Commentary - Zechariah 12:1-9

Bird's-eye view

We come now to the second of the two great oracles that conclude the book of Zechariah. This section, running from chapter 12 to the end of the book, deals with the salvation of God's people and the final triumph of the kingdom. This is not about some far-flung future disconnected from our reality, but rather it concerns the very nature of the gospel age. Zechariah is prophesying about the establishment of the New Covenant, and the central conflict of that age. The focal point of this conflict is Jerusalem, which we must understand as the Church of the Lord Jesus Christ. The nations rage against her, but God Himself has determined to make her the center of His glorious purposes, and the rock on which all His enemies are broken.

The passage opens by grounding this stupendous promise in the absolute sovereignty of God as Creator (v. 1). He who made all things can certainly manage all things. The prophecy then unfolds, describing Jerusalem as both a cup of poison to the nations and an immovable rock that crushes those who try to dislodge it (vv. 2-3). God promises to supernaturally intervene, striking the enemies of His people with confusion and blindness while giving His own people supernatural strength (vv. 4-6). He orchestrates this salvation in a way that brings glory to Himself alone, humbling the proud and exalting the weak (vv. 7-8). The chapter concludes with a definitive statement of God's intent: He will seek and destroy all who set themselves against His holy city (v. 9). This is a prophecy of the victory of the gospel.

Outline

Context In Zechariah

Zechariah's ministry occurred after the return from the Babylonian exile, a time of rebuilding and great expectation, but also of discouragement. The temple was being reconstructed, but it was a far cry from the glory of Solomon's temple. The people were beleaguered and insignificant on the world stage. Into this setting, God sends these glorious visions to lift their eyes. The final section of the book, chapters 9-14, contains two "burdens" or oracles. The first (chapters 9-11) details the coming of the Shepherd King, His rejection, and the consequences. Our passage begins the second oracle (chapters 12-14), which describes the ultimate triumph of God's people despite the world's opposition. This is classic prophetic literature, using the historical Jerusalem as a type of the New Covenant Church, the heavenly Jerusalem.

The language here is apocalyptic, which means it is an "unveiling" of spiritual realities through vivid, earthy imagery. We are not meant to read this like a newspaper headline about a future battle in the Middle East. Rather, this is a description of the ongoing spiritual warfare that defines the age between Christ's first and second comings. The "nations" gathered against Jerusalem are all those systems and ideologies arrayed against the kingdom of God.

Clause-by-Clause Commentary

v. 1 The oracle of the word of Yahweh concerning Israel. Thus declares Yahweh who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him,

The prophecy begins by establishing its authority. This is an "oracle," a heavy word, a burden from Yahweh Himself. And it concerns "Israel," which in this post-exilic context points toward the faithful remnant from which the Messiah would come, and by extension, the true Israel of God, the Church. But notice how God identifies Himself. Before He tells us what He will do, He reminds us of who He is. He is the sovereign Creator of all things. He "stretches out the heavens", an ongoing action, not a past event. He "lays the foundation of the earth", He is the one who established all reality. And He "forms the spirit of man within him", He is sovereign not just over the macrocosm of galaxies, but the microcosm of the human soul. The point is inescapable: the God who can do all this can certainly handle a few pagan nations. The promise that follows is grounded in the omnipotence of the Creator. If He can make a universe, He can protect His church.

v. 2 “Behold, I am going to make Jerusalem a cup that causes reeling to all the peoples all around. Now the one in siege against Jerusalem will also be against Judah.

Here is the first image of what God will do. Jerusalem, the city of God, will become a "cup that causes reeling." This is the cup of God's wrath, an image used frequently by the prophets (Isa. 51:17; Jer. 25:15). The nations think they are coming to conquer and consume Jerusalem, but in reality, God is luring them to drink a cup of intoxicating poison. They will come in their arrogant strength, but they will imbibe a fury that will make them stagger and fall. They will become drunk on their own folly, bewildered and confused. The siege against Jerusalem is also against Judah, indicating that the entire people of God are the object of the world's hostility. There is no neutrality; the world's war against Christ is a war against all His people, whether they are in the central city or the outlying towns.

v. 3 But it will be in that day, that I will make Jerusalem a heavy stone for all the peoples; all who heave it up will be severely injured. And all the nations of the earth will be gathered against it.

The second image reinforces the first. Not only is Jerusalem a cup of poison, but she is also a "heavy stone." The world sees the Church as an obstacle to its progress, a troublesome rock that needs to be moved out of the way. So all the nations gather their strength for a great effort to "heave it up." But God has made this stone supernaturally heavy. It cannot be moved. All who try will not just fail; they will be "severely injured." The Hebrew is vivid; it means to be torn or lacerated. Think of a weightlifter trying to lift something far beyond his capacity, and the result is torn muscles and broken bones. This is what happens when the world tries to dislodge the Church of God. The Church is the stone cut out without hands that crushes the great statue of pagan empire (Dan. 2:34-35). The harder the world tries to get rid of her, the more grievously it harms itself.

v. 4 In that day,” declares Yahweh, “I will strike every horse with bewilderment and his rider with madness. But I will open my eyes to watch over the house of Judah, while I strike every horse of the peoples with blindness.

God now describes the mechanism of their self-destruction. The military might of the ancient world was in its cavalry, the horse and rider. This represents the best technology, the most formidable power the world can muster. And what does God do? He doesn't meet them with a bigger army. He strikes their strength with "bewilderment," "madness," and "blindness." He introduces chaos into their command structure. The very instruments of their power become their undoing. This is how God fights: He turns the enemy's strength against itself. While this divine confusion is descending upon the enemy, God says, "I will open my eyes to watch over the house of Judah." His gaze upon His people is one of providential care and protection. He sees their plight and watches over them. The contrast is total: for the world, madness and blindness; for His people, the watchful eye of their Father.

v. 5 Then the clans of Judah will say in their hearts, ‘A strong support for us are the inhabitants of Jerusalem through Yahweh of hosts, their God.’

The result of God's intervention is a revival of faith among His people. The "clans of Judah", those in the surrounding country, see the supernatural defense of the capital city and their hearts are strengthened. They recognize that the strength of Jerusalem does not lie in its walls or its warriors, but "through Yahweh of hosts, their God." This is a crucial lesson in spiritual warfare. Our confidence is not in our numbers, our resources, or our political savvy. Our strength is in the Lord of hosts. This victory is designed to produce this very confession, to turn the hearts of God's people back to Him in total reliance.

v. 6 “In that day I will make the clans of Judah like a fiery laver among pieces of wood and a fiery torch among sheaves, so they will consume on the right hand and on the left all the surrounding peoples, while Jerusalem will again be inhabited in its own place, in Jerusalem.

Now the tables are turned completely. Not only is Jerusalem defended, but the people of God go on the offensive. And notice, it is the "clans of Judah," the country folk, who are empowered. God makes them like a "fiery laver" or a firepot set in a pile of dry wood, and like a "fiery torch" in a field of dry sheaves. The imagery is of a small source of fire causing a massive, all-consuming conflagration. This is the nature of the gospel's advance. A small band of disciples, empowered by the Spirit, sets the world ablaze. They will "consume" the surrounding peoples, not through military conquest, but through the irresistible power of the gospel that either converts or judges. And the result is security and peace for the people of God: "Jerusalem will again be inhabited in its own place." The Church will stand secure, not moved from its foundations.

v. 7 Yahweh also will save the tents of Judah first so that the glory of the house of David and the glory of the inhabitants of Jerusalem will not be magnified above Judah.

Here we see the wisdom and humility of God's plan. He arranges the victory in such a way as to short-circuit human pride. He saves "the tents of Judah first." The "tents" represent the vulnerable, the common people, those without fortified walls. The established leadership, the "house of David" and the prominent "inhabitants of Jerusalem", might be tempted to take credit for the victory. So God begins His salvation with the weakest. He does this so that no one can boast. The glory of the leadership must not be "magnified above" the common people of Judah. God is jealous for His glory, and He will not allow it to be shared with the proud. Salvation comes from the Lord alone, and He often uses the weak things of the world to shame the strong (1 Cor. 1:27).

v. 8 In that day Yahweh will defend the inhabitants of Jerusalem, and the one who stumbles among them in that day will be like David, and the house of David will be like God, like the angel of Yahweh before them.

The result of this divine humbling and saving is a supernatural elevation of God's people. God will defend them, and the transformation will be astonishing. The one who "stumbles", the weakest, the most feeble, the least competent believer, will become "like David," the great warrior king. Think of it: the church member you know who seems most prone to trip over his own feet will be made a spiritual giant. And what of the leadership, the "house of David"? They will be "like God, like the angel of Yahweh before them." This is a staggering statement. The "angel of Yahweh" in the Old Testament is often a theophany, a pre-incarnate appearance of Christ. The leadership of the Church, when it is walking in faith, will manifest the very presence and authority of God Himself. This is the glory of the New Covenant: God empowering His people from the least to the greatest.

v. 9 And it will be in that day, that I will seek to destroy all the nations that come against Jerusalem.

The passage concludes with a summary statement of divine resolve. God's intention is not merely to defend, but to utterly destroy the opposition. "I will seek to destroy." This is not a passive hope; it is an active, divine pursuit. God is hunting down the enemies of His people. And who are these enemies? "All the nations that come against Jerusalem." This is a comprehensive promise. Any and every power that sets itself against Christ and His Church has an appointment with divine judgment. The historical fulfillment of this began with the destruction of Jerusalem in A.D. 70, which was a judgment on the apostate nation that had rejected its Messiah, and it continues throughout history as Christ puts all His enemies under His feet. The final outcome is not in doubt. Christ will be victorious, and His Church will be vindicated.

Application

So what do we do with a passage like this? First, we must identify the true Jerusalem. It is not a geopolitical entity in the Middle East, but rather the Church of the living God, the bride of Christ. We are the Jerusalem that the nations rage against.

Second, we must take comfort in God's absolute sovereignty. Our protector is the one who stretches out the heavens. The political maneuverings, the cultural hostility, the spiritual attacks we face are all under His sovereign control. The world thinks it can get rid of the Church, but it is a burdensome stone that will crush every hand that tries to lift it.

Third, we must understand the nature of our warfare. Our victory does not come through worldly power. God wins by making our enemies drunk on their own rage, by striking their horses with blindness. Our part is to be faithful, and to be that fiery torch among the sheaves. We are to preach the gospel, live in righteousness, and watch as God consumes His enemies with the fire of His truth. And as He does so, we must give Him all the glory, remembering that He saves the tents of Judah first, lest any of us should become proud.

Finally, we must live with a triumphant confidence. The weakest among us will be made like David. Our leaders can be like the very angel of the Lord. God is actively seeking to destroy every force that opposes His kingdom. The victory is assured. Therefore, let us not fear, but rather let us be strong in the Lord and in the power of His might.