Zechariah 9

For the first eight verses of this chapter, the Lord is focusing on his judgment toward Israel’s enemies. Much of that judgment was brought about by the conquests of Alexander the Great as many scholars attest. In the year 333 BC Alexander defeated the Persians at the Battle of Issus. After that great victory, he was able to move his army down the Mediterranean coastline, subjugating the cities, even the main fortified cities of Tyre and Gaza. He then moved down to Egypt, where he found no resistance. This is an astounding prophecy that was made by Zechariah around 520 BC or some 187 years before it happened. Baldwin says, “Originally the Mediterranean coast had been designated Israel’s territory (Nu. 34:5,6) and yet it had never been possessed by Israel. Now, at last, the Lord will claim it.” [1]

“A prophecy: The word of the LORD is against the land of Hadrak and will come to rest on Damascus—for the eyes of all people and all the tribes of Israel are on the LORD—” (9:1). This first verse begins with the Hebrew word mas-sa, which has the meaning of oracle or burden. The burden or prophecy is against the lands of Hadrach and Damascus. Scholars have not been able to accurately locate Hadrach, although it is mentioned in Assyrian inscriptions. [2] They feel that it was the northernmost area mentioned and that it was somewhere north of Damascus in the Orontes River Valley. [3] It is interesting that after Alexander defeated the Persians at Issus he sent his general Parmenion to Damascus. That was where the Persian treasury had been moved. Parmenion plundered the Persian war chest and replenished that of Alexander. [4] We remember that Damascus was the age-old enemy of Israel.

Zechariah mentions that the eyes of the people and of Israel were turned to the Lord. Merril Unger remarks: “…that as the people were watching Alexander, they were actually watching God at work, for ‘history is His story.’” [5] Wiersbe remarks of Alexander that, “he unified the whole world…[so they could speak] the common Greek language of the people of that day. The combination of Greek culture and Roman government, roads, and laws was just what the early church needed for the spread of the gospel.” [6] We might also add that the sea lanes in Roman times were also made comparatively safe.

The prophet continues: “and on Hamath too, which borders on it, and on Tyre and Sidon, though they are very skillful” (9:2 ). Hamath, known as Hama today, was also on the Orontes and north of Damascus like Hadrach. In some biblical accounts, the city was featured as the northern limits of the promised land (cf. Num. 13:21; Josh. 13:5; Judg. 3:3). [7] In this verse, Zechariah introduces the Phoenician cities of Tyre and Sidon. He notes that they were very skillful. The Hebrew for skillful is ha-k e-mah. Most of the other popular translations render this as wise, which is its basic meaning in the Hebrew language even to this day. We might recall that the Phoenicians were great sea people. They built up a very large and extremely prosperous trading empire throughout the whole Mediterranean.

“Tyre has built herself a stronghold; she has heaped up silver like dust, and gold like the dirt of the streets” (9:3). The city of Tyre was an island fortress about half a mile off the Mediterranean coast. It was thought to be impregnable. Barnes describes her walls as being 150 feet high (46 m.) with proportionate breadth. It was compacted with large stones embedded in gypsum. [8] The great Nebuchadnezzar and his army had previously besieged the city for thirteen years without success. Because of her vast trading empire, Tyre was exceedingly rich. Along with her riches she had become proud and haughty (Isa. 23:8-9; Ezek. 28:5).

“But the Lord will take away her possessions and destroy her power on the sea, and she will be consumed by fire” (9:4). Obviously, the Lord used Alexander to conquer and destroy Tyre. The great general defeated her in a siege of only a few months. He used the rubble of the conquered part of old Tyre on land to build a mole or causeway to the island. [9] The city was destroyed by fire (Amos 1:9-10) and her walls were hurled into the sea. Her proud navy was destroyed as Isaiah 23:1 had predicted. From the survivors, thirty thousand were sent to the slave markets and two thousand of the men were crucified. [10] All of this occurred in 332 BC.

“Ashkelon will see it and fear; Gaza will writhe in agony, and Ekron too, for her hope will wither. Gaza will lose her king and Ashkelon will be deserted” (9:5). With the fall of Tyre, the Philistine cities would become terrified, since strong Tyre was their northern ally and defense. [11] Ekron, the most northern city would be attacked first. Gaza fell to the Greeks after a siege of two months. The male captives were all killed while the women and children were sold into slavery. [12] Barnes says, “A contemporary of Alexander mentions, that the king of Gaza was brought alive to Alexander on its capture …Alexander wholly depopulated it and repeopled the city with strangers.” [13]

“A mongrel people will occupy Ashdod, and I will put an end to the pride of the Philistines” (9:6). The mongrel mentioned is the Hebrew mam-zer meaning a bastard or child of incest. [14] This probably meant that a mixed-race or alien people would be installed in the city after its depopulation by war. This was the great general’s custom. Guthrie says, “After the conquests of Alexander the Philistines disappeared as a separate people.” [15]

“I will take the blood from their mouths, the forbidden food from between their teeth. Those who are left will belong to our God and become a clan in Judah, and Ekron will be like the Jebusites” (9:7). The Philistines, as most Gentile people, ate meat with the blood still in it. That was to change. They would become a part of Israel just as the Jebusites did after David’s conquest of them (2 Sam. 5:6-9, 24:16-18). Clarke reports how many Philistines later became proselytes to Judaism. [16]

“But I will encamp at my temple to guard it against marauding forces. Never again will an oppressor overrun my people, for now I am keeping watch” (9:8). While Alexander conquered Samaria he seems to have spared Jerusalem and the Jews. We have a very interesting account of this in Josephus Antiquities 11-8-5. Some think this is but legend but nevertheless, it seems to reflect some truth. The high priest dressed himself in scarlet and purple with the mitre upon his head. He and many others went out to meet Alexander in peace. Upon seeing the priest so clothed the general was amazed and declared that this same figure had appeared to him earlier in a dream and encouraged him to attack the Persians. Alexander then went peaceably to Jerusalem and offered a sacrifice to God. Guthrie says, “Alexander spared Jerusalem and gave the Jews special favors.” [17] This could reflect Zephaniah 3:14-20.

The Coming King

Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey. Zechariah 9:9.

In this section, we have a sharp break with all that has gone before in Zechariah. Some liberal scholars even doubt that this section could have been written by the prophet. They point out that his name, while mentioned in previous chapters, does not appear in these later chapters. Certainly, it betrays the passage of time and situation. Perhaps it was written by a much older Zechariah as some writers suggest.

Wiersbe says of the rest of the book: “These six chapters comprise one of the greatest concentrations of messianic truth found anywhere in scripture.” [18] We cannot miss the fact that the scripture for Jesus’ Triumphal Entry was based on the event described in 9:9. We note this in Matthew 21:2-7; Mark 11:2-7; Luke 19:30-35 and John 12:14-15. The fact that reference to this event is mentioned in all four gospels should tell us of its great importance. Baldwin says, “most commentators agree that the Messianic king is foreshadowed here.” [19]

There is a striking contrast between the conqueror Alexander the Great, who rode on a charging steed, and Jesus who came as King riding on a gentle little donkey colt. In Matthew 21:7, we see that there were really two beasts, a mother and colt that had never been ridden. What a very clear and accurate fulfillment of prophecy! This event is reenacted on the Mount of Olives each year by Christians who come from all over the world. We know it as Palm Sunday.

This picture immediately signifies that Jesus came as the King of Peace. Alexander’s victories would eventually fade away, but Jesus’ victory would last forever. He came first as the King of inner peace, which would eventually expand to the King of world peace.

What a cause for rejoicing! The daughter of Zion could shout and rejoice greatly. “Since the names of towns are feminine in Hebrew, ‘daughter’ is appropriate.” [20] Through the ages daughters and sons of Zion have continued to rejoice over this picture.

“I will take away the chariots from Ephraim and the warhorses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth” (9:10). God had instructed his people that they should not acquire horses from Egypt or depend on them (Deut. 17:16; Psa. 20:7). Yet King Solomon accumulated many horses and chariots (2 Chr. 1:14), as did the kings after him. The Lord in his reign will do away with them and will bring peace to the nations. Pett comments, “‘From sea to sea, and from the River to the ends of the earth.’ The description is intended to be all-inclusive.” [21]

“As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit. Return to your fortress, you prisoners of hope; even now I announce that I will restore twice as much to you” (9:11-12). Of course, in ancient times covenants were “cut” using the blood of slain animals to ratify them. All this was a picture of the covenant to come ratified by the blood of the Savior Jesus. Since the covenant with Israel was made, some Israelites have been called upon to suffer for its sake. Sometimes they have suffered for their own disobedience to that covenant. Here we see the Messiah freeing these prisoners. In Bible times dungeons were often just pits without water and with miry clay at their bottoms. [22]

The time of Zechariah was a time of restoration and this picture surely includes those stragglers who were still coming home from Babylon. The expression “prisoners of hope” is an interesting one. Much later we will see the Apostle Paul saying a similar thing, that for the hope of Israel he is bound with a chain (Acts 28:20). [23] The loving and bountiful God will restore blessings to these people.

“I will bend Judah as I bend my bow and fill it with Ephraim. I will rouse your sons, Zion, against your sons, Greece, and make you like a warrior’s sword” (9:13). Several commentators feel that this is a reference to the Maccabean victories in the second century BC (cf. Dan. 8:9-14; 11:32). [24] These victories were miraculous as a small and ill-equipped band of devout Jews defeated one of the most powerful armies in the world. The Hebrew ya-van (Javan in English) used in this verse is still used today in Israel to designate Greece. This great victory is still celebrated by Jews today as the Festival of Hanukkah.

The Lord Appears

Then the LORD will appear over them; his arrow will flash like lightning. The Sovereign LORD will sound the trumpet; he will march in the storms of the south, and the LORD Almighty will shield them. They will destroy and overcome with slingstones. They will drink and roar as with wine; they will be full like a bowl used for sprinkling the corners of the altar. Zechariah 9:14-15

Utley says of this picture: “Lightning and arrows are often used metaphorically of YHWH’s fighting on behalf of His people (cf. Ps. 18:14; 144:6; Hab. 3:11).” [25] Clearly, it is the Lord God who is doing the fighting here. The rest of the text in this passage is rather obscure. Baldwin comments, saying that the Hebrew means, “They shall make a noise as though drunk.” [26] Of course, actual drunkenness was frowned upon in Israel as it still is today. The last verse is metaphorical since Jewish people were forbidden to eat or drink blood. Leviticus 3:17 says: “This is a lasting ordinance for the generations to come, wherever you live: You must not eat any fat or any blood.” The picture is that of sacrificial vessels near the altar that were often filled with blood” (cf. Exo. 29:12; Lev. 4:18).

“The LORD their God will save his people on that day as a shepherd saves his flock. They will sparkle in his land like jewels in a crown” (9:16). We have two beautiful pictures here. One is a flock of sheep saved or rescued by the shepherd. The other is a picture of sparkling jewels in a king’s crown. It is impossible to know how this passage overflows into the Millennial period of history when Israel will be rescued and will rest in peace and glory (cf. Jer. 31:10-14).

“How attractive and beautiful they will be! Grain will make the young men thrive, and new wine the young women” (9:17). Guzik sees this verse as speaking of the coming Millennium. At that time grain and wine will overflow as the Lord makes blessings abound (cf. Hos. 2:21-22; Joel 2:19). [27]

Footnotes

1. Baldwin, Haggai, Zechariah, Malachi, p. 157.

2. Guthrie, et al., The New Bible Commentary, p. 795.

3. Baldwin, Haggai, Zechariah, Malachi, p. 158.

4. Anson F. Rainey & R. Steven Notley, The Sacred Bridge, Carta’s Atlas of the Biblical World (Jerusalem: Carta Jerusalem, 2006), p. 297.

5. Quoted in Wiersbe, The Wiersbe Bible Commentary, OT, p. 1515.

6. Ibid.

7. Baldwin, Haggai, Zechariah, Malachi, p. 159.

8. Barnes, Notes On The Whole Bible, Zechariah, v. 9:3.

9. Utley, Free Bible Commentary, v. 9:3.

10. Rainey & Notley, The Sacred Bridge, p. 298.

11. Utley, Free Bible Commentary, v. 9:5.

12. Yohanan Aharoni and Michael Avi-Yonah, The Macmillan Bible Atlas, revised by Anson Rainey and Ze’ev Safrai (New York: Macmillan Publishing Company, 1968, 1977, 1998), p. 133.

13. Barnes, Notes On The Whole Bible, Zechariah, v. 9:5.

14. Parunak & Whitaker, WTT Hebrew Text, Zech. 9:5. BibleWorks 10, 2017.

15. Guthrie, et al., The New Bible Commentary, p. 795.

16. Clarke, Adam Clarke Commentary, v. 9:7.

17. Guthrie, et al., The New Bible Commentary, p. 795.

18. Wiersbe, The Wiersbe Bible Commentary, OT, p. 1514.

19. Baldwin, Haggai, Zechariah, Malachi, p. 163.

20. Ibid, pp. 164-65.

21. Pett, Peter Pett’s Commentary on the Bible, v. 9:10.

22. Jamieson, et al., Commentary Critical and Explanatory on the Whole Bible, v. 9:11.

23. Coffman, Coffman’s Commentaries on the Bible, v. 9:12.

24. Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 906.

25. Utley, Free Bible Commentary, v. 9:14.

26. Baldwin, Haggai, Zechariah, Malachi, p. 170.

27. Guzik, Enduring Word, Zechariah, v. 9:11-17.