Judah was insignificant compared to the Persian Empire, Zechariah reminds the people that Yahweh is the true ruler of the earth, and the nations serve His will. There is mention that Yahweh will bring His people together from all nations, forgive their sins, reunite the northern and southern kingdoms, and create a new covenant with them.[13]
Klein states, “Possibly the single most significant statement Zechariah made regarding the coming kingdom is its supernatural inception. Zechariah 14:3–9 outlines the coming of the Lord to the Mount of Olives and the ultimate deliverance and blessing that Zion will experience.”[14] The entire book focuses on the vision of God’s coming kingdom, when “the Lord will be king over the whole earth” (Zech. 14:9). This future event is still to come, which is why Jesus taught us to pray, “Your kingdom come.”[15]
Judgement and purification are other theological themes. God’s judgment is a central theme throughout the book of Zechariah, as well as the Old Testament.[16] While the people hope that the rebuilding of the temple will end the troubles that began with Jerusalem’s fall in 586 B.C., Zechariah reminds them that restoration requires repentance.[17] Purification from the guilt of sin, affecting both individuals and the nation, is a central theme in Zechariah’s theology.[18] On this distinct eschatological “day,” the Lord will destroy every nation that opposed His people.[19]
The role of the Messiah is another theological theme. Identifying the pierced one (Zech. 12:10) and the struck shepherd (Zech. 13:7) is challenging when viewed in isolation. However, within the context of Zechariah, they clearly point to the coming Davidic king, killed by Yahweh’s intent in the battle. Zechariah illustrates the fruit of the coming king’s work, establishing the unrestricted reign of Yahweh. This king is identified as Jesus in the New Testament, who fulfils the hopes for God’s return (e.g., John 1:14).[20] The book of Zechariah foretold events in Jesus’ journey to Jerusalem. He fulfilled its prophecies by riding a donkey (9:9), quoting “strike the shepherd, and the sheep will be scattered” (Zech. 13:7), and teaching about the Mount of Olives and the temple (Zech. 14:21). Judas’ betrayal for thirty silver coins reflects Zech. 11:12–13, and Jesus’ piercing fulfills Zech. 12:10.[21]
Commentary: Zechariah 12:1-14:21, Second Oracle
The second oracle revolves around two poles, war, and worship. The overall movement is from one to the other, but it is not a direct line. The rule of God is the general theme that ties all the material together. Chapters twelve and thirteen are God’s troubled relationship with His own people, Israel, which are brought to their final resolution through the restoration of God’s covenant, and it will be accomplished from God’s side. Then chapter fourteen is final resolution with His relationship with the world at large.[22] The expression “on that day” is repeated at least sixteen times within the three chapters to illustrate quick timing of the restoration to come. The second oracle turns from Judah’s dismal past and contemporary circumstances to the glorious and triumphant future that Judah, and indeed all nations, will experience.[23]
Zechariah 12:1-9, Yahweh’s Victory Over the Nations
Zech. 12:1-9, God declares His sovereignty as Creator and Sustainer and emphasizes His power over everything. He promises to make Jerusalem a source of strength and burden any nation that attempt to attack and loot it. The nations will gather against Jerusalem, but God will defend His people and empower to overcome those that oppose them.
Zech. 12:1, The Prophetic Introduction and Divine Sovereignty
Zech. 12:1, “An oracle,” maśśā’, is used as a heading and is also used in chapter nine and the book of Malachi. In terms of etymology, this has been understood as something weighty, burdensome, pronouncement, or proclamation.[24] An alternative translation is, “the word of Yahweh.” It is a superscription for chapters twelve to fourteen.
Israel is used because it identifies God’s people with Judah, Jerusalem, and the Davidic house.[25] In this verse, “Israel” underscores the inclusion of all the Lord’s people in the promised forthcoming blessings.[26]
The passage also addresses God’s sovereignty over everything (heavens, earth, and humankind). This provides reassurance that anything is possible with God and that He can make and keep any promise or covenant.
Zech. 12:2-3, Jerusalem as a Staggering Cup and Immovable Rock
Zech. 12:2-3, the reason for selecting Jerusalem is unknown as it did not contain any significant wealth to be targeted, and it did not hold any valuable material resources. The only known constant is the targeting of persecution in Jerusalem.
The staggering cup metaphor is used with other prophets within the Old Testament describing God’s wrath (Jer. 25:15-17, 27-29, Isa. 51:17, Eze. 23:32-34). Sandy explains, “What may taste good at first—when the nations attack Jerusalem—will leave them staggering around helplessly.”[27] “on that day” is referring to the time when the world comes to besiege Jerusalem in the last days.
The immovable rock metaphor shows looters swarming over the city looking for items of value to steal and not only finding it hard to do so, but also injuring themselves if they do. They will be forced to acknowledge God’s superiority and abandon efforts to vanquish Jerusalem. The verb, yiśśārēṭû, “injure themselves” (NIV) occurs elsewhere only in Leviticus 21:5 where it means “to cut oneself.” Just as a person might cut himself handling a jagged and heavy boulder, Jerusalem’s opponents will hurt themselves when they attempt to lift Jerusalem’s miraculous mass.[28] These two metaphors illustrate the miraculous victory God will give to Jerusalem.
The prophet uses many metaphors and similes (22x “like” is in the book, which one needs to note), but even behind the simplest of words, like a rock, there is an image projected in the mind of the original readers that we miss. So what type of rock, does it make a difference? You bet it does here, for one even needs to know the geology of Israel in interpreting the text, believe it or not, this hard Cenomanian limestone, as compared to the softer chalk just to the east, the hardest rock known in Israel outside of basalt (volcanic rock), used as the solid foundations for building just about everything, they understood this exactly, it’s more than just a rock, it’s an unmovable foundation. Also in Zech. 12:3, “(in) that day” 20x in the book, a key phrase that sets the stage for these chapters, critical.
Zech. 12:4-6, Yahweh’s Protection of His People
Zech. 12:4-6, the war horse was an elite military weapon and was considered the greatest armament in the ancient world. God’s divine involvement will make them useless as they turn into a state of panic. The riders will suffer from confusion and godly terror and be considered an impotent fighting force.[29]
God opening His eyes on Judah conveys a message that God has a watchful eye on Judah and will tactically disable Judah’s foes which contrasts with the blindness he gives to the attacking horses. The wording of the passage reiterates that He is giving affliction and judgement to all nations against His people.
The word “leaders” in this verse refers to “clans, families,” not just the “leaders.” This explains how they will become united. The Old Testament frequently uses the fire metaphor to portray judgement and the consuming of people on the right and left, possibly referring to an oracle from Isaiah 9:19-20.[30] Fire might also indicate the complete and total destruction that will be given to the enemies and also the ease at which it will be done as it is compared to tinder catching on fire quickly and easily. All of this is because of God’s mighty involvement.
Zech. 12:5, why all this attention on Jerusalem? (11x in Zech. 12:2-11; 42x in the book) See 2 Kg. 21:7. What is “the LORD of hosts” (230x in the Old Testament, 2x in this book)– a warrior motif, hosts = the angles, 53x in the book (note simile “like” 22x in the book).
Zech. 12:7-9, Divine Intervention Brings Victory
Zech. 12:7-9, Judah will be the instrument God uses to save Jerusalem so that Jerusalem and the house of David cannot boast. The people of Judah will recognize that their strength came from God and not from themselves. It is important to note that the house of David shall be like God, but not be God. The House of David is represented by a prince or a governor who would regain his leadership role.[31] Leadership is portrayed as headship that genuinely cares for the weak and draws people together; in other words, leadership is like that of God himself.[32]
Zech. 12:8, note the unusual phrase “David will be like God”, only used here and interesting used with Adam and Eve.
Zechariah 12:10-14, Mourning for the One they Pierced
Zech. 12:10-14, this is some of the most mysterious and profound parts of Zechariah’s message as it has to do with the necessary place of suffering and sobbing in the coming of the kingdom of God.[33] The story here is of a triumphant army that is suddenly plunged into mourning by the realization that their supreme leader has been slain in the battle and (worst of all) that his own followers have been responsible for his death.[34]
Zech. 12:10a, The Spirit of Grace and Supplication Poured Out
Zech. 12:10, the repeating theme and wording of the house of David references the divine promise and blessings of a perpetual Davidic king sitting on the throne (2 Sam. 7:11-16). It is also stated that God will pour out His grace and supplication on all the inhabitants of Jerusalem which signifies the entirety of God’s covenant people. Grace and supplication are from God’s favor and not from anything the people have done.
The “spirit” is not definitively alluding to the Trinity. It is possible but not probable. It portrays the new heart God’s people possess. When “spirit” occurs in a “spirit of” construction, the expression speaks of an emotional disposition, such as a “spirit of jealousy” (Num. 5:14) and a “spirit of justice” (Isa. 28:6).[35]
From a theological perspective, grace represents God’s favor granted to those who deserved anything but divine blessing and parallels that of Romans 2:4, “God’s kindness leads you toward repentance.” Coupled with supplication, the terminology communicates pleading with God and wishing for a relationship with Him.[36]
Zech. 12:10b-14, Mourning for the Pierced One
Zech. 12:10-14, the “pierced one” is God, as He states such in this verse. This is metaphorical, referring to the people’s rejection of Him. The crucifixion of Jesus, culminating in the spear wound He suffered, serves as a profound example of Israel’s rejection of God. It represents the ultimate act of this rejection—a defining moment in a long history of turning away from Him. By rejecting and crucifying Jesus, the nation effectively put to death God incarnate. This act brings Zechariah’s prophetic language to life, transforming metaphor into literal reality. In the crucifixion of Jesus, the general truth articulated in Zechariah finds its concrete and tangible fulfillment, granting the prophetic words a literal quality absent in the original context.[37]
Zech. 12:11, as geology plays a role, so does geography. Megiddo is a key city (12x in the Bible) that has seen a lot of action. Several key battles in history & then in the Old Testament, starting with Deborah and modern times. It is where the word Armageddon (har = mountain + Megiddo) comes from. Where the final eschatological confrontation takes place in this Valley of Jezreel. Why? Because it is the gateway to the nations, Megiddo it the protector of this valley and all knew this, it is the ideal battleground.
The examples of mourning illustrate how greatly or deep, all the people will mourn Jesus, and the many families listed show how far it will go where David’s house represents royalty, Nathan’s house represents the prophets, and Levi’s and Shemei’s houses represent the priesthood. All this shared mourning (from the least to the greatest) at the sight of the pierced Messiah indicates a comprehensive repentance on the part of Israel at Christ’s second coming.[38]
Zechariah 13:1-6, Cleansing and Renewal for God’s People
Zech. 13:1-6, God promises cleansing for His people and the removal of false prophecies and exposure of false prophets. This passage highlights God’s work of spiritual renewal and the restoration of holiness among His people.
Zech. 13:1, Cleansing from sin and impurity
Zech. 13:1, the verse depicts the benevolent result of Israel’s repentance as God promises to cleanse His people from two things (sin and impurity). Sin is anything that separates people from God or anything that is not right according to God. Impurity is anything in people’s lives that is broken.[39] This verse is also critical in properly understanding who was pierced. Klein explains, “The plausibility of the Christological interpretation rests squarely on the biblical message about the connection between the pierced Messiah and the resultant cleansing from sin and impurity in 13:1…With the incarnation of Jesus, the prophecies come into sharp focus, finding their fulfillment.”[40] The cleansing of sin and impurities will not only apply to Judah, but to all who are in need of God’s offer of cleansing and spiritual restoration.
Another metaphor, fountain (21x in the Bible), Yahweh is likened to a fountain (Ps. 36:9; 68:26). The verb here suggests it is to be open continuously, like the river in paradise, the word is found only one time in the New Testament, but there is a river of life under the city of Jerusalem, It is the tree of life motif, the garden lost is regained, for all will be brought back to life, the water will flow both east and west.
Zech. 13:2-3, Removal of Idolatry and False Prophets
Zech. 13:2-3, God is making it clear that idols will be removed. Any power attributed to an idol is granted to it by humans. This enables the idol to influence its worshippers and the broader society. This ridiculousness will be exposed as they are removed and forgotten.[41]
Zechariah then mentions the removal of unclean spirits and false prophecy. The phrase “unclean spirit” does not appear anywhere else in the Old Testament. Klein states, “The Hebrew word for “spirit” (rûaḥ) does not differentiate between an actual spirit, that is, a being influencing the people’s improper behavior, and that of a mental outlook that led the people to listen to the lying prophets.”[42] The sin of the unclean spirit makes the leader and the follower unclean before God. This is why Jesus drove out an evil spirit in Mark 1:23.
Zech. 13:4-6, Shame of False Prophets
Zech. 13:4-6, this passage informs the false prophets that they will be held accountable for misrepresenting the righteous God and in misleading God’s people. Ashamed, yēbōšû, depicts the prophets’ attitude toward their earlier deeds.[43] The false prophets will not wear the clothing of the prophets as they will not want to suffer the punishment that is due to them. This is referring to Amos 7:14, where Amos’s denial that he is a prophet by profession, as opposed to by divine call, becomes here a complete denial of ever having been a prophet.[44] The wounds between the arms are usually thought to be the self-inflicted wounds administered during periods of ecstasy (1 Kings 18:28).
Zechariah 13:7-9, The Striking of the Shepherd and Purification of the People
Zech. 13:7-9, God declares that the Shepherd will be struck, and the sheep will scatter. This foreshadows the suffering of Christ and the impact on His followers. This initiates a refining process for God’s people, where only the faithful remnant will emerge. They will be purified and seek God who will claim them as His people, and they will proclaim His as their God. This demonstrates the covenant being restored through discipline and redemption.
Zech. 13:7, Shepherd Struck by Yahweh’s Intent
Zech. 13:7, the phrases “My Shepherd” and “close to me” illustrate the close relationship of the Shepherd. This is the same person that was pierced in 12:10 as they both serve God faithfully and the death of both induces mourning. Jesus quoted this passage in Matthew 26:31 and Mark 14:27 as he equated Himself with the “shepherd” in Zechariah. Jesus also used this passage to predict and to explain the scattering of his disciples when his crucifixion was drawing near.[45] Webb identifies who is meant by “little ones”, “As ‘shepherd’ and ‘man’ are parallel to one another (both referring to the same person), so are ‘sheep’ and ‘little ones’.”[46]
Strike (keyword 6x in the book) the shepherd (also 6x). These verses brought confusion to the people. For one has a double reference here to both Christ’s 1st and 2nd coming all in the same context (Jesus calls himself the smitten shepherd Mark 14:27), in the Old Testament there was no separation seen between these events of His 1st and 2nd coming, it was confusing for one is suffering the other – glorious victory, (1 Peter 1:10) only until He came the first time did they begin to understand, remember the New Testament Jews did not see a suffering savior but a divine warrior.
Zech. 13:8-9, Refining and Remaining
Zech. 13:8-9, this use of “land” refers to the people. There will be only one-third that survive, and they shall be refined and transformed into God’s people who follow Him as their Lord. Refine frequently depicts the process of melting precious metals to purify the metal by precipitating any impurities. As for the second verb, test, God will test people, not to punish, but to judge and to affect their purity, that is, their ability to serve in God’s kingdom. God’s purpose in putting His people through suffering has a positive objective for the nation and for the kingdom.[47]
Zechariah 14:1-21, The Day of the Lord: Judgement and Triumph
Zech. 14:1-21, Zechariah describes Christ’s return to earth, the battle of Armageddon, and the establishment of His millennial reign. This passage is centered on judgment of the nations and the deliverance of God’s people, culminating in a period of peace and holiness. This chapter has been difficult for scholars to provide commentary as there are several interpretations and even Martin Luther did not comment on this chapter in his first commentary and in the second commentary, he started by letting the readers know that he is not sure what the prophet was talking about specifically.[48]
Zech. 14:1-2, The Day the Lord Brings Battle
Zech. 14:1-2, this phrase is slightly different from “on that day” as this is “the day of the Lord.” This implies that God will win and “plunder,” or “spoil,” as it refers to property acquired forcibly because of military action. It includes prisoners of war, precious metals, food, livestock, and clothing.[49] God is uniting all people against Jerusalem, stating His sovereign reign over everyone (pagans included) and history. As this is not physically possible, it could represent hyperbole, emphasizing the overwhelming, indeed global, enmity against Zion.[50] The results are illustrated to show that there is no question as to who would win and that there would be mass casualties and destruction. There is hope given at the end of the verse as He ensures that a channel (line of lineage) of people would benefit from His promises for future succeeding generations.
Zech. 14:3-5, Yahweh’s Deliverance
Zech. 14:3-5, now when there is no hope or any possibility for anyone else to take claim for any turnaround victory, God will lead the charge and deliver Jerusalem. Mount of Olives was renowned for its olive production and is a ridge some two and one-half miles in length, running north and south.[51] The battle will continue but the newly created valley will provide Zion’s inhabitants with a means of escape. “Azel” is unknown in location, and it is a word not found anywhere else in the Old Testament. It is assumed to be a place that provides shelter for Zion’s inhabitants.
Zech. 14:4, this is not just any mountain here. You have to understand the history of Mount of Olives (12x in the Bible), it is just opposite Jerusalem. Remember Solomon built a high place for his wives here, which led Israel astray and eventually split Israel into two nations. It is where Ezekiel sees the Shekinah glory depart Jerusalem before its destruction; therefore it’s not by accident Christ ascended from this mountain and that He is one day coming back to this same mountain to split it in half, for this will never happen again.
Zech. 14:6-8, The Transformation of the Land
Zech. 14:6-8, the contrast between verse 6 (no light) and verse 7 (continuous light) illustrates that the old creation will be replaced. The new creation will be illuminated by the everlasting, unchanging glory of God. Verse 8 describes living water flowing from Jerusalem but unlike earthly rivers that change with the seasons, this river will flow constantly, year-round. This transformation points to a completely renewed creation beyond our understanding and reasoning.
Zech. 14:8, A lot of important literary devices here. Geography is a major topic in this book, for everything functions on geography, so here a river of life installed, like the tree of life, the garden lost is regained, all will be brought back to life, the water will flow both East and West. Ezk. says one will be able to fish in the Dead Sea (Ezek. 47:10).
Zech. 14:9, Yahweh’s Universal Reign
Zech. 14:9, Zechariah is stating that the Lord will reign over the land and every person will acknowledge that the Lord, and none other, is indeed God.[52] A similar phrase is also found in Deuteronomy 6:4. This Lord is identified in the New Testament as Jesus Christ. This reinforces the claim that Yahweh will be revealed in the person of Christ.
Zech. 14:10-11, The Restoration of Jerusalem
Zech. 14:10-11, there are many changes that God will make to Jerusalem and the surrounding area. He will elevate Jerusalem to be above everything else that will be leveled into a plain. Geba is six miles north of Jerusalem and Rimmon is thirty miles southwest of Jerusalem. These locations include all the territory of Judah. This action conforms to Isaiah 2:2 and Micah 4:1-5 which are well-known prophecies that state that the Lord’s temple will be established and chief among the mountains.[53] The mention of Jerusalem being inhabited seems normal for the modern reader today, but the population was probably in question because of the descriptive language of the events and the past history of the destruction of Jerusalem at the hands of the Babylonians.[54]
Zech. 14:12-15, The Plaque on Those Who War Against Jerusalem
Zech. 14:12-15, God states that He will use a plague as His battle strategy against all opposing armies. Boda explains, “The word maggēpâ refers to a variety of disasters which God sends upon a group (e.g., Exod. 9:14), which often lead to death (e.g., Num. 14:37), and can include military defeat (e.g., 1 Sam. 4:17).” [55] The verbiage emphasizes the quickness of the plague as the fighting men would still be standing when their body parts rot. God will also trigger panic among the survivors and cause them to fight each other.
Depending on the Bible translation of the preposition, bĕ, it can be translated as Judah’s fighting ‘at Jerusalem’ or ‘against Jerusalem’. The translation ‘at Jerusalem’ best captures the overall situation and the context of the chapter and book. The plague will affect not only the fighters but also the non-human instruments of war. The horse was used in combat. The mule, camel, and the donkey were used for transportation. The cattle were used as a food resource for the fighters.[56]
Zech. 14:16-19, The Universal Worship of Yahweh
Zech. 14:16-19, Petterson states, “The nations are changed from warring enemies to become friends who share in the blessings of God’s people. The word ‘worship’ is literally ‘to bow down’ and is ‘the ancient and traditional sign of obeisance or paying homage’” This also implies that everyone recognizes only one God and no others. The feast of Tabernacles is seven-day festival of joy and thanksgiving for the harvest and God’s goodness. This illustrates the full restoration of the temple as part of the future Jerusalem.[57]
A lack of rain and the plague is a classic covenant curse (Deuteronomy 28:22-24) as the punishment for those that do go and worship God. A lack of rain was devastating. The specific mention of Egypt could be because it had the Nile as a water source and could survive without rain but not the plague.
Zech. 14:20-21, The Holiness of the New Kingdom
Zech. 14:20-21, this ending to the book illustrates the glory of God’s kingdom and how everything will be equally Holy without any elevation of status of a priest or other religious person. Apocalyptic eschatology has been reached. Smith states, “There will be no difference between the Jew and the Gentile, the clean and the unclean. That which will matter will not be race or nationality but whether one worships Yahweh as king, the lord of hosts.” [58] Canaanite is translated in some Bible versions and Merchant in others. They were typically viewed as opportunistic merchants who would abuse worshippers through exorbitant prices.[59] Some scholars suggest that it is a literary symbol of illicit worship.[60]
Conclusion
The prophetic vision of Zechariah 12-14 presents enduring theological truths that resonate deeply with New Testament teachings and remain relevant for Christian life today. These truths reveal the sovereignty of God, the promise of redemption through Christ, and the hope of His eternal kingdom. God has created all things and orchestrates the events of history. Apostle Paul echoes this truth, “For of Him and through Him and to Him are all things, to whom be glory forever. Amen” (Romans 11:36, New King James Version). This is a reminder for Christians today to trust in God’s plan and control over our lives and the world, even when there seems to be chaos. Believers should also align their lives with His purpose, knowing their obedience contributes to His eternal plan (Eph. 2:10). God’s people should pray for leaders and nations trusting that God is sovereign over them (1 Tim. 2:1-2).
Zechariah foretells the piercing of the Messiah, and it is fulfilled when Jesus was pierced for our transgressions (John 19:37). The truth of redemption through Jesus Christ’s sacrifice calls for Christians today to live a life of gratitude and repentance, reflecting on the depth of God’s love and the cost of our salvation (1 John 1:9). The reality of redemption should motivate believers to obey the Great Commission and share the gospel with others, offering hope to a broken world (2 Cor. 5:20). Redemption provides the indwelling of the Holy Spirit within Christians so they can walk in the Spirit (Galatians 5).
Zechariah proclaims the reign of the Lord who will be king over all the earth. This is mentioned in the New Testament, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever” (Rev. 11:15)! For Christians today, this fosters hope, perseverance, and encouragement to remain faithful awaiting the full realization of God’s kingdom, where justice and peace will reign eternally. These enduring truths are theologically sound and extremely practical. They inspire trust in God when experiencing hardship, worship of Jesus knowing His ultimate victory is coming, hope in His promises, and patience to wait for His glorious return.
Bibliography
Boda, Mark J. The Book of Zechariah. New International Commentary on the Old Testament. Chicago, IL: William B. Eerdmans Publishing Company, 2016. ProQuest Ebook Central.
Chisholm, Robert B., Jr. Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets. Grand Rapids, MI: Baker Academic, 2002.
Clendenen, E. Ray, and Jeremy Royal Howard, eds. Holman Illustrated Bible Commentary. Brentwood, TN: Broadman & Holman, 2015.
Dunn, James D. G., and John W. Rogerson, eds. Eerdmans Commentary on the Bible. Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2003.
Fries, Micah, Stephen Rummage, and Robby Gallaty. Exalting Jesus in Zephaniah, Haggai, Zechariah, and Malachi. Christ-Centered Exposition Commentary. Nashville, TN: Holman Reference, 2015.
Klein, George L. Zechariah, Vol. 21B. The New American Commentary. Nashville, TN: B & H Publishing Group, 2008.
Petterson, Anthony R. Haggai, Zechariah and Malachi. Apollos Old Testament Commentary. Downers Grove, IL: InterVarsity Press, 2015. ProQuest Ebook Central.
Redditt, Paul L. Zechariah 9-14: English first edition. International Exegetical Commentary on the Old Testament. Stuttgart, DE: Kohlhammer Verlag, 2012. ProQuest Ebook Central.
Smith, Ralph. Micah-Malachi, Volume 32. Word Biblical Commentary. Grand Rapids, MI: HarperCollins Christian Publishing, 2014. ProQuest Ebook Central.
Webb, Barry. The Message of Zechariah: Your Kingdom Come. The Bible Speaks Today. Nottingham, U.K.: Inter-Varsity Press, 2003.
[1] George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 34.
[2] Ralph Smith, Micah-Malachi, Volume 32, Word Biblical Commentary (Grand Rapids, MI: HarperCollins Christian Publishing, 2014), 167, ProQuest Ebook Central.
[3] Anthony R. Petterson, Haggai, Zechariah and Malachi (InterVarsity Press, 2015), 91,ProQuest Ebook Central.
[4] Barry Webb, The Message of Zechariah: Your Kingdom Come, The Bible Speaks Today (Nottingham, U.K.: Inter-Varsity Press, 2003), 20.
[5] Petterson, Haggai, Zechariah, 91.
[6] Smith, Micah-Malachi, 170.
[7] Klein, Zechariah, 22.
[8] John W. Rogerson, “Zechariah,” in Eerdmans Commentary on the Bible (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2003), 721.
[9] Paul L. Redditt, Zechariah 9-14: English first edition, International Exegetical Commentary on the Old Testament (Stuttgart, DE: Kohlhammer Verlag, 2012), 13, ProQuest Ebook Central.
[10] Petterson, Haggai, Zechariah, 95.
[11] Smith, Micah-Malachi, 173.
[12] Petterson, Haggai, Zechariah, 99.
[13] Ibid., 100.
[14] Klein, Zechariah, 73.
[15] Webb, The Message, 47.
[16] Klein, Zechariah, 73.
[17] Mark J. Boda, The Book of Zechariah, New International Commentary on the Old Testament (Chicago, IL: William B. Eerdmans Publishing Company, 2016), 46, ProQuest Ebook Central.
[18] Klein, Zechariah, 77.
[19] Ibid., 73.
[20] Petterson, Haggai, Zechariah, 101.
[21] Ibid., 91-92.
[22] Webb, The Message, 155.
[23] Klein, Zechariah, 349.
[24] Petterson, Haggai, Zechariah, 217.
[25] Boda, The Book of Zechariah, 531-532.
[26] Klein, Zechariah, 350.
[27] D. Brent Sandy, “Zechariah,” in Holman Illustrated Bible Commentary (Brentwood, TN: Broadman & Holman, 2015), 990.
[28] Klein, Zechariah, 354.
[29] Klein, Zechariah, 355.
[30] Ibid., 357.
[31] Smith, Micah-Malachi, 276.
[32] Webb, The Message, 159.
[33] Ibid., 159.
[34] Ibid., 160.
[35] Klein, Zechariah, 364.
[36] Klein, Zechariah, 365.
[37] Robert B. Chisholm Jr., Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets (Grand Rapids, MI: Baker Academic, 2002), 474.
[38] Micah Fries, Stephen Rummage, and Robby Gallaty, Exalting Jesus in Zephaniah, Haggai, Zechariah, and Malachi, Christ-Centered Exposition Commentary (Nashville, TN: Holman Reference, 2015), 179.
[39] Fries, Rummage, and Gallaty, Exalting Jesus, 179.
[40] Klein, Zechariah, 368.
[41] Ibid., 376.
[42] Klein, Zechariah, 377.
[43] Ibid., 379.
[44] Rogerson, “Zechariah,” 728.
[45] Klein, Zechariah, 387.
[46] Webb, The Message, 168.
[47] Klein, Zechariah, 392.
[48] Klein, Zechariah, 396.
[49] Ibid., 399.
[50] Ibid., 400.
[51] Klein, Zechariah, 403.
[52] Ibid., 412.
[53] Klein, Zechariah, 414.
[54] Boda, The Book of Zechariah, 590.
[55] Ibid., 591.
[56] Petterson, Haggai, Zechariah, 295.
[57] Ibid., 296.
[58] Smith, Micah-Malachi, 293.
[59] Boda, The Book of Zechariah, 598.
[60] Klein, Zechariah, 428.