Zechariah 12-14

With the temple completed, Zechariah continues to prophecy of future events. There is much debate over what events and time periods are covered by the following prophecies, especially in regards to chapter 14. One school of thought equates most of this material with a yet future end-of-the-world scenario. Another school considers most or all of this material to have been fulfilled between the times of Alexander the Great and AD70. Others, of course, believe it may be a both/and situation rather than an either/or. Below you'll find my thoughts on each section:

12:1-9 Maccabean Victory

The Lord...
1. Stretches out the heavens (possibly referring to the expansion of the universe, Isaiah 40:22)
2. Lays the foundation of the earth
3. Forms the spirit of man within him

This very sovereign Lord declares, in these 9 verses, a future triumph for Judah/Jerusalem. Despite being besieged by 'all the nations,' Jerusalem will remain secure. In fact, the enemies of Jerusalem will not only be unsuccessful, but will be struck with madness as God protects His holy city. Though in the midst of a fiery trial, Judah's leaders will endure and, indeed, become instruments of judgment against their enemies.

Though many speculate that this prophecy is yet to be fulfilled it seems to me that the imagery fits best with the Maccabean victory of the 160's BC. At that time the lesser towns of Judah (v. 7) rose up first (prior to Jerusalem) in rebellion against the Greeks. Despite being an overwhelming underdog, this Maccabean Revolt was actually successful and is here compared to David (this reference either indicates that they were strong like David during his military days OR as surprisingly victorious as when David defeated Goliath). In the end, God's protection of His covenant people proved strong.

12:10-14 Pentecost/AD70

Here, Zechariah prophesies that a spirit of grace and supplication will be poured out on the inhabitants of Jerusalem. In my opinion, this refers most simply to the day of Pentecost when the Holy Spirit was poured out on believing Israel. The only other place in Scripture where the phrase 'spirit of grace' is utilized (Hebrews 10:29) seems to speak of it as already having been poured out.

The remainder of verse 10 through verse 14 seems to focus on the flip side of the coin. Though many would believe on Jesus, many others would reject the One they pierced. They will eventually come to mourn (not necessarily repent) their decision bitterly. They would weep as one mourns an only child, a firstborn son, or a departed king. This, it seems to me, may be a reference to AD70 when the inhabitants of Jerusalem were forced to accept the fact that Jesus was being vindicated before their eyes (Revelation 1:7).

Thus, this section as a whole prophecies of 2 very different baptisms (Matthew 3:10-12). One group (the faithful remnant) would be baptized with the Holy Spirit whereas the other group (those who pierced Jesus) would be baptized with the fire of judgment.

13:1-9 Cross & Aftermath

Chapter 13 speaks of a way being opened which allows the people of Jerusalem to be cleansed from sin and impurity. What better fulfills this prophecy than the cross of Christ itself? On the seemingly negative end, however, the striking (crucifixion) of the shepherd (Christ) causes the sheep to be scattered (dispersed by persecution, Matthew 26:31). A majority of 1st century Jews perished, but a minority (the remnant) would remain and be refined through the fire of persecution. These survivors would call on the name of the Lord and He will answer them as their God.

14:1-21 AD70 & the Church

Chapter 14 is, perhaps, one of the most difficult chapters in all of Scripture to interpret. Once again 2 major camps emerge. The first considers this a prophecy of the yet future second coming of Christ. The second considers this further description of 1st century events. Most probably fall somewhere in between, interpreting it with a blend of preterism and futurism.

The camp that sees this as the Second Coming argues that the language utilized could only speak of end-of-the-world events ('the Lord is coming,' 'all the nations,' 'the Lord will go out and fight,' 'His feet will stand on the Mount of Olives,' etc). The second camp, however, argues that this is common apocalyptic language and need not be interpreted in such a wooden literal manner. The 'coming' referred to need not be a 'bodily' coming. The Roman Empire could be spoken of as encompassing 'all the nations.' The presence of God on the Mount of Olives was symbolic for His exit from Jerusalem (Ezekiel 11:23). I, personally, am inclined toward agreement with the latter (preterist) camp.

If the preterist interpretation is correct, then chapter 14 is a prophecy of AD70. All the nations (the Roman Empire) came to fight against Jerusalem. The city was severely defeated (2) leaving half of the survivors exiled. God, who had protected Jerusalem during the Maccabean period, now removed His presence from the temple and city and resided, so to speak, on the Mount of Olives to watch His sovereign Judgment (like He had when Babylon destroyed Jerusalem, Ezekiel 11:23).

Some, however, would remain part of Jerusalem, but, according to this interpretation, in a new way. No longer would they be part of a physical Jerusalem (no longer possible seeing as how it is utterly defeated), but they were now part of a spiritual Jerusalem (the city of God's people, the church). They would have access to living water (not literal water, but the Holy Spirit, see John 7:37-39). They would be part of the eternal Kingdom of God, a Kingdom that would remain secure forever. Subsequently, many enemies of the new Jerusalem would attack, but none would prevail against it. In fact, many of the enemies (gentiles) will become citizens of the new Jerusalem. In this kingdom, even the most mundane objects will be holy to the Lord. This seems to be a beautiful prophetic image of the church.