Zechariah 13:7–9

13:7 The Lord commands that a sword be drawn to strike “my shepherd . . . the man who stands next to me.” The verb “strike” (nakah) is different from the one translated “pierced” in 12:10 and “pierce” in 13:3 (daqar), but as in both of those contexts, striking with the sword here implies the death of the one struck. The pronoun “my” and the description of the shepherd as standing next to the Lord (which can be translated “my associate” or “my friend”) indicate the shepherd’s close relationship with the Lord. It is therefore a different shepherd from the “foolish” and “worthless” shepherd of 11:15–17. However, it is not immediately clear who this shepherd is or why the Lord commands his death.

Striking the shepherd will result in the sheep being scattered, including the “little ones” coming under God’s judgment. The “little ones” are most naturally the sheep that are scattered, perhaps specifically identifying the lambs of the flock under God’s judgment, indicating its severity. The only king said to have been killed with the sword was Zedekiah (Jer. 21:7), and his death coincided with the scattering of God’s people in exile. Just as Zechariah drew on the episode with King Josiah in 12:10, so here he may be drawing on the death of another Judahite king to portray a future judgment of God’s people.

The wider expectation raised from earlier in the book suggests this struck shepherd is the future Davidic king who was earlier said to be pierced in the battle to establish God’s kingdom (Zech. 12:10; cf. 3:8; 6:12; 9:9). This oracle indicates the death of the shepherd-king will be God’s intent and design. There are many similarities here with Isaiah’s presentation of the suffering servant, who suffers death on behalf of God’s people by God’s intent (cf. Isa. 53:6, 10).¹

13:8–9 The extent of this judgment will be devastating: “Two thirds [of the flock] shall be cut off and perish” (v. 8). The “third” (vv. 8, 9) that remains will be refined and tested in fire, just like the precious metals “silver” and “gold” (cf. Isa. 1:24–26). To “refine” a metal is to subject it to high temperatures to burn off impurities. To “test” the metal is to prove or determine its quality after being refined. The notion of refining a remnant is common in the prophets (e.g., Isa. 1:8–9; Amos 3:12; Mic. 5:7–8; 7:18; Mal. 3:2–4). In many instances, refining is a metaphor for the exile, from which a purified people of God would emerge. Dividing into thirds also brings to mind Ezekiel 5:1–4, where judgment falls on God’s people, with a third burned with fire, a third struck by the sword, and a third scattered to the wind and chased by an unsheathed sword (v. 2). From this third a small number is preserved, but they too are further refined (vv. 3–4). The same proportions are found also in 2 Samuel 8:2, where David killed two thirds of the Moabites and spared one third.

Those who survive and emerge from the refining fire will enjoy a restored covenant relationship with God. The language “They are my people . . . The LORD is my God” is classic covenant language (cf. Zech. 2:11; 8:8; 9:16). Jeremiah 31:33 uses this language to speak of the “new covenant,” which seems to be in view here in Zechariah as well—the people emerging from the future judgment will enter a new covenant relationship with the Lord. A great privilege of this relationship is answered prayer: “They will call upon my name, and I will answer them” (cf. Zech. 10:6). The wider prophetic unit (12:1–14:21) indicates the people will have to endure another exile-like experience “on that day” when the future Davidic king is struck and the people are refined, before the covenant relationship and its blessings are realized.