Zechariah 9 Study Notes

9:1-17 The third section of Zechariah is different in many ways from the first and second sections, leading many commentators to conclude that it was written by a different person (see Introduction). It is an extended poem, beginning with a description of God as victorious Conqueror and King, which follows the pattern of oracles against the nations (see note at Am 1:3-2:16). Since poetry is often characterized by multiplying images to emphasize a point, it is not surprising to find God’s overpowering strength expressed in numerous ways and against many different enemies. The poet included obscure cities and regions not mentioned elsewhere in the Bible (Zch 9:1-2), with little archaeological or literary data preserved about them. The intent was to underscore the contrast between the enemies who would be consumed by God’s power and the new king ruling from Jerusalem.

9:1 Pronouncement denotes a message from God, often language of judgment, here marking the beginning of a new section. For the eyes of humanity and all the tribes of Israel to be on the Lord would be a remarkable reversal, suggesting the reuniting of the twelve tribes (Judah and Israel, cp. 8:13) and the inclusion of Gentiles.

9:3-4 Tyre was well known as a naval and commercial power with an impregnable fortified island one-half mile off the Mediterranean coast. Alexander the Great and his army spent seven months dismantling the city on the mainland and building a causeway to the island. Tyre came under frequent prophetic judgment in the Prophets (Is 23; Jr 25:17-22; Ezk 26-28; Am 1:9-10).

9:5-7 The cities of Philistia represented the archenemy of the Israelites in the days of the monarchy. Removing blood from their mouths suggests judgment that was also an act of cleansing, bringing the people into conformity with God’s law (Lv 17:11-12). Announcing that they too will become a remnant is a striking reversal, an extraordinary measure of divine compassion granted to enemies (cp. 2:11; 8:20-23).

9:8 The preceding verses denote the conqueror’s movement through Palestine, from north to south, eventually arriving in Jerusalem—the path followed by Alexander the Great (332 BC). Some see the statement that no oppressor will march against them again as fulfilled when Alexander spared Jerusalem, but the city’s subsequent destruction by the Romans in AD 70 suggests that it is better to understand the statement as poetic language for God’s general protection (Is 45:17; Jr 17:25).

9:9 Since the days of David and Solomon the chosen people had longed for a king of similar stature, but none had come forth until the announcement of this King who is righteous. Instead of riding a mule, which was common for kings (see note at 2Sm 13:29), he would ride a donkey—signifying unexpected humility. This prophecy was recognized by early Christians as applying to Jesus’s triumphal entry into Jerusalem (Mt 21:5; Jn 12:15).

9:10-15 The image of God as Divine Warrior is common in the OT (Ex 15:3-12; Jos 5:13-15; Hab 3:9-15). In this passage his actions are typical of a victorious conqueror, cutting down chariot . . . horse, and bow, extending the kingdom’s dominion, releasing prisoners, and taking on distant enemies (Greece).