Zechariah 12:6

Translation
King James Version
In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.
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KJV (with Strong's)
In that day H3117 will I make H7760 the governors H441 of Judah H3063 like an hearth H3595 of fire H784 among the wood H6086, and like a torch H3940 of fire H784 in a sheaf H5995; and they shall devour H398 all the people H5971 round about H5439, on the right hand H3225 and on the left H8040: and Jerusalem H3389 shall be inhabited H3427 again in her own place, even in Jerusalem H3389.
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Complete Jewish Bible
When that day comes, I will make the leaders of Y'hudah like a blazing fire pan in a pile of wood, like a fiery torch among sheaves of grain; they will devour all the surrounding peoples, on the right and on the left. Yerushalayim will be inhabited in her own place, Yerushalayim.
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Berean Standard Bible
On that day I will make the clans of Judah like a firepot in a woodpile, like a flaming torch among the sheaves; they will consume all the peoples around them on the right and on the left, while the people of Jerusalem remain secure there.
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American Standard Version
In that day will I make the chieftains of Judah like a pan of fire among wood, and like a flaming torch among sheaves; and they shall devour all the peoples round about, on the right hand and on the left; and they of Jerusalem shall yet again dwell in their own place, even in Jerusalem.
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World English Bible Messianic
In that day I will make the chieftains of Judah like a pan of fire among wood, and like a flaming torch among sheaves; and they will devour all the surrounding peoples, on the right hand and on the left; and Jerusalem will yet again dwell in their own place, even in Jerusalem.
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Geneva Bible (1599)
In that day will I make the princes of Iudah like coles of fire among the wood, and like a fire brand in the sheafe, and they shall deuoure all the people round about on the right hand, and on the left: and Ierusalem shall be inhabited againe in her owne place, euen in Ierusalem.
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Young's Literal Translation
In that day I make the leaders of Judah As a hearth of fire among trees, And as a torch of fire in a sheaf, And they have consumed--on the right and on the left--all the peoples round about, And Jerusalem hath inhabited again her place in Jerusalem.
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See also
Obadiah 1:18Micah 5:5Micah 5:8Zechariah 2:4Micah 4:13Isaiah 9:20Psalms 149:6
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In the KJVVerse 23,052 of 31,102

Study This Verse

SUMMARY

Zechariah 12:6 presents a powerful prophetic vision of God's future empowerment of Judah and Jerusalem against their adversaries. In a decisive "day" of divine intervention, the leaders of Judah will be transformed into formidable instruments of destruction, likened to a blazing hearth among wood and a fiery torch in a sheaf, utterly consuming the surrounding nations. This dramatic victory ensures the secure and permanent re-establishment of Jerusalem in its rightful place, underscoring God's unwavering commitment to His people and their capital.

CONTEXT

  • Literary Context: Zechariah 12 initiates the final major prophetic section of the book, often called the "Burden of the Word of the Lord concerning Israel" (Zechariah 12-14). This section shifts focus from the immediate post-exilic rebuilding efforts to a distant, eschatological future concerning Jerusalem's ultimate destiny. Chapter 12 specifically describes a climactic battle where all nations gather against Jerusalem, but God supernaturally intervenes to protect and empower His people. Verse 6 immediately follows a declaration that God will make Jerusalem an "intoxicating cup" and a "burdensome stone" for all nations, setting the stage for the intense conflict and divine empowerment detailed in this verse. The subsequent verses in chapter 12 continue to describe God's miraculous defense and the spiritual awakening of Judah, culminating in a national repentance and mourning for the one "pierced" (Zechariah 12:10).
  • Historical & Cultural Context: The prophecy of Zechariah was delivered to the Jewish community that had returned from Babylonian exile, a period marked by vulnerability and the rebuilding of the temple. While the immediate context was post-exilic, the language of "that day" (H3117, yôwm) consistently points to a future, divinely appointed time, often associated with the end times, the Messianic era, or the "Day of the Lord." This eschatological emphasis was common in prophetic literature, offering hope beyond their current struggles. The imagery of fire, wood, and sheaves would have been well-understood in an agrarian society, vividly conveying rapid and complete destruction. The concept of "governors" (H441, ʼallûwph) refers to tribal chieftains or leaders, signifying those in authority who would lead the people in battle. The geopolitical reality of Judah was one of constant threats from surrounding nations, making the promise of divine protection and decisive victory profoundly relevant and comforting.
  • Key Themes: Zechariah 12:6 powerfully contributes to several overarching themes within the book and broader prophetic literature. First, it highlights Divine Sovereignty and Intervention, demonstrating that God is the ultimate orchestrator of history, actively intervening on behalf of His chosen people. His declaration, "will I make," emphasizes His initiative and power. Second, the verse underscores the theme of Empowerment for Victory. The transformation of Judah's leaders into instruments of fire signifies a supernatural endowment of strength and effectiveness, far beyond their natural capabilities, ensuring a decisive triumph over their numerous adversaries. This divine enablement is crucial, as Zechariah 12:3 describes Jerusalem as a "burdensome stone" for all nations, implying an overwhelming challenge that only God's power can overcome. Finally, the verse strongly reiterates the theme of Restoration and Security of Jerusalem. Despite the intense conflict, the emphatic statement that "Jerusalem shall be inhabited again in her own place, even in Jerusalem" reinforces God's covenant faithfulness and His unshakeable commitment to the eternal dwelling and security of His holy city, a promise echoed in other prophecies about its future glory and peace, such as Zechariah 14:11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • governors (Hebrew, ʼallûwph', H441): From אָלַף (ʼâlap), meaning "familiar"; a friend, also gentle; hence, a bullock (as being tame); and so, a chieftain (as notable, like neat cattle). In this context, it refers to the leaders or chieftains of Judah, suggesting those who are familiar with their people and lead them. The word implies a position of prominence and leadership, indicating that God will empower those in authority.
  • hearth (Hebrew, kîyôwr', H3595): From the same as כּוּר (kûwr), meaning something round (as excavated or bored), i.e., a chafing-dish for coals or a caldron for cooking; also a washbowl, pulpit, or platform. Here, it specifically refers to a brazier or firepot, a vessel designed to hold and intensify fire. The imagery conveys a concentrated, destructive heat that consumes whatever it touches, emphasizing the potent power God will bestow upon Judah's leaders.
  • devour (Hebrew, ʼâkal', H398): A primitive root meaning to eat (literally or figuratively); to burn up, consume, devour. This strong verb signifies complete destruction and consumption. When applied to the "people round about," it indicates a total and overwhelming defeat, leaving nothing remaining of the adversaries.

Verse Breakdown

  • "In that day will I make the governors of Judah like an hearth of fire among the wood": This clause introduces the specific time of God's intervention ("In that day," referring to a future eschatological period) and His active role ("will I make"). The "governors of Judah" represent the leadership and, by extension, the empowered people of Judah. The simile "like an hearth of fire among the wood" vividly portrays their transformed nature. A hearth, or brazier, containing intense fire, when placed among wood, would rapidly and completely consume it, symbolizing the destructive power God will impart to Judah against their enemies.
  • "and like a torch of fire in a sheaf": This second simile reinforces and intensifies the imagery of destruction. A "torch of fire" is a portable source of flame, and a "sheaf" refers to a bundle of harvested grain, typically dry and highly flammable. A torch igniting a sheaf would cause a swift, uncontrollable, and devastating conflagration, emphasizing the speed and totality with which Judah will overcome its adversaries.
  • "and they shall devour all the people round about, on the right hand and on the left": This clause describes the outcome of Judah's divinely empowered action, directly stating that "they shall devour" their enemies. The verb "devour" (H398, ʼâkal) signifies complete consumption and destruction, leaving no remnant. "All the people round about" refers to the surrounding nations hostile to Judah and Jerusalem. The phrase "on the right hand and on the left" is an idiom indicating all directions, signifying that no enemy, regardless of their position or approach, will escape this comprehensive defeat.
  • "and Jerusalem shall be inhabited again in her own place, even in Jerusalem": This final clause provides the ultimate purpose and outcome of God's intervention. Despite the surrounding conflict and destruction, Jerusalem's security and permanent re-establishment are unequivocally affirmed. The repetition "in her own place, even in Jerusalem" emphasizes the city's enduring significance, its physical restoration, and its secure dwelling, highlighting God's faithfulness to His covenant promises regarding His holy city.

Literary Devices

Zechariah 12:6 is rich with powerful imagery, primarily employing Simile to convey its message. The verse uses two distinct similes: "like an hearth of fire among the wood" and "like a torch of fire in a sheaf." Both compare the governors of Judah to instruments of intense, consuming fire, illustrating the destructive power God will imbue them with against their enemies. This use of Hyperbole is also evident, as the literal image of human leaders acting as consuming fire is an exaggeration intended to emphasize the overwhelming and decisive nature of their victory. The fire itself functions as Symbolism, representing divine power, judgment, and complete destruction. The "wood" and "sheaf" symbolize the vulnerable and easily consumed enemies, while "Jerusalem" symbolizes God's enduring covenant faithfulness and the secure dwelling of His chosen people. The overall effect is a vivid and forceful prophecy of God's supernatural intervention and the ultimate triumph of Jerusalem.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 12:6 profoundly illustrates God's active involvement in the affairs of His people, particularly in times of intense opposition. It reveals a God who not only defends but also empowers His chosen instruments to execute His righteous judgment against those who oppose His purposes. This divine empowerment is not based on the inherent strength of Judah's leaders but on God's sovereign will and supernatural enablement. The verse foreshadows a future day when God will decisively vindicate His people and establish Jerusalem as an unshakeable dwelling, demonstrating His faithfulness to His covenant promises despite the formidable challenges. This principle extends beyond the specific national context, assuring believers that God equips and empowers His people for the spiritual battles they face, ultimately ensuring the triumph of His kingdom.

REFLECTION AND APPLICATION

Zechariah 12:6, while a specific prophecy for Israel's future, offers profound principles for contemporary believers. It reminds us that God is actively involved in our lives and battles, often empowering us in ways we cannot imagine. When facing overwhelming opposition, whether spiritual, emotional, or circumstantial, we are called to lean not on our own strength but on the supernatural power that God promises to His people. Just as the governors of Judah were transformed into instruments of fire, believers are called to be agents of God's truth and light in a dark world, trusting that He will equip them for every task and challenge. This verse also provides a powerful assurance of God's faithfulness to His promises, reminding us that His ultimate plans for His people and His kingdom will come to fruition, regardless of present difficulties. We are to stand firm in faith, knowing that our ultimate security rests in His unwavering commitment.

Questions for Reflection

  • In what areas of your life do you feel overwhelmed by opposition, and how might you invite God to empower you like the "hearth of fire" or "torch of fire" in those situations?
  • How does the promise of Jerusalem being "inhabited again in her own place" encourage you about God's faithfulness to His promises in your own life?
  • What "wood" or "sheaf" (challenges, spiritual enemies) might God be calling you to confront with His divinely imparted strength?

FAQ

What is the significance of "In that day" in Zechariah 12:6?

Answer: The phrase "In that day" (H3117, yôwm) is a crucial eschatological marker throughout prophetic literature, especially in Zechariah. It does not refer to a literal 24-hour period but rather to a specific, divinely appointed future era. In Zechariah, it frequently points to the "Day of the Lord," a time of God's decisive intervention in human history. This period will involve both judgment upon God's enemies and salvation and vindication for His people. In Zechariah 12, "that day" signifies a climactic moment when God supernaturally defends Jerusalem against all nations, empowers Judah for victory, and initiates a profound spiritual awakening among His people, leading to their repentance and recognition of the Messiah. It marks a pivotal point in God's redemptive plan.

Does this verse imply a literal military conflict, or is it purely symbolic?

Answer: Zechariah 12:6, like much prophetic literature, uses vivid symbolic language to describe a future reality. While the imagery of "hearth of fire" and "torch of fire" consuming "wood" and "sheaf" is symbolic of overwhelming destruction, the context of Zechariah 12-14 strongly suggests a literal, physical conflict involving nations gathering against Jerusalem. The "governors of Judah" and "people round about" refer to actual leaders and nations. Therefore, it is best understood as a prophecy of a literal military conflict in which God supernaturally empowers His people, enabling them to achieve a decisive and comprehensive victory over their literal enemies through a divinely enabled, though perhaps not literally fiery, means of destruction. The symbolism emphasizes the nature and totality of the victory, which will be real and historical.

CHRIST-CENTERED FULFILLMENT

While Zechariah 12:6 directly prophesies a future empowerment of Judah and the restoration of Jerusalem in a national context, its ultimate fulfillment and spiritual resonance find their deepest meaning in Christ. The "governors of Judah" who are made like fire foreshadow the spiritual authority and power bestowed upon believers in the New Covenant, who are united with Christ. Just as Judah's leaders would "devour all the people round about," believers, empowered by the Holy Spirit, are called to overcome the spiritual forces of darkness and the "people round about" in a spiritual sense—the ideologies and systems that oppose God's kingdom. The ultimate "hearth of fire" and "torch of fire" is Christ Himself, who came not to bring peace but a sword, and fire upon the earth (Matthew 10:34; Luke 12:49). He is the one who ultimately "devours" sin and death through His atoning sacrifice and resurrection, establishing His kingdom. The promise that "Jerusalem shall be inhabited again in her own place" finds its spiritual fulfillment in the Church, the New Jerusalem (Galatians 4:26; Revelation 21:2), where believers, regardless of their earthly origin, are securely dwelling in Christ, the true and eternal dwelling place. Thus, Zechariah 12:6 points to Christ as the source of divine empowerment and the guarantor of ultimate victory and secure dwelling for all who are in Him.

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Commentary on Zechariah 12 verses 1–8

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here is, I. The title of this charter of promises made to God's Israel; it is the burden of the word of the Lord, a divine prediction; it is of weight in the delivery of it; it is to be pressed upon people, and will be very pressing in the accomplishment of it; it is a burden, a heavy burden, to all the church's enemies, like that talent of lead, Zac 5:7, Zac 5:8. But it is for Israel; it is for their comfort and benefit. As even the fiery law (Deu 33:2), so the fiery prophecies and fiery providences that come from God's right hand, come for them; the word that speaks terror to their enemies speaks peace to them, as the pillar of cloud and fire, which turned a bright side towards the Israelites, to direct and encourage them, but a black side towards the Egyptians, to terrify and dispirit them. Happy are those that have even the burdens of God's word for them, as well as the blessings of it.

II. The title of him that grants this charter, which is prefixed to it to show that he has both authority to make these promises and ability to make them good, for he is the Creator of the world and our Creator, and therefore has an incontestable irresistible dominion. 1. He stretches out the heavens; not only he did so at the first, when he said, Let there be a firmament, and he made the firmament, but he does so still; he keeps them stretched out like a curtain, keeps them from running in, and will do so till the end come, when the heavens shall be rolled together as a scroll. No bounds can be set to his power who stretches out the heavens, nor can any thing be too hard for him. 2. He lays the foundation of the earth, and keeps it firm and fixed on its own basis, or rather on its own axis, though it is founded on the seas (Psa 24:1, Psa 24:2), nay, though it is hung upon nothing, Job 26:7. The founder of this earth is no doubt the ruler of it, and judges in it, and those deceive themselves who say, The Lord has forsaken the earth, for, if he had, it would have sunk, since it is he that not only did lay its foundations at first, but does still lay them, still uphold them. 3. He forms the spirit of man within him. He made us these souls, Jer 38:16. He not only breathed into the first man, but still breathes into every man the breath of life; the body is derived from the fathers of our flesh, but the soul is infused by the Father of spirits, Heb 12:9. He fashions men's hearts; they are in his hand, and he turns them as the rivers of water, and casts them into what mould he pleases, so as to serve his own purposes with them; and he can therefore save his church by inspiriting his friends and dispiriting his enemies, and will eternally save all his chosen by forming their spirits anew.

III. The promises themselves that are here made them, by which the church shall be secured, and in which all its friends may enjoy a holy security.

1.It is promised that, whatever attacks the enemies of the church may make upon her purity or peace, they will certainly issue in their own confusion. The enemies of God and of his kingdom bear a great deal of malice and ill-will to Jerusalem, and form designs for its destruction; but it will prove, at last, that they are but preparing ruin for themselves; Jerusalem is in safety, and those are in all the danger who fight against it. This is here illustrated by three comparisons: -

(1.)Jerusalem shall be a cup of trembling to all that lay siege to it, Zac 12:2. They promise themselves that it shall be to them a cup of wine, which they shall easily and with pleasure drink off, and they thirst for its spoils, nay, they thirst for its blood, as for such a cup; but it shall prove a cup of slumber, nay, a cup of poison, to them, which, when they take it into their hands, and think it is all their own, they shall not be able to drink off: the fumes of it shall give them enough. When the kings were assembled against her, and saw how God was known in her palaces for a refuge, they trembled and hasted away; fear took hold upon them, as we find, Psa 48:3-6. Thus Alexander the Great was struck with amazement when he met Jaddus the high priest, and was deterred thereby from offering any violence to Jerusalem. When Sennacherib laid siege against Judah and Jerusalem he found them such a cup of stupifying wine as laid all his mighty men asleep, Psa 76:5, Psa 76:6. Some read it, I will make Jerusalem a post of contrition or breaking. Those that make any attempts upon Jerusalem do but run their heads against a post, which they cannot move, but are sure to hurt themselves. The blast of the terrible ones is as a storm against the wall (Isa 25:4), broken by it, but not shaking it. God's church is a cup of consolation to all her friends (Isa 66:11), but a cup of trembling to all that would either debauch her by errors and corruptions or destroy her by wars and persecutions. See Isa 51:22, Isa 51:23.

(2.)Jerusalem shall be a burdensome stone to all that attempt to remove it or carry it away, Zac 12:3. All the people of the earth are here supposed to be gathered together against it, some one time and some another; there has been a succession of enemies, from age to age, making war upon the church. But though they were all at once in a confederacy against it, and had formed a resolution to cut off the name of Israel, that it should be no more in remembrance (Psa 83:4), they will find it a task too hard for them. Those that are for keeping up and advancing the kingdom of sin in the world look upon Jerusalem, even the church of God, as the great obstacle to their designs, and they must have it out of the way; but they will find it heavier than they think it is; so that, [1.] They cannot remove it. God will have a church in the world, in spite of them; it is built upon a rock, and is as Mount Zion, that abides for ever, Psa 125:1. This stone, cut out of the mountain without hands, will not only keep its ground, but fill the earth, Dan 2:35. Nay, [2.] It will break in pieces all that burden themselves with it, as that stone smote the image, Dan 2:45. All that think themselves a match for it shall be cut in pieces by it. Some think it is an allusion to a sport which Jerome, upon this place, says was in use among the Jews, as among us: young men tried their strength, and strove for mastery, by heaving up great stones, which, if they proved too heavy for them, fell upon them, and bruised them. Those that make a jest of religion, and banter sacred things, will find them a burdensome stone, that it is ill-jesting with edged-tools, and though they make light of it (saying, Am not I in sport?) they bring upon themselves an insupportable sinking load of guilt. Our Saviour seems to allude to these words when he speaks of himself as a burdensome stone to those that will not have him for their foundation-stone, which shall fall upon them and grind them to powder, Mat 21:44.

(3.)The governors of Judah shall be among their enemies like a hearth of fire among the wood, and a torch of fire in a sheaf, Zac 12:6. Not that their own passions shall make them incendiaries and firebrands to all about them; no; Zion's King is meek and lowly, and all subordinate governors must be like him; but God's justice will make them avengers of his cause, and theirs, upon their enemies. Those that contend with them will find it is like an opposition given by briers and thorns to a consuming fire, Isa 27:4. It will go through them, and burn them together. It is God's wrath, and not theirs, that is the fire which devours the adversaries. God's fire is said to be in Zion, and his furnace in Jerusalem. Isa 31:9. The enemies thought to be as water to this fire, to extinguish it and put it quite out; but God will make them as wood, nay, as a sheaf of corn (which is more combustible), to this fire, not only to be consumed by it, but to be made thereby to burn the more strongly. When God would make Abimelech and the men of Shechem one another's destroyers fire is said to come out from the one to devour the other, Jdg 9:20. So here, Fire shall come out from the governors of Judah to devour all the people round about, as from the mouth of God's witnesses to consume those who offer to hurt them, Rev 11:5. The persecutors of the primitive church found this fulfilled in it, witness Lactantius's history of God's judgments upon the primitive persecutors, and the confession of Julian the apostate at last. Thou hast overcome me, O thou Galilean! The church's motto may be, Nemo me impune lacesset - He that assails me does it at his peril. If you are weary of your life, persecute the Christians, was once a proverb.

2.It is promised that God will infatuate the counsels and enfeeble the courage of the church's enemies (Zac 12:4): "In that day, when the people of the earth are gathered together against Jerusalem, I will smite every horse with astonishment, and his rider with madness;" and again, "I will smite every horse of the people with blindness, so that they shall be no way serviceable to them; blinding the horses will be as bad as houghing them." The horses and their horsemen shall both forget the military exercise to which they were trained, and, instead of keeping ranks and observing the rules of their discipline, they shall both grow mad, and ruin themselves. The church's infantry shall be too hard for the enemy's cavalry; and those who were upbraided with trusting in horses shall be baffled by those who were forbidden to multiply horses.

3.It is promised that Jerusalem shall be re-peopled and replenished (Zac 12:6): Jerusalem shall be inhabited again in her own place, even in Jerusalem. The natives of Jerusalem shall not incorporate in a colony in some other country, and build a city there, and call that Jerusalem, and see the promises fulfilled in that, as those in New England called their towns by the names of towns in Old England. No; they shall have a new Jerusalem upon the same foundation, the same spot of ground, with the old one. They had so after their return out of captivity, but this was to have its full accomplishment in the gospel-church, which is a Jerusalem inhabited in its own place; for, the gospel being to be preached to all the world, it may call every place its own.

4.It is promised that the inhabitants of Jerusalem shall be enabled to defend themselves, and yet shall be taken under the divine protection, Zac 12:8. See here in what method God preserves his church, and those that are his, from the gates of hell to and through the gates of heaven. (1.) He does himself secure them: In that day shall the Lord defend the inhabitants of Jerusalem, not only Jerusalem itself from being taken and destroyed, but every inhabitant of it from being any way damaged. God will not only be a wall of fire about the city, to fortify that, but he will encompass particular persons with his favour as with a shield, so that no dart of the besiegers shall touch them. (2.) He does it by giving them strength and courage to help themselves. What God works in his people by his grace contributes more to their preservation and defence than what he works for them by his providence. The God of Israel gives strength and power to his people, that they may do their part, and then he will not be wanting to do his. it is the glory of God to strengthen the weak, that most need his help, that see and own their need of it, and will be the most thankful for it. [1.] In that day the feeblest of the inhabitants of Jerusalem shall be as David, shall be men of war, as bold and brave, as skilful and strong, as David himself, shall attempt and accomplish great things, as David did, and become as serviceable to Jerusalem in guarding it as David himself was in founding it, and as formidable as he was to the enemies of it. See what divine grace does; it makes children not only men, but champions, makes weak saints to be not only good soldiers, but great soldiers, like David. And see how God often does his own work as easily and effectually, and more to his own glory, by weak and obscure instruments than by the most illustrious. [2.] The house of David shall be as God, that is, as the angel of the Lord, before them. Zerubbabel was now the top-branch of the house of David; he shall be endued with wisdom and grace for the service to which he is called, and shall go before the people as an angel, as that angel (so some think) which went before the people of Israel through the wilderness, which was God himself, Exo 23:20. God will increase the gifts and abilities both of the people and princes, in proportion to the respective services for which they are designed. It was said of David that he was as an angel of God, to discern good and bad, Sa2 14:17. Such shall the house of David now be. The inhabitants of Jerusalem shall be as strong and fit for action as nature made David, and their magistrates as wise and fit for counsel as grace made him. But this was to have its full accomplishment in Christ; now the house of David looked little and mean, and its glory was eclipsed, but in Christ the house of David shone more brightly than ever, and its countenance was as that of an angel; in him it became more blessed, and more a blessing, than ever it had been.

5.It is promised that there shall be a very good understanding between the city and the country, and that the balance shall be kept even between them; there shall be no mutual envies or jealousies between them; they shall not keep up any separate interests, but shall heartily unite in their counsels, and act in concert for the common good; and this happy agreement between the city and the country, the head and the body, is very necessary to the health, welfare, and safety of any nation. (1.) The governors of Judah, the magistrates and gentry of the country, shall think honourably of the citizens, the inhabitants of Jerusalem, the merchants and tradesmen; they shall not run them down, and contrive how to keep them under, but they shall say in their hearts, not in compliment but in sincerity, The inhabitants of Jerusalem shall be my strength, the strength of my country, of my family, in the Lord of hosts their God, Zac 12:5. They will therefore, upon all occasions, pay respect and deference to Jerusalem, as the mother-city, the ruling-city, and the city that is to be first served, because they look upon it to be the bulwark of the nation and its strongest fortification in times of public danger and distress, which therefore they would all come in to the assistance of and come under the protection of, and this not so much because it was a rich city, and money is the sinews of war, nor because it was a populous city and could bring the greatest numbers into the field, nor because its inhabitants were generally the most ingenious active men, the best soldiers and the best commanders (of Zion it shall be said, This and that brave man were born there), but because it was a holy city, where God's house and household, the temple and the priests, were, where his worship was kept up and his feasts were observed, and because it should now be more than ever a praying city, for upon the inhabitants of Jerusalem God will pour a spirit of supplication (Zac 12:10); therefore the governors of Judah shall say, These are my strength; they are so upon the account of their relation to, their interest in, and their communion with, the Lord of hosts, their God. Because the Lord of hosts is in a particular manner their God (for in Salem is his tabernacle and his dwelling-place in Zion), therefore they shall be my strength. Note, It is well with a kingdom when its great men know how to value its good men, when its governors look upon religion and religious people to be their strength, and consider it their interest to support them, and learn to call godly praying people, and skilful faithful ministers, the chariots and horsemen of Israel, as Joash called Elisha, and not the troublers of the land, as Ahab called Elijah. (2.) The court and the city shall not despise, nor look with contempt upon, the inhabitants of the country; no, not the meanest of them, much less upon the governors of Judah; for God will put signal honour upon Judah, and so save them from the contempt of their brethren. As Jerusalem was dignified by special ordinances, so Judah shall be dignified with special providences. God says (Zac 12:4), I will open my eyes upon the house of Judah, upon the poor country people. Proud men scornfully overlook them, but the great God will graciously look upon them and look after them. Nay, (Zac 12:7), the Lord shall save the tents of Judah first. Those that dwell in tents lie most exposed; but God will remarkably protect and deliver them before those that dwell in Jerusalem. He will appear glorious in what he does for the inhabitants of his villages in Israel, Jdg 5:11. Thus, in the mystical body, God gives more abundant honour to that part which lacked, that there may be no schism in the body (see Co1 12:22-25), which is the reason here given why the glory of the house of David, which has great power, and the glory of the inhabitants of Jerusalem, who have great wealth, and both which live in great pomp and pleasure, may not magnify themselves against Judah and the tents of Judah, the dwellers in which work hard, and fare hard, and perhaps are not so well bred. Note, Courtiers and citizens ought not to despise country people, nor look with disdain upon those whom God opens his eyes upon and who are first saved, while it is so hard for the rich and great to enter the kingdom of God. If God by his grace has magnified the dwellers in the tents of Judah, having chosen the weak and foolish things of the world and chosen to employ them, we affront him if we vilify them, or magnify ourselves against them, Jam 2:5, Jam 2:6. This promise has a further reference to the gospel-church, in which no difference shall be made between high and low, rich and poor, bond and free, circumcision and uncircumcision, but all shall be alike welcome to Christ, and partake of his benefits, Col 3:11. Jerusalem shall not then be thought, as it had been, more holy than other parts of the land of Israel.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Vers. 6, 7.) On that day, I will make the leaders of Judah like a fiery furnace among wood, and like a burning torch among hay. They will consume all the surrounding peoples to the right and to the left, and Jerusalem will be inhabited again in its own place, in Jerusalem. And the Lord will save the dwellings of Judah, just as in the beginning, so that the glory of the house of David and the pride of the inhabitants of Jerusalem may not be exalted over Judah. LXX: On that day, I will make the commanders of Judah like a flaming firepot among wood, and like a burning torch among straw, and they will devour all the peoples of the Lord around them, to the right and to the left, and Jerusalem will still be inhabited in its own place, and the Lord will save the dwellings of Judah, just as at the beginning, so that the glory of the house of David may not be magnified, and the pride of the inhabitants of Jerusalem may not be lifted up over Judah. When the leaders of Judah said in their hearts: Strengthen me, Lord, those who were oppressed in Jerusalem, so that those who were overcome by their own weakness may overcome with your help. Then I, the Lord Almighty their God, will make the leaders of Judah like a fiery furnace in wood, and like a torch in straw, to devour the adversaries with whom they were joined through feigned friendship. Let them devour from the right and from the left, and let them kill all the peoples around, so that Jerusalem may once again be inhabited in its place, and may not fear hostile attacks. Let the cities, towns, villages, and hamlets of the three tribes of Judaea, which were plundered and devastated, be restored as they were before being ravaged. And let not the royal house, and the distinguished and magnificent tribe of Judah, and the inhabitants of Jerusalem boast against the tribe of Judah, for it is ruled by its own authority, governed by its own counsel; but let them know that victory belongs to the Lord in both. Whether these things are according to history or they are future events, leaving the faith of the affairs to the judgment of the Lord, and to those who have received the sacred spirit of wisdom and truth from him. We say that during the time of the Church's persecution, the leaders and officers bearing the name of Christians, about whom we have spoken above, when the Lord brings peace to Jerusalem and destroys the adversary by the breath of His mouth, will be like a blazing furnace in the wood, devouring fruitless trees, and like torches in the straw, consuming whatever grain it does not have, and carried by every wind of doctrine, they will be handed over to the fire. And the princes of Judah and the officers at their right and left will devour those who refuse to walk in the middle of the road and do not know. To be excessive in wickedness, from which the people of God refrain, we will not turn to the right or to the left, but we will walk the straight path (Numbers 20). The right path is called frugality, which the Greeks call φειδολία (sparcity); the left path is luxury; the middle path is rectitude and frugality. Therefore, all those on the right path, to whom it is said: Do not be overly righteous (Ecclesiastes 7:17): and on the left, those who hear: The ways that turn to the left are perverse (Proverbs 4:27), the devouring flame will consume, and with the enemies defeated and removed, Jerusalem, that is the Church, will regain its former glory and be in its proper state, and the tents of Judah will be saved, while the gatherings of Christians scattered throughout the world, which we desire to leave like tents and tabernacles for the house that is not made by human hands, and for the heavenly Jerusalem. Therefore, the dwellings of the common people and everyone who is called by the name Christian, and who are considered in the public eye, received the old peace when the princes of the Churches were besieged and turned to flight, so that the masters and teachers do not think that it was due to their own teaching and wisdom, but that peace was restored to the Churches by the help of the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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