Tag Archives: Remnant

Zechariah 14:1-21 – Is it about the earthly Jerusalem or New Jerusalem

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This study is a continuation from Zechariah 12: 1-14 Is it Yahweh who is pierced? and Zechariah 13:1-9 Who is the shepherd who is struck?. Let’s look at Zechariah 14.

Behold, a day is coming for the Lord when the spoil taken from you will be divided among you (Zechariah 14:1 NASB 1995). 

Behold. “Behold” marks calls attention to a newsworthy or unexpected entity.

A day is coming for the Lord. “A day of the Lord” is not necessarily the end of the world, but it can be a reference to Yahweh’s judgement in history such as Babylon’s fall (Isaiah 13:6) or Edom’s fall (Obadiah 1:15), which is said to have occurred in a time called “the day of the Lord”.

When the spoil taken from you will be divided among you. The immediate context suggests that it is Jerusalem who will be plundered, and it is her spoils that would be divided among or in the midst of her.

For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city (Zechariah 14:2)

For I will gather all the nations against Jerusalem to battle. Yahweh is depicted as an army general who musters his troops (all the nations) against his enemy (Jerusalem). When Israel rebelled against their King throughout their history, Yahweh turned against them as an enemy, often handing them over to other nations, to discipline them for their disobedience. Some have suggested that this is referring to an event at the second coming. However, there is evidence from the immediate context to see this as pointing to the AD 70 judgment upon Jerusalem. “All the nations” is prophetic hyperbole. The war was conducted by an empire of “nations”, specifically, the Roman imperial forces together with the various client kings who engaged in the Jewish War AD 67–70. Not only the Romans but the lands of Syria, Asia Minor, Palestine, Gaul, Egypt, Britain, and others, and Client kings, such as Antiochus, Agrippa, Sohemus, Malchus, and Alexander, provided auxiliary forces for Rome during the Jewish War.2  

The city will be captured, the houses plundered, the women ravished and half of the city exiled. These images of the destruction of Jerusalem are also drawn from what happened in 586 B.C when the Babylonian army ‘captured’ (lākad) Jerusalem (e.g. Jer. 32:3, 24, 28), ‘plundered’ (šāsas) it (Ps. 89:41; Jer. 30:16) and took ‘into the exile’ (baggôlâ) half of the city (2 Kgs 24:15–16).  The rape of women is a common feature of warfare and depicts its horror (Isa. 13:16). D. A. Carson observes that never was “so high a percentage of a great city so thoroughly and painfully exterminated and enslaved as during the Fall of Jerusalem.”2 Josephus writes, “Whereas the war which the Jews made with the Romans hath been the greatest of all those, not only that have been in our times, but, in a manner, of those that ever were heard of; both of those wherein cities have fought against cities, or nations against nations..”4.

But the rest of the people will not be cut off from the city. This suggests that there will be a remnant that survives this destruction that comes upon the city. In the previous chapter, it was mentioned, “That two parts in it will be cut off and perish; But the third will be left in it” (Zechariah 13:8). The “third” appears to be “the rest of the people” who escape the besieged city, and are refined in the process (this is implied by the context). They will become the citizens of the “Jerusalem above” (Galatians 4:26), as that “hour” has come where the people will worship God “neither on this mountain nor in Jerusalem . . . but . . . in spirit and truth” (John 4:21–23), as judgement has come upon earthly Jerusalem (Luke 19:41-44). Will God protect His remnant?

Then the Lord will go forth and fight against those nations, as when He fights on a day of battle (Zechariah 14:3)

In Zechariah 14:3–5, the focus shifts. Yahweh is now depicted as a warrior who fights (battles) against his enemy (those nations) who opposes His people (the remnant that survived the destruction of Jerusalem).The language of “The Lord will go forth and fight” is similar to that in Joshua 10:14, 42 and 23:3, where the Lord “fought for Israel.” In Joshua, these references indicated his providential favor in Israel’s victory and deliverance, not his corporeal presence.How would God fight for His remnant during the siege? That appears to be answered in the next verse.

[As for how the Lord fights for His people, we must remember, not only did Yahweh (Ancient of days) judge the Roman Empire (Daniel 7:21-22) who persecuted His people, but it eventually fell in AD 476. Moreover, Messiah’s people went forth like a white horse to conquer and spread throughout the Roman Empire and beyond after the destruction of Jerusalem, overcoming many enemies of the gospel].

In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. (Zechariah 14:4)

In that day. “In that day” appears to be still referring to the time around the destruction of Jerusalem.

His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east. Ezekiel shows when God gave up Jerusalem to Babylon in 586 BC, He “stood over the mountain [of Olives]” (Ezekiel 11:23); signifying Yahweh abandoned the city to its enemies. This is in contrast to Him staying inside the city as its protector. As God gave up Jerusalem to Babylonians, Zechariah appears to show that God is giving up the rebuilt Jerusalem to Romans in 70 AD. While “His feet” appears to be a reference to Yahweh (the Father), Messiah Jesus also fulfilled these words, when He officially abandoned Jerusalem, and warned about the temple to coming judgment (Matthew 23:37–38), and thereafter, when He went up to the Mount of Olives (Matthew 24:3). Prophecy also mentions God’s feet when His and Israel’s enemies are thwarted and are given success against all odds (Ps 18:9; Isa 60:13; Nah 1:3; Hab 3:5). Some say when Jesus comes again (second coming), He will set his foot on the Mount of Olives. That may or may not be true, but the above verses do not appear to be talking about the second coming of the Messiah but the destruction of Jerusalem.

So that half of the mountain will move toward the north and the other half toward the south. The idea of the mountain moving towards the east and toward the west is to indicate formation of a “very great valley” through it, so that people can escape.Moving “mountains” are proverbial expressions to indicate that obstacles and difficulties shall be removed. Such language is common throughout the Old Testament and especially in Zechariah. ‘What are you, you great mountain? Before Zerubbabel you will become a plain” (Zechariah 4:7). What mountain was literally removed during Zerubbabel’s time? Micah speaks of “Mountains melting”, “Valley’s splitting” (Micah 1:4) for events that transpired before the first coming of the Messiah. Isaiah speaks of “every mountain and hill be made low” (Isaiah 40:4) in view of the first coming Messiah. God removed obstacles represented by mountains so that His people (the remnant or the third) would flee to the east. This is historically what happened. He provided a way of escape.

Dispensationalists and other commentators suggest that these verses must be taken literally. However,  Zechariah’s prophetic utterances do not demand that every single expression be taken literally, unless the context demands it. In addition to the above proverbial expressions, notice that: Jerusalem is identified as a “cup” (Zechariah 12:2), and a “stone” (Zechariah 12:3). People are identified as a “firepot” (Zechariah 12:6). A “fountain” is opened in Jerusalem (Zechariah 13:1). A “sword” is referenced to strike the shepherd (Zechariah 13:7), yet we know Jesus was not killed with a sword.  

You will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all the holy ones with Him! (Zechariah 14:5)

You will flee by the valley of My mountains, for the valley of the mountains will reach to Azel. Because the mountains were moved, a valley has been created for the remnant to flee Jerusalem when God judges it. They ultimately flee to all points of the compass, taking the gospel with them (Zechariah 14:8-9). “It is a remarkable but historical fact that Cestius Gallus, the Roman general, for some unknown reason, retired when they first marched against the city, suspended the siege, ceased the attack and withdrew his armies for an interval of time after the Romans occupied the temple, thus giving every believing Jew the opportunity to obey the Lord’s instruction to flee the city. Josephus the eyewitness, himself an unbeliever, chronicles this fact, and admitted his inability to account for the cessation of the fighting at this time, after a siege had begun”.5 As for Azel, perhaps a place, that was most probably near to Jerusalem; and had its name from that circumstance.

You will flee just as you fled before the earthquake in the days of Uzziah king of Judah. The remnant would flee as people would do during a great earthquake, such as that which happened during King Uzziah’s reign over Judah (Amos 1:1).

Then the Lord, my God, will come, and all the holy ones with Him. Once the remnant have fled and gone to safety, then Yahweh “will come” in judgement upon Jerusalem with the holy angels. “Holy ones” could refer to angels (Matt. 25:31; 2 Thess. 1:7) or “spirits of the righteous” in heaven (Hebrews 12:23;1 Thess. 3:13, 4:16-17), however, the meaning here appears to be the coming of the Lord in angelic judgement akin to when He came in judgement against Egypt. “Behold, the LORD is riding on a swift cloud and is about to come to Egypt” (Isaiah 19:1). Just like when, “The Lord came from Sinai..and He came from the midst of ten thousand holy ones” (Deut 33:2; Galatians 3:19), an army of angels accompanied His coming in judgement. Hence, Jerusalem’s destruction by Rome is providential destruction by “his armies” (Matthew 22:7).

In that day there will be no light; the luminaries will dwindle. (Zechariah 14:6)

Isaiah used similar figures of speech to warn of the destruction of a nation such as Babylon. “Behold the day of the Lord cometh…stars of heaven…shall not give their light, the sun shall be darkened….the moon shall not cause her light to shine.” (Isaiah 13:10). Hence, dimming of light is associated with a destruction of a nation, specifically, destruction of Jerusalem which leads to darkness and woe upon Israel (Acts 2:20, 22; Mt 24:29).

For it will be a unique day which is known to the Lord, neither day nor night, but it will come about that at evening time there will be light (Zechariah 14:7)

These verses are difficult to translate as the Hebrew is obscure and hence the many variations in the translations. However, it may be a figurative description of the “day of the Lord”, that “unique day” of judgement, which was known only to Yahweh. That unique day may be said to resemble neither “day nor night”, because the lights of heaven, which regulate day and night, have lost their brightness (Zechariah 14:6). But when this day ends (at evening time), there will be light. Perhaps what is meant is that it is a day of darkness for Old Jerusalem. But when the evening comes, it is light for another, the New Jerusalem. Its lights going out for old Jerusalem (the old covenant). Its light dawning on another, the Jerusalem from above (the new covenant) (Hebrews 8:13).

And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter. (Zechariah 14:8)

And in that day living waters will flow out of Jerusalem. “In that day” could again point us to the days beginning with Messiah’s first coming, as these living waters only could have begun to flow because a “fountain” was opened for cleansing people from sin and impurity (Zechariah 13:1). “Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” (John 7:38). The Messiah who opened that fountain tells us that the “living waters” will flow from within His people, from “whoever believes”. While it is literally from earthly Jerusalem that salvation began to spread to all the nations and families of the earth. Since these “living waters” can flow from “whoever believes”, then these living waters are flowing from all believers, who have become the representatives of the new and better “heavenly Jerusalem’ ‘ (Galatians 4:26).

Half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter. Living waters will flow worldwide from the east (Dead Sea) and west (Mediterranean), uninterrupted (in summer and in winter) unlike natural streams which dry up in summertime in Israel. Hence, as Jerusalem collapses (Old Covenant) and Christianity (New Covenant) separates from her Jewish constraints, the waters of life begin flowing out freely into all the world. Ultimately, when heavenly Jerusalem descends from heaven in the “new earth”, John also sees living waters or “water of life” continuing to flow from the very throne of God (Revelation 21:5;22:1).

And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one. (Zechariah 14:9)

The Lord’s kingdom overflows Israel’s limited borders so that He becomes the King of all the earth. There is universal acknowledgement of the Lord as the one and only true God, which is the result of living waters doing its work in the hearts of the people. People will recognize His full sovereignty and there will never be rebellion against Him again (the fate of those who rebel against Him appears to be explained in Zechariah 14:12-16). The language of Zechariah 14:9 is similar to the Shema (Deut 6:4), the definitive statement of true religion. This verse appears to find its ultimate fulfillment in the “new earth”, after the first earth has passed away (Revelation 21:4).

All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin’s Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king’s wine presses (Zechariah 14:10)

The dimensions of the city are those of the eighth-century capital in its prime, with mention of the Benjamin (Jer. 20:2), First and Corner (Jeremiah 31:38) Gates, the Tower of Hananel (Jeremiah 31:38), and the royal winepresses (Jeremiah 39:4). Zechariah speaks of upheaval that fully refashions the land of Judea, flattening the summits of mountains. He uses language in which his original audience will understand. City boundaries paint a picture of Jerusalem as a city entirely safe from the threat of violence. Resting on flat land, on high ground gives military advantage, thus, Jerusalem will be fully secure, and no enemy will be able to invade it.

Moreover, as Jerusalem is elevated, it produces a picture similar to Psalm 48:2; Isaiah 2:2–4, Micah 4:1–3, depicting the elevation of God’s new Jerusalem, from which “living waters” have started to flow universally, to which all nations stream throughout the church age. “And it will come about in the last days That the mountain of the house of the LORD Will be established as the chief of the mountains. It will be raised above the hills, And the peoples will stream to it” (Micah 4:1). Ultimately, the change in landscape appears to point to new Jerusalem which descends into the “new earth” (Rev 21:2). 

People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security. (Zechariah 14:11)

Zechariah appears to be seeing a time when the first earth has passed away, and “there will no longer be any curse” (Rev 22:3) in the new Jerusalem. People “will dwell in security” in the new creation. In the period after the return from the Exile, many of those who returned preferred to live in the countryside and had to be forced to come to the capital (Neh. 7:4; 11:1–2). But there will be no problem about getting people to live in the capital when the king has returned to it.6

Now this will be the plague with which the Lord will strike all the peoples who have gone to war against Jerusalem; their flesh will rot while they stand on their feet, and their eyes will rot in their sockets, and their tongue will rot in their mouth. (Zechariah 14:12)

Now this will be the plague with which the Lord will strike all the peoples who have gone to war against Jerusalem. This verse appears to take us back to a time when people were not living in “security” (verse 11), a time before the “new earth”. “Living waters” attracted nations since Messiah’s first arrival; however, not all people thirsted for this water. Anyone who comes against His people (who belongs to heavenly Jerusalem), will be defeated, and the Lord will strike them with plagues or afflictions. “The plague” may also refer to the “plagues” mentioned in Revelation which are inflicted on the antichristian powers (Revelation 15:1-16:21) before Messiah’s second coming. The dragon appears to be the one who is behind these people, who went to “make war with the rest of her children” (Revelation 12:17), the remnant, the believers, that survived the destruction of Jerusalem in AD 70 (Zechariah 13:8;14:2).

Their flesh will rot while they stand on their feet, and their eyes will rot in their sockets, and their tongue will rot in their mouth. This sort of language is not unusual in the Old Testament (Leviticus 26:16; Deuteronomy 28:22; 2 Chronicles 21:15-19). If this is metaphorical, and since the next verse shows that some survive this plague, then, perhaps it may mean that tongues of God’s enemies will rot in the sense that their defiant speech will be silenced. Their united goal will become blurred to their vision, as if their eyes had rotted away. Their physical powers, which emboldened them to make the attack, will waste away. 

It will come about in that day that a great panic from the Lord will fall on them; and they will seize one another’s hand, and the hand of one will be lifted against the hand of another. (Zechariah 14:13)

And for those that do survive the plague, God will send confusion to them so that they end up attacking each other. Hence, the enemies of God’s people will be vanquished through plague (verse 12) or confusion (verse 13). Instances of the latter occur in Israelitish history. (Judges 7:22; 1 Samuel 14:20; 2 Chronicles 20:23).

Judah also will fight at Jerusalem; and the wealth of all the surrounding nations will be gathered, gold and silver and garments in great abundance.  (Zechariah 14:14)

If the enemies of God’s people are not vanquished, then they will be converted. Zechariah, using language that makes sense to his audience, portrays an image of Judeans outside of Jerusalem, meaning the nation at large uniting to defend “Jerusalem”, God’s holy city to them.  Of course, because of the finished work of the “pierced” Messiah, Judah, and Jerusalem have now taken “better” meanings. It represents the new “covenant” people, both Jew and Gentile. Old Jerusalem has given way to the better “Jerusalem from above”. It is these gentile nations who attack God’s people that also become part of the “commonwealth of Israel” (Ephesians 2:12) and “fellow citizens with the saints and are of God’s household” (Ephesians 2:19), and they bring their riches to God’s household, to be used in ministry.

So also like this plague will be the plague on the horse, the mule, the camel, the donkey and all the cattle that will be in those camps (Zechariah 14:15)

Not all enemies, but all their things (possessions) come under judgment should they come against God’s people. The case is illustrated by the example of Achan, whose oxen and sheep and asses were burned, along with himself and his children ( Joshua 7:24).

Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths (Zechariah 14:16)

Those who are converted from the nations that came against Yahweh will worship the King, continually.  It must be noted that ‘go up’ still thinks in terms of pilgrimage to Jerusalem. The language of the Old Covenant is being used to communicate to its original readers. But a “new and living way” (Hebrews 10:20) has been enacted by the Messiah for His people, for God is worshiped “neither on this mountain nor in Jerusalem . . . but . . . in spirit and truth” (John 4:21–23).  The Feast of Booths may have been singled out as it came at the end of the religious calendar and summed up all the worship of Israel (Lev. 23 and Deut. 16.). During this time the people lived in booths constructed out of branches to remind them of how they lived during the period in the Wilderness and how the Lord had guided them at that time (Lev. 23:42–43). The nations in coming to this feast were therefore making the acknowledgment: that it was the Lord who had guided them to where they were. 1 Cor 5:7-8 “Therefore let us celebrate the feasts..with sincerity and truth”. In the days of the Messiah, believers celebrate the feasts in a spiritual way (in sincerity and truth in our lives – all seven days), and since, the Old Covenant holy days are “shadows”, they are no longer obligatory in the New Covenant since reality has come in the person of the Messiah (Colossians 2:16-17).

And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them (Zechariah 14:17). 

Rain seems to be mentioned as one of the principal blessings of God, that by which the fruitfulness is produced. It therefore appropriately stands here to represent the whole class of providential favors. It  shall be withheld from those who demonstrate faithlessness to Him. See a similar threat, upon Israel, in Deuteronomy 11:16-17.

If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the Lord smites the nations who do not go up to celebrate the Feast of Booths. This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Booths (Zechariah 14:18-19)

Egypt may be singled out for mention, perhaps because it was the origin of the Hebrew exodus (of which the Feast of Tabernacles was to be a reminder, Lev. 23:43), and in the past it was a nation that ‘had suffered the most from the plagues at God’s hands. If people do not demonstrate true faith, it would suffer again, meaning no rain or blessing will fall on them, instead it will be affliction (plague) just like people in Egypt witnessed.

In that day there will be inscribed on the bells of the horses, “HOLY TO THE LORD.” And the cooking pots in the Lord’s house will be like the bowls before the altar (Zecheriah 14:20)

In that day there will be inscribed on the bells of the horses, “HOLY TO THE LORD.” “In that day”, again a reference to days beginning with the Messiah. It is said here that even mundane things like the bells of the horses or cooking pots have holiness as much as the high priest. Horses were unclean animals according to Levitical law, yet in the age that Messiah brings, there will be no such distinction. Every ordinary stuff will be holy. The New Covenant is not concerned with holy days (sabbath days) any more than it is concerned with holy places (see John 4:19-24) or unclean food (Mark 7:19; Rom. 14:1-5, 14, 20; 1 Cor. 8:8; 10:23-27; Col. 2:16, 17; 1 Tim. 4:3-5). To emphasize these questions is to distort the spirituality and ethical concerns of the New Testament (see Matt. 25:31-46; Gal. 5:6). However, the new covenant gives the liberty for believers to consider sacred “one day above another (like the Sabbath), and others to consider “every day alike” (no holy days) (Romans 14:5), for the sake of unity. However, in the new earth, everyone would be mature enough to acknowledge that every little thing is holy to the Lord, and no distinctions exist as it was in the Old Covenant, the age of shadows.  

Every cooking pot in Jerusalem and in Judah will be holy to the Lord of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the Lord of hosts in that day (Zechariah 14:21)

Every cooking pot in Jerusalem and in Judah will be holy to the Lord of hosts. The mundane things like cooking pots will be holy to the Lord. In the Old Testament, somethings were holy and other things were not. Seventh day was holy, other days were not. In the new order, we do not need to leave any thing that is not devoted to God. Not one day out of seven. All things are set apart for the Lord. Every day, every moment, every penny, every child belongs to God.

All who sacrifice will come and take of them and boil in them. “Sacrifice” has taken a superior meaning in the days of the “pierced” Messiah, for He fulfilled it. For those who are in Messiah, the only acceptable worship is to offer themselves completely to the Lord, as “living sacrifices” (Romans 12:1). Dispensationalists suggest that literal sacrifices will be reenacted (not for atonement but as a memorial), and the literal feast of Booths in some form will be celebrated, as they press for a literal interpretation of these verses during a temporary Millennial reign of Christ. To reinstate “shadows” of the Old Covenant, even in a diluted form, is to deny the work of the Messiah, who fulfilled all those shadows not just for gentiles, but for all the Jews. It is akin to going back to Judaism, and abandoning Christianity.

And there will no longer be a Canaanite in the house of the Lord of hosts in that day. The Hebrew word translated “Canaanite” refers to merchants and traders or to any unclean person, both of whom would defile the temple of God. When Jesus began His ministry and ended it, He found “religious merchants” using God’s house for personal gain (John 2:13–22; Matt. 1521 Zechariah 1421:12–13; Mark 11:15–17; Luke 19:45–46). The house of prayer for all nations had been turned into a den of thieves for the profit of the Jewish high priest and his family. But the kingdom that Messiah establishes will not be defiled by those who neither know the Lord nor love Him. Nothing “unclean” will enter there (Revelation 21:27). Hence, this verse would find its ultimate fulfillment in the new earth. 

See also:

  • Our chapter-by-chapter, verse-by-verse, commentaries on the book of Daniel, Revelation.

Adapted & Referenced

 1. https://enduringword.com/bible-commentary/zechariah-14/

2. https://postmillennialworldview.com/2021/05/11/zechariah-14-in-postmillennialism-2/

3. https://www.thegospelcoalition.org/commentary/zechariah/

4. https://lexundria.com/j_bj/1.1-1.30/wst

5. https://brackenhurstbaptist.co.za/the-beginning-of-the-end/

6. https://cbtseminary.org/an-amillennial-interpretation-of-zechariah-14-5-of-8/

7. https://truthaccordingtoscripture.com/commentaries/lcc/zechariah-14.php#.Y7-U1HbMKUk

8. https://amillennial.org/zechariah-14-commentary-amillennial/

Zechariah 13:1-9 Who is the shepherd who is struck?

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Continuing on from our study of Zechariah 12:1-14 Is it Yahweh who is pierced. Here’s a study of chapter 13.

“In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity” (Zechariah 13:1 NASB 1995)

In that day. The phrase ‘that day’ connects this verse with Zechariah 12:3, which we identified as the days of Messiah. Specifically, “that day” refers to the time when the Messiah came as a servant to be pierced or crucified.   

A fountain will be opened for the house of David and for the inhabitants of Jerusalem. The piercing of the Messiah (Zechariah 12:10) appears to have served as the reason for this spiritual “fountain” to be opened up for washing people’s sin and impurity. Hence, the scene at the end of Zechariah 12 of the whole community’s mourning (in repentance) for the “pierced” one shifts in Zechariah 13:1 to one of hope. A ‘fountain’ or ‘spring’ suggests an abundant supply of water (Ps. 36:9; Jer. 2:13), and the language indicates that this fountain will remain continuously open.

For sin and for impurity. “Sin” (ḥaṭṭā’t) is a more general term for human behavior that breaks God’s will (Deut. 9:18). “Impurity” (niddah) is a state that often results from amoral causes (e.g. childbirth or bodily emissions). Both unintentional sin and major impurity required ‘atonement’ through sacrifice, in the Old Covenant. Though there is no direct reference to sacrifice in this verse, the piercing of the Messiah (Zechariah 12:10) serves as the sacrifice for washing sin and impurity of people. Washing occurs as a literary figure of repentance and purification elsewhere in the prophets (Isa. 1:16; Jer. 2:22; Ezek. 16:9). This fits with the images of repentance in Zechariah 12:10–14, and the cleansing water of the new covenant in Ezekiel 36:25.1 Zechariah 13:1 affirms God’s desire to cleanse repentant people. The New Testament clarifies that through Jesus, ‘rivers of living water’ flow to believers (John 7:38).

“It will come about in that day,” declares the Lord of hosts, “that I will cut off the names of the idols from the land, and they will no longer be remembered; and I will also remove the prophets and the unclean spirit from the land. (Zechariah 13:2)

That I will cut off the names of the idols from the land, and they will no longer be remembered. Idolatry is associated with “impurity” (niddah) (Ezek. 36:17), which resulted in the dispersion of the Jews into exile (Ezekiel 36:16-21). As the previous verse shows, the “fountain” has been opened to cleanse people from such “impurity” (Zechariah 13:1). How would God cleanse people from such impurity? God will “cut off the names of the idols” from among people. The “name” is representative of the idol itself, which will be destroyed. The verb karat, to cut off or banish, is usually the punishment of the idolater, but the implication here appears to be people will banish the idols they serve with the transformation that comes to the community from looking up to the “pierced” one in repentance (Zechariah 12:10). The promise that these idols will “be remembered no more”, describes affection of the true worshiper. To remember is to serve a god, while to forget is to abandon it (Deut. 8:18–20). While it is true that modern Jewish and Gentile believers of Messiah are not often tempted to worship divine images, at the heart of idolatry is the pursuit of one’s agenda apart from reliance on and submission to God (Eph. 5:3–5). God promises to purify people from such idolatry following Messiah’s sacrifice.

And I will also remove the prophets and the unclean spirit from the land. Not only idols, but also their religious attendants, and promoters, the prophets, will be removed from the land. These false prophets are the focus of the final verses in Zechariah 13:3–6. Whereas God’s Spirit is associated explicitly with true prophecy (Zechariah 7:12), false prophecy is associated with ‘the unclean spirit’.

And if anyone still prophesies, then his father and mother who gave birth to him will say to him, ‘You shall not live, for you have spoken falsely in the name of the Lord’; and his father and mother who gave birth to him will pierce him through when he prophesies. (Zechariah 13:3)

The people will be so transformed by God that parents will enact the judgment against their own child. In Deuteronomy 13, there was to be no toleration of false prophecy connected with idolatry, as the people are commanded to put the person to death (Deuteronomy 13:5). In Numbers 25:8, an Israelite man and Midianite women, participating in idolatrous behavior through sexual intercourse, were “pierced” by Phinehas, grandson of Aaron the high priest. People “pierced” God, abandoning him through their idolatry, so now they will cleanse the land of idolatry by piercing their prophets. Zechariah speaks the above words using Old Covenant imagery and law in practice. Under the New Covenant, the idea is that God’s people will not tolerate false prophets, even the family of a false prophet would condemn the false prophet.

Also it will come about in that day that the prophets will each be ashamed of his vision when he prophesies, and they will not put on a hairy robe in order to deceive (Zechariah 13:4)

Those who had been false messengers of God would be ashamed of their message. They will put away the clothing of the prophets (a hairy robe) and earn an honest living, instead of deceiving people.

But he will say, ‘I am not a prophet; I am a tiller of the ground, for a man sold me as a slave in my youth.’ (Zechariah 13:5)

Those who posed as prophets will so fear exposure that they will deny ever having made such a claim. So eager would the false prophet be to hide his false pretense, that he would be willing to say, that he has been employed in farm work, and was sold as a slave from his youth.

And one will say to him, ‘What are these wounds between your arms?’ Then he will say, ‘Those with which I was wounded in the house of my friends.’ (Zechariah 13:5-6)

Without the hairy robe to cover his body, the false prophet will expose his “wounds”, though they try to conceal the truth, and pretend that they were wounds he had privately in his father’s family. Many conclude that this refers to wounds connected with illicit religious rites. The cutting of the body is linked to idolatrous practices connected with Baal religion (1 Kings 18:28) and the cult of the dead (Lev. 19:28). Some have argued that the ‘wounds between your hands’ are a reference to the suffering Messiah, however, the wounds their body bore appear to be because of false prophetic activity.  

The removal of idolatry and false prophecy portrayed in Zechariah 13:2–6 is a key concern for the people of God in view of Jesus’ death. Worshipping idols is one of the characteristics of ‘pagan’ living (1 Peter 4:3) and is associated with the acts of the ‘flesh’ (Gal. 5:20; Eph. 5:6; Col. 3:5). While the judgment by the Old Covenant law on false prophets in the community is no longer directly applicable (i.e. their being put to death), Christians are to be intolerant of false teaching (2 Tim. 3:5; Rev. 2:20). In Revelation, the ‘false prophet’ does the work of the antichrist (16:13; 19:20; cf. 1 John 4:3; 2 John 1:7). The ‘false prophet’ is ultimately destroyed at Messiah’s second coming.

“Awake, O sword, against My Shepherd, And against the man, My Associate,” Declares the Lord of hosts. “Strike the Shepherd that the sheep may be scattered; And I will turn My hand against the little ones (Zechariah 13:7)

“Awake, O sword. ‘Awake, O sword’ appears to begin a new oracle (given the vocative noun and imperfect verb with which it begins) but is still thematically connected to what preceded.The sword is a regular metaphor in prophetic literature, an image of death and judgment (Isa. 34:5–6; Ezek. 5:1).

Against My Shepherd, And against the man, My Associate,” Declares the Lord of hosts. This verse contains the final ‘shepherd’ reference in Zechariah and brings together the various strands concerning leadership (shepherds) that have been woven through the book of Zechariah to this point. Zechariah 10:3 expresses God’s anger against shepherds. Zechariah 10:17 envisions serious injury against the shepherd, and here (Zechariah 13:7), it advocates striking a fatal blow against the shepherd.

The sword is instructed to “strike” the Shepherd, who is called “my shepherd” and “My Associate”. Both phrases use the possessive pronoun “my,” emphasizing the close association between the Lord and this shepherd who is struck by the sword. The ancient Hebrew word for My Associate is used in Leviticus 6:2 and 18:20 to mean a “near neighbor.” My Associate describes someone who is more than a friend of the LORD; someone who “dwells side by side with the LORD, His equal.”3 While “my shepherd” could be used of God’s shepherds in general, “My associate” seems to render the reference definite, meaning a specific shepherd may be meant.  As for the image of the sword, because it is connected with God’s judgment, this Shepherd is apparently someone who is struck as a result of some offense. However, if there is such a close relationship between the shepherd and Yahweh, and Yahweh commands his death – then could it be that the shepherd suffers not for his own sins, but for the sins of others? Could it be that this shepherd is not a wayward shepherd?

If this verse is approached in isolation, it is not clear who the shepherd might be. It may appear that this is talking about Israel’s wayward leadership (given previous references to God’s anger against Shepherds, and reference to false prophets in Zechariah 13:2-6). Some have identified this Shepherd with the Zadokite priesthood because of the connection to idolatry in Zechariah 10:1–3. However, if this verse is read as an integral part of the book of Zechariah, then the referent should be found in what has gone before. Given the expectation of a future Davidic king to this point in Zechariah, including “My Servant the Branch” in Zechariah 3:8;6:12, the coming “king” of Zechariah 9:9, the “Cornerstone” of Zechariah 10:4 and the one who is “pierced” in Zechariah 12:10, it is entirely fitting to identify the “My Associate” as this future king and Messiah.

Several apocalyptic midrashim dating from the early to late first millennium AD cite Zechariah 13:9 in connection with the death of Messiah ben Joseph. This is not the victorious Messiah ben David, as per Jewish tradition, but the second Messiah figure who dies in a battle against Gog and Magog. When and how this second Messiah figure developed within Judaism is unclear. At the least, this shows that ancient Jewish scholars understood the concept of a future Messiah king who suffers and dies, and hence applying Zechariah 13:9 to Messiah is not a case of Christian eisegesis.

The New Testament uses Zechariah 13:7 to interpret the death of Christ and its effect on the disciples (Matt. 26:31; Mark 14:27; cf. John 16:32). A difficulty can arise if the “shepherd” in Zechariah 13:7 is a reference to wayward leadership, which would be like placing Jesus into the role of inappropriate leadership that led Israel astray. However, this does not cause difficulty for Christian interpreters as the New Testament presents Jesus assuming the role of the covenant leader of the community, leading as a good shepherd (John 10:11) before taking on himself their sins and redeeming the community and its leadership. He is the good shepherd of Zechariah 11:4–16, rejected by his people in favor of a bad shepherd, taking the punishment of the bad shepherd in order to achieve the transformation expected throughout chapters 9–14 of Zechariah – which is the creation of a restored, united, and victorious “true Israel” as the center of God’s rule over the cosmos.

“Strike the Shepherd that the sheep may be scattered; And I will turn My hand against the little ones. Because of the loss of the shepherd, the flock will be scattered. This scattering leaves the “little ones” (Jer. 49:20; 50:45) open to discipline. The discipline comes from God, who turns his hand against them, a phrase used elsewhere to refer to his judgment (Ps. 81:14; Isa. 1:25; Ezek. 38:12; Amos 1:8). This indicates that God will discipline the flock (“little ones”) in order to purify them, which is described in Zechariah 13:8–9.

Jesus quoted the above phrase from Zechariah 13:7 in Matthew 26:31 as a reference to the scattering of His disciples during His arrest and suffering. The timing of the quote is also significant as it comes just after the Last Supper, where Jesus explains that his death will be for the forgiveness of sins and the establishment of the new covenant (Matt. 26:28; Mark 14:24; Luke 22:20). Jesus’ designation of his followers as ‘little ones’ (Matt. 10:42; 18:6, 10, 14; Mark 9:42) also appears to be against the backdrop of Zechariah 13:7.

“It will come about in all the land,” Declares the Lord, “That two parts in it will be cut off and perish; But the third will be left in it. (Zechariah 13:8)

The majority of the flock will be eliminated from the outset as two-thirds “will be struck down and perish.” The third survives but then undergoes further discipline. In context, ‘the land’ (hā’āreṣ) is best conceived as the region in which God’s people dwell (specifically the land of Israel), rather than the whole earth (Zechariah 12:12).

“And I will bring the third part through the fire, refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The Lord is my God.’” (Zechariah 13:9)

This verse reveals the result of the refining process in verse 8. The smiting of the Shepherd scattered the sheep, but the good Shepherd would turn his hand graciously to the lowly and insignificant (“the little ones”) to refine and gather them as the remnant. That the Lord calls them “my people” and the people identify the Lord as “my God” is covenant language expressing a reconciled relationship. Jeremiah 31:33 uses this language to speak of the ‘new covenant’ and it is natural to associate Zechariah’s hope with this. Dispensationalists believe these verses refer to a future 7-year tribulation. However, the context of the previous verses and language of a “new covenant” (Hebrews 8:13) suggests that we may be looking at the early days following Jesus’ resurrection, and the events surrounding the destruction of Jerusalem in AD70. We cannot be certain unless we review Zechariah 14 to see if the biblical language leads us to such an immediate fulfillment.  

See also:

  • Our chapter-by-chapter, verse-by-verse, commentaries on the book of Daniel, Revelation.

Referenced and adapted

1.    Petterson, A (2015). Haggai, Zechariah & Malachi (Apollos Old Testament Commentary)

2.    Boda, M (2004). The Haggai, Zechariah NIV Application Commentary

3.    David Guzik. https://enduringword.com/bible-commentary/zechariah-13/

Micah 5:1-15 – Will the Messiah come from Bethlehem?

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Micah prophesied during the reigns of the Judean kings Jotham (750–735 B.C.), Ahaz (735–715), and Hezekiah (715–687). Like his contemporary Isaiah, Micah prophesied about the Assyrian destruction of the Northern Kingdom and the later defeat of the Southern Kingdom by the Babylonians. Though the theme of judgment is prominent in each of Micah’s messages, the prophet also stressed restoration. He was confident that someday the Lord would restore the people of Israel to a place of prominence in the world under the Messiah. This is a verse-by-verse study of Micah 5:1-15 to see what Micah says about the coming Messiah.

“Now muster yourselves in troops, daughter of troops; They have laid siege against us; With a rod they will strike the judge of Israel on the cheek (Micah 5:1 NASB 1995)

Now muster yourselves in troops, Daughter of troops. Things will be so bad within the city of Judah that the people will have to muster themselves as a band of defenders. These words appear to be Micah’s encouragement to the people to resist the siege, an effort which proved to be unsuccessful. Jerusalem may be referred by the term “daughter of troops” because wherever the prophet looks he sees people and troops with anxious faces crowding together in terror.

They have laid siege against us. This may be the Assyrian siege of Jerusalem in 701 BC, as Micah includes himself in the siege, however, Sennacherib (the Assyrian King) didn’t have Hezekiah in his power like this. Alternatively, this siege may refer to Jehoiachin’s capitulation to Nebuchadnezzar and Babylon in 597 BC (2 Kings 24:10–12) or Zedekiah’s downfall in the siege of 587 BC (2 Kings 25:1–7).1 The prophet identifies himself, perhaps because he is of the people who were to be attacked, destroyed, and dispersed. 

With a rod they will strike the judge of Israel on the cheek. The “judge of Israel” spoken of here is its leader.  Striking upon the cheek is a gross insult (Job 16:10; 1 Kings 22:24). The complaint of the prophet is that the enemies have been and still are insulting the representative of Jehovah ruling in Jerusalem. What is subtly being hinted in this verse is that Israel would continue to suffer terribly at the hands of their foes until the coming of Messiah.

But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, From you One will come forth for Me to be ruler in Israel (Micah 5:2)

But as for you, Bethlehem Ephrathah. Here, Micah shifts his focus from weak kings to the victorious Messiah. Ephrathah refers to Bethlehem, which is in the land of Judah. The reason for including the name Ephrathah was to ensure this Bethlehem was not the Bethlehem of Zebulon (Joshua 19:15), but the Bethlehem of Judah, also known as Ephrath or Ephrathah. People of Bethlehem were known as “Ephrahthites” (Ruth 1:1-2; 1 Samuel 17:12).

Too little to be among the clans of Judah. Bethlehem is little in size, as compared to other areas in Judah, but by no means the least in significance, since the Messiah was born there.  From the clans come the rulers, so this ruler would not come from the glorious, metropolitan city of Jerusalem, but from a tiny town, one of the smallest towns in Judah. God chooses the small and lowly for his saving acts “so that no one may boast before him” (1 Cor 1:27–30). 

From you One will come forth for Me to be ruler in Israel. Out of an insignificant and backwater town, there is One coming who would be a mashal, or ruler, in Israel, who will come on Yahweh’s behalf.

His times of coming forth are from long ago, From the days of eternity (Micah 5:3)

His times of coming forth are. His times of coming forth could indicate His origins, or that the Messiah made multiple appearances since ancient times, indicating He pre-existed. This fits well with the appearances of the Angel of the Lord (Exodus 23:20-23) in the Old Testament, who speaks as Almighty God himself. Some Jewish authors such as Rabbi Bachya Ben Asher, and Rashi saw something divine about this Angel of the Lord.2

From long ago. This ruler comes from “qedem” meaning “of old” or from “ancient times”. Qedem is used of God Himself elsewhere in the Old Testament (Deuteronomy 33:27; Habakkuk 1:12). It is also used elsewhere in Micah to refer back to God’s promises to the patriarchs, which He made ‘from days of qedem’ (Micah 7: 20).

From the days of eternity. From “yemei ha Olam,” meaning “from everlasting” or “ancient times”.Since, Messiah reprises the career of David, “who was the son of an Ephrathite named Jesse, who was from Bethlehem in Judah” (1 Sam 17:12). This may refer to the fact that “his origin is from long ago, from ancient times”, referring to the time of David.

However, the Hebrew words for “from long ago, from the days of eternity” are the strongest Hebrew words ever used for eternity past.4 They are used of God in Psalm 90:2. Hence, “olam” could be translated as eternal (Micah 2:9, 4:5,7); it also may be used in a non-eternal sense (see also Micah 7:14), but the context would determine the meaning.

Influential medieval Jewish scholar, Rashi, interprets Micah 5:2 as a clear Messianic prophecy; and he interprets the end of the verse as pointing to the preexistence of the Messiah (or, at the least, of his name) rather than as pointing only to Bethlehem as the ancient city of David (which is made clear at the beginning of the verse).3

Christians understand Micah 5:2 to be a prophecy about the Messiah. Consistent with the expectations of the Messiah, the New Testament shows Jesus was born in Bethlehem (Micah 5:2) and was a Son of David (2 Samuel 7).  Alfred Edersheim (A.D. 1825-1889) was a Jew who believed in Jesus Christ and became a follower of Him. He was educated at a Hebrew school and the University of Vienna. He wrote a book named “The Life and Times of Jesus the Messiah.” In it he wrote,

“As shown by the rendering of the [Aramaic translation of the Hebrew Bible, called ] Targum Jonathan, [that was made in the 2nd or 3rd centuries C.E.], the prediction in Micah 5:2 was at the time universally understood as pointing to Bethlehem, as the birthplace of the Messiah. That such was the general expectation, appears from the Talmud, where, in an imaginary conversation between an Arab and a Jew, Bethlehem is authoritatively named as Messiah’s birthplace….”6.

Therefore He will give them up until the time when she who is in labor has given birth. Then the remainder of His kinsmen will return to the sons of Israel (Micah 5:3)

Therefore He will give them up. Nevertheless, God would give up his people [the Jews] into the hands of their enemies while a promise of a Messiah still stands.

Until the time when she who is in labor has given birth. Micah already referred to Judah metaphorically as a woman in childbirth when he said: “That agony has gripped you like a woman in childbirth” (Micah 4:9). Therefore, “she who is in labor” appears to be a reference to Judah’s suffering, and “Has given birth” may be a reference to “relief” that would eventually come from Israel giving birth to the Messiah, who would gather back His people, which at the time of the Messiah refers to the people who have placed their faith in the Messiah.

Then the remainder of His kinsmen will return to the sons of Israel. If this is literal, it would mean that remainder of the tribes of Israel (upon their conversion), will join themselves together with the believing children of Israel at a future time or if this is spiritual, it must refer to Messiah’s brothers and sisters, whom Jesus defined as those who do his will (Mark 3:35), which includes the “remnant” of the believing Jews and Gentiles.

And He will arise and shepherd His flock in the strength of the Lord, In the majesty of the name of the Lord His God. And they will remain, Because at that time He will be great To the ends of the earth (Micah 5:4)

And He will arise and shepherd His flock in the strength of the Lord. After inaugurating His kingdom, the Messiah “will shepherd his flock”.

In the majesty of the name of the Lord His God. Messiah will be possessing the majesty of all Jehovah’s revealed attributes.

And they will remain, because at that time He will be great to the ends of the earth.  After inaugurating his kingdom, Messiah greatness will extend to the ends of the earth even as it does today.

This One will be our peace. When the Assyrian invades our land, When he tramples on our citadels, Then we will raise against him Seven shepherds and eight leaders of people (Micah 5:5)

This One will be our peace. It isn’t just that the Ruler from Bethlehem brings peace; He is peace. In Isaiah 9:6, one of the titles of the coming Messiah is Prince of Peace. People who are experiencing great travail, but who will ultimately be redeemed from their suffering will abide in eternal peace, because the Messiah’s kingdom will more than supplant those of enemy nations like Assyria. This promise of eternal peace is yet future, waiting to be fulfilled upon the return of the Prince of Peace.

When the Assyrian invades our land, when he tramples on our citadels. At the time Micah delivers this prophesy, the Assyrians, the only enemy he ever knew, were besieging Jerusalem. And so, he represents Messiah’s enemies as the Assyrians, which appears to be a representation of all enemies of the Messiah and His people. 1

Then we will raise against him seven shepherds and eight leaders of people. Micah identifies the restored remnant (people of faith) as having “seven”, the perfect number, and “eight” is added to indicate that there will be more than enough leaders to overcome oppression when enemies come against God’s people.

They will shepherd the land of Assyria with the sword, the land of Nimrod at its entrances; And He will rescue us from the Assyrian when he invades our land, and when he tramples our territory. (Micah 5:6)

They will shepherd the land of Assyria with the sword, the land of Nimrod at its entrances. These leaders shall not only defend their own land against the enemy, but shall carry the fight of faith into the hostile territory, conquer it, and overcome with rigour. Nimrod probably is a synonym for Assyria. True religion has always a war to wage with error and worldliness, but shall conquer in the power of Christ.  Since the time of the Messiah, the enemy is the world, flesh, and Devil (who may act through people and nations); the Shepherd is Jesus Christ; his leaders are the Spirit endowed believers (1 Pet 5:1–5); their sword is the Word of God (Eph 4:7–12).

And He will rescue us from the Assyrian when he invades our land, and when he tramples our territory. People of God have to undergo much tribulation and many struggles, but Messiah shall save them. 

 

Then the remnant of Jacob Will be among many peoples Like dew from the Lord, Like showers on vegetation That do not wait for man, Or delay for mankind. (Micah 5:7)

As the remnant of Jacob (people of faith) becomes a strong nation, it will become, on the one hand, like “dew” and “showers,” meaning, they will be signs of God’s blessing to others. The falling rain and dew is neither helped nor hindered by man, for the processes of nature go on while man slumbers; in the same way the vitalizing influences will proceed from the faithful to everyone on their path.

The remnant of Jacob Will be among the nations, Among many peoples Like a lion among the animals of the forest, Like a young lion among flocks of sheep, which, if he passes through, Tramples and tears, And there is no one who can rescue. (Micah 5:8)

The transformed remnant will also become like a fearsome “lion among animals of the forest, like a young lion among flocks of sheep, which tramples and tears”. Nothing or no one can resist successfully the power of the remnant (people of faith).

Your hand will be lifted up against your adversaries (Micah 5:9)

All the enemies of the Messiah will not succeed.

 “And it will be on that day,” declares the Lord, “That I will eliminate your horses from among you, And destroy your chariots.  I will also eliminate the cities of your land, And tear down all your fortifications. 12 I will eliminate sorceries from your hand,  And you will have no fortune-tellers. 13 I will eliminate your carved images And your memorial stones from among you, So that you will no longer bow down To the work of your hands. 14 I will uproot your Asherim from among you, And destroy your cities.15 And I will execute vengeance in anger and wrath On the nations which have not obeyed.” (Micah 5:10-15)

Messiah will protect His people from enemies within: He “will destroy all their false confidences: war horses, strongholds, witchcraft (Isa 2:6–8), and idols (5:10–14). These idols included both sacred stones—phallic symbols of a male god—and Asherah poles—fertility symbols of the female goddess. These represent any thing that man desires more than Christ.On the other hand, he will protect it from enemies without by “taking vengeance in anger and wrath against the nations that have not obeyed Him.”

 

See also:

Referenced

1. https://www.thegospelcoalition.org/commentary/micah/

2. https://www.oneforisrael.org/bible-teachings/who-is-the-mysterious-angel-of-the-lord/

3. https://www.toughquestionsanswered.org/2016/04/18/does-micah-52-indicate-that-the-messiah-is-divine/

4. https://www.preceptaustin.org/micah_5_commentary

5. https://truthaccordingtoscripture.com/commentaries/whe/micah-5.php#.Y5v7fnbMKUk

6. https://www.neverthirsty.org/bible-studies/christmas-accounts/jewish-rabbis-believed-micah-52-is-about-the-messiah/

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