Zechariah Chapter 9
A Humble King Conquers
A. The Burden Against Hadrach
(Zechariah 9:1-4)
“The burden of the word of the Lord, against the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the Lord; and Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise. And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets. Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.”
The word burden here means an oracle of judgment. These final prophetic oracles of Zechariah (chapters 9–14) are not dated, but it is likely they were given in the latter part of Zechariah’s life. The “burden against the land of Hadrach” is often connected historically to the conquests of Alexander the Great, who swept through this entire region in 332–331 B.C. The cities mentioned in this passage—Hadrach, Damascus, Hamath, Tyre, and Sidon—trace his military campaign through the Promised Land. When Scripture says that “the eyes of man, as of all the tribes of Israel, shall be toward the Lord,” it indicates that the eyes of all were upon the Lord’s instrument of judgment, Alexander, who unknowingly fulfilled God’s sovereign plan.
Tyre and Sidon were the chief cities of Phoenicia, north of Israel. Tyre, especially, was renowned for its fortifications, wealth, and maritime trade. She was thought to be unconquerable. The Assyrians besieged Tyre for five years without success, and Nebuchadnezzar of Babylon laid siege for thirteen years but failed to destroy the city. Yet Alexander the Great conquered Tyre in only seven months. He accomplished this by using the ruins of the old mainland city to build a causeway to the island fortress, displaying both military ingenuity and divine providence. Though men regarded Tyre as invincible, God’s word declared, “Behold, the Lord will cast her out, and he will smite her power in the sea.” True to the prophecy, Alexander’s forces broke through the walls, destroyed her navy, and burned the city with fire, fulfilling every word of this passage.
B. Judgment Against the Cities of the Philistines
(Zechariah 9:5-8)
“Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful; and Ekron, for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he shall be for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite. And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.”
The Philistine cities of Ashkelon, Gaza, Ekron, and Ashdod lay to the south of Tyre and Sidon. These too were conquered by Alexander in his march through the land. This prophecy perfectly describes the rapid fall of the eastern Mediterranean coastlands to the Greeks under his command. When Zechariah declared that “Ashkelon shall see it and fear; Gaza also shall be very sorrowful,” he described the dread that swept through the region as one city after another fell before Alexander’s armies.
The Lord further declared that “a bastard shall dwell in Ashdod,” signifying that foreigners of mixed descent would inhabit the land, stripping the Philistines of their national pride. Yet even in judgment, God’s mercy appears: “He that remaineth, even he shall be for our God, and he shall be as a governor in Judah.” This indicates that a remnant of the Gentiles would one day be assimilated into the covenant people of God, just as the Jebusites were when David captured Jerusalem. According to Joshua 15:8, Second Samuel 5:6–9, and Second Samuel 24:16–18, the Jebusites were not exterminated but incorporated into Israel’s nation, serving peacefully within her borders. So would it be with the remnant of Ekron.
The Lord also promised divine protection for His house, saying, “I will encamp about mine house because of the army.” This refers to the remarkable fact that when Alexander marched through the land toward Egypt, he did not attack or harm Jerusalem. God supernaturally preserved His city during this time. The Jewish historian Josephus provides a fascinating record of this event in Antiquities of the Jews (Book 11, Chapter 8), where he recounts how the high priest Jaddua, warned by God in a dream, met Alexander in full priestly garments outside Jerusalem. When Alexander saw him, he bowed in reverence, explaining to his general Parmenio that this very figure had appeared to him in a vision years earlier, assuring him of victory over Persia. Alexander then entered Jerusalem peacefully, offered sacrifices to the Lord, and granted the Jews favor and exemption from tribute in the seventh year.
Thus the prophecy was fulfilled: “No oppressor shall pass through them any more, for now have I seen with mine eyes.” The Lord’s eyes, which had once been upon the nations in judgment, were now upon His people in protection. He saw their faithfulness and spared them amid conquest, proving once again that no matter how great the armies of men, the hand of God rules over history.
B. The Coming King and His Deliverance
(Zechariah 9:9)
“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.”
This passage presents one of the most beautiful and significant prophecies concerning the Messiah’s first coming. The command to “Rejoice greatly” and “Shout” calls upon Zion and Jerusalem to lift their voices in praise and jubilation, for their long-awaited King is coming. This King is described as “just,” meaning righteous and holy, and “having salvation,” indicating that He comes not to destroy or subdue by force, but to redeem and deliver His people. His character is marked by humility, for He comes “lowly, and riding upon an ass.”
The image of the Messiah riding on a donkey reveals a deliberate contrast with worldly kings and conquerors. In ancient times, kings rode horses during war but donkeys during times of peace. The donkey, though humble, was a royal mount when peace prevailed. Thus, Christ’s entrance into Jerusalem upon a donkey symbolized His mission as the Prince of Peace. Unlike Alexander the Great, who conquered by the sword, Jesus Christ came in meekness to conquer the hearts of men through love and righteousness.
This prophecy found its exact fulfillment in the triumphal entry of Jesus Christ as recorded in the Gospels, where Matthew wrote: “Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass” (Matthew 21:5). On that day, the people spread their garments and palm branches in the way, crying, “Hosanna to the Son of David.” They recognized for a moment what Zechariah had foretold centuries earlier—the coming of their righteous King.
Yet to the Roman observer, this entry would have seemed unimpressive. When Julius Caesar returned to Rome from Gaul, he had a victory parade lasting three days, displaying his captives and treasure. In contrast, Jesus’ procession was humble and unadorned, lacking all pomp and grandeur. Nevertheless, this was the true triumph, for He came not to take lives but to give His own as a ransom for many.
The prophet also emphasizes the nature of humility in the life of Christ and His followers. Charles Spurgeon remarked, “Brethren, let us be lowly. Did I hear one say, ‘Well, I will try to be lowly’? You cannot do it in that way. We must not try to act the lowly part; we must be lowly, and then we shall naturally act in a humble manner.” Pride is the antithesis of the spirit of Christ, for though He was the eternal Son of God, He made Himself of no reputation, taking upon Himself the form of a servant.
The phrase “a colt, the foal of an ass” is a Hebrew expression denoting a purebred animal fit for royal use. As Adam Clarke noted, God commanded Israel’s kings not to multiply horses (Deuteronomy 17:16), lest they depend upon military might. Christ, fulfilling all righteousness, obeyed that principle. Riding upon a horse would have symbolized worldly power; riding upon a donkey revealed submission to the will of God and perfect humility before men.
(Zechariah 9:10)
“And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.”
This verse transitions from the Messiah’s first coming to His second. In His first advent, He came as the lowly King bringing salvation; in His second, He will come as the conquering King bringing peace to all nations through His rule. The Lord declares that He will “cut off the chariot from Ephraim, and the horse from Jerusalem,” meaning that warfare will cease among His people. The “battle bow shall be cut off,” symbolizing the end of all human conflict under His reign.
This peace is not merely the absence of war but the establishment of divine order under the righteous authority of Christ. Isaiah prophesied of that time, saying, “And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4).
The phrase “he shall speak peace unto the heathen” reveals the universality of His reign. No longer will peace be limited to Israel alone; it will extend to all nations. His rule will be “from sea even to sea, and from the river even to the ends of the earth,” a poetic expression for total dominion. This points forward to the millennial reign of Christ, when He will sit upon the throne of David and govern the world in righteousness. As the angel declared to Mary, “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:32–33).
Psalm 72 also anticipates this reign: “He shall have dominion also from sea to sea, and from the river unto the ends of the earth” (Psalm 72:8). During this time, righteousness will cover the earth as the waters cover the sea. Isaiah wrote, “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth… The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid… They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:4–9).
Therefore, verse 9 portrays the humility of the Messiah at His first coming, while verse 10 proclaims His majesty and universal authority at His second coming. Together, these verses form a panoramic view of the Redeemer—meek in His first advent, mighty in His second; a servant at Calvary, yet the Sovereign at His return.
C. Judah’s Liberation and Blessing
(Zechariah 9:11–17)
“As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee; when I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.”
This prophecy reveals a picture of divine deliverance, judgment upon Israel’s enemies, and blessing upon the restored nation. The passage begins with a promise rooted in covenant: “By the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” This likely refers to the Mosaic covenant, which was ratified by blood as recorded in Exodus 24:7–8: “And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.” Because God had entered into covenant relationship with Israel, He would not abandon them forever to captivity.
The imagery of being set free “from the pit wherein is no water” speaks of deliverance from hopeless bondage. In ancient times, prisoners were sometimes cast into dry cisterns—pits with no water, symbolic of despair and death. God’s promise to bring His people out of such a pit shows His faithfulness to restore those who are His.
He then calls, “Turn you to the strong hold, ye prisoners of hope.” Though they were once captives, they are still prisoners of hope, for they are bound not by despair but by the sure promise of God. The “stronghold” represents both physical safety and spiritual refuge in the Lord Himself. It is a call to repentance and faith, to return to the protection found only in God. As David wrote, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust” (Psalm 18:2).
God promises, “Even to day do I declare that I will render double unto thee.” The restoration He offers is not meager or partial, but abundant. The phrase “restore double” echoes His promise in Isaiah 61:7: “For your shame ye shall have double; and for confusion they shall rejoice in their portion.” The Lord delights to give beauty for ashes and abundance in place of suffering.
He continues, “When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece.” Here Judah and Ephraim are depicted as weapons in God’s hand—Judah as the bow, Ephraim as the arrow. This symbolizes the reunification of God’s people, once divided, now joined together for His purpose. Historically, this prophecy found a partial fulfillment in the days of the Maccabees, when the Jewish people rose up against the successors of Alexander the Great and fought valiantly for their faith and nation. However, the ultimate fulfillment awaits the end times, when the Lord will again empower His people to stand against the forces of the world.
The Lord Himself leads the battle, as declared in verse 14: “And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south.” This is a picture of divine intervention and supernatural victory. The trumpet is often associated with God’s presence in battle and His command over His hosts (Numbers 10:9, Joel 2:1). When God arises on behalf of His people, none can stand against Him.
The Lord of hosts is their defender: “The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones.” This echoes the faith of David, who defeated Goliath with a sling and a stone (1 Samuel 17:49). The victory comes not through human might, but through faith and divine empowerment. “They shall drink, and make a noise as through wine” portrays the exuberant joy and celebration of victory, not drunkenness, but overflowing gladness. Their abundance is compared to the basins that caught the blood of sacrifices at the altar, emphasizing the completeness of their deliverance.
Verse 16 declares, “And the Lord their God shall save them in that day as the flock of his people.” This tender image portrays the Lord as the Shepherd-King, protecting and redeeming His flock. He calls them “as the stones of a crown, lifted up as an ensign upon his land.” The redeemed people of Israel will shine like jewels in the crown of their King. Malachi 3:17 affirms this truth: “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels.”
The prophecy concludes with an exclamation of praise: “For how great is his goodness, and how great is his beauty!” The Lord’s goodness and beauty will be seen in the restoration of His people and the prosperity of His kingdom. The mention of “corn” and “new wine” reflects agricultural abundance and joyful renewal, symbols often associated with the millennial kingdom (Hosea 2:21–22; Joel 2:19). The grain strengthens the young men, and the new wine brings gladness to the young women, illustrating the fullness of peace and blessing when the Lord reigns from Zion.
In summary, this passage reveals the Lord’s covenant faithfulness, His deliverance of Israel, His coming judgment upon the nations, and the glory of His future kingdom. The same God who once delivered His people from bondage will again raise them up in the end, establishing everlasting peace and prosperity under the rule of the Messiah.
