Up. Paul, in interpreting the words "whosoever shall call upon the name of the Lord shall be saved," emphasized the word "everyone"; Thus, he excluded the possibility of understanding prophecy in a narrow sense (as the salvation of the Israelites alone). God's people include any person who lives in the Lord (Rom 10:12-13).

The Book of Kings concludes. St. Joel with a picture of the triumph of the Kingdom of God. The Heavenly Judge gathers the nations "into the valley of Jehoshaphat" (3:2) that surrounds Jerusalem. This image has a double meaning: the rebirth of the Remnant of Israel, scattered among the nations, and the rebirth of the Church of Christ in a terrible apocalyptic era.

The Kingdom of God is depicted by the prophet in visible features. God's righteousness puts an end to all wars and hostile forces (3:9-14). Peace and prosperity are granted to the faithful. These pictures (3:17-21) are characteristic of the metaphorical, metaphorical language of the prophets. To a certain extent, they also nourished the ideas of earthly messianism and chiliasm[42]. But the main gift of Theophany is the gift of the Holy Spirit, Who will transform creation.

4. Chapters 9-14 of the Book. Zechariah are an independent work with a special title. In language, style, and themes, it differs from the writings of Zechariah, who lived in the sixth century B.C. It no longer speaks of the rebuilding of the Temple, Zerubbabel, and the high priest Joshua, as in Zechariah. Author of chapters 9-14 of the Book of Kings. Zechariah no longer expects the speedy restoration of David's kingdom. His aspirations are eschatological and apocalyptic. Since he mentions the Greeks, most commentators refer to the second part of Book II. In this epoch, the troops of Alexander the Great captured the whole of Western Asia. The prophecies about the fate of Syria (Hadrach and Damascus) and Phoenicia (Tyre and Sidon) are believed to contain echoes of the events of this time.

To the conquerors and tyrants of this world, the prophet opposes the true King, the Messiah:

Rejoice with joy, O daughter of Zion, Rejoice, O daughter of Jerusalem; Behold, thy King cometh unto thee; righteous and saving, Meek Sitting on a Donkey and on a colt, the son of a foal. (9,9)

The Messiah does not choose the donkey by chance. The horse has long been a symbol of war. The meek King must enter the holy city on the back of an animal, which signifies peace. That is why Christ the Saviour will do just that when He triumphantly enters Jerusalem (Mt 21:1-5).

The prophet shows people that the coming of the Messiah is a miracle of Divine mercy. The sinners did not deserve it, the shepherds of the people were unworthy (11:1-11). The Lord Himself wants to be the Good Shepherd for His sheep. But people's ingratitude is great. God asks through the prophet how they will repay him for his care and receives thirty pieces of silver, the value of a slave (cf. Ex 21:32). This is how the work of the heavenly Shepherd is evaluated. The symbolic action of the prophet throwing the pieces of silver in the Temple to buy the potter's land with them indicates the sin of the people. Potter's land was the name given to barren clay lands that were very cheap (11:12-13). This is a type of the crime of Judas, who received the price of a slave for his betrayal (Matthew 27:5, 9-10).

The book concludes with a description of the repentance of sinners:

And upon the house of David and upon the inhabitants of Jerusalem I will pour out the spirit of grace and tenderness, and they shall look upon Me,43 whom they have pierced, and they shall weep as one mourns for the only-begotten son, and mourn as one mourns for the firstborn. On that day there will be a great mourning in Jerusalem, like the mourning of Gadadrimmon in the valley of Megiddo (12:10-11).

The prophecy points not only to the repentance of the people weeping that they pierced the Lord with their sins, but also to the suffering Messiah, pierced on the cross.

Note. Gadadrimmon (Hadad-Rimmon) was a Canaanite nature god whose death was mourned in an annual ritual. The prophet compares this ritual to a nationwide repentance, which will take over not only Israel, but also all the tribes (12:14).

The apocalyptic era ends with the complete enthronement of God over the world: "And it shall come to pass in that day, that living waters shall flow out of Jerusalem... And the Lord will be King over all the earth; on that Day the Lord will be one, and His name will be one" (14:8-9).

This prophecy will be fulfilled both in Christ's preaching about the Kingdom of God and in His last appearance at the end of history.