Zechariah 9 Study Notes

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).