ZECHARIAH 9: 1- 9
A WORLD CONQUEROR AND THE PRINCE OF PEACE
[Ezra 6:13-22 / Ezekiel 26:12-14]
Zechariah does not record for us that the Temple was completed but Ezra (6:13-22) does. However, the completion of the Temple was not the end of the story. With the temple finished Zechariah relays prophecies for the future in Zechariah 9-14.
That a new section of the book is beginning is clear from the new subject matter presented and from a distinct and prominent heading in 9:1. The scope of this third section (chapters 9-14) is similar to the first section (chapters 1-6), though it specifically and directly addressing the future. [The break (about 40 years) at Zechariah 9 is not unlike that occurring at Isaiah 40. The changed style and approach are probably for similar reasons. Both are revelations that were given at a later period and for a different purpose. Zechariah's immediate purpose was to encourage the people to remain true to the LORD by showing them what still lay in the future.]
Chapters 9-14 are prophetic in nature and deal with the overthrow of heathen world powers and the establishment of Messiah's Kingdom. This great prophetic section contains two prophetic oracles or "burdens." The first oracle in chapters 9-11 basically embraces the first advent and the rejection of Messiah, the Shepherd-King. The second oracle in chapters 12-14, deals with the second advent and acceptance of Messiah, the Shepherd-King. The first oracle (9-11) delineates the judgment through which world powers are destroyed and the House of Judah (the Church?) coming into full blessings with strength to overcome all her enemies and sorrows. The second oracle (12-14) deals with the divine purging through which Israel herself is sifted (tribulation period?) in the final great struggle with the nations and is changed into a holy, priestly nation.
In our passage tonight, it is probably correct to understand 9:1-6 as a prophetic description of Alexander the Great's progress south conquering the traditional enemies of Israel by divine providence and verse 8 as the deliverance of Jerusalem. But the total prophecy does not point to this conquer's success but to another Hero's success.
I. THE PROPHECY AGAINST THE LAND OF HADRACK, 1-2a.
II. THE PROPHECY AGAINST TYRE AND SIDON, 2a-4.
III. THE PROPHECY AGAINST PHILISTINE CITIES, 5-7.
IV. THE PROPHECY OF THE COMING KING, 8-9.
Chapter 9 describes two times of deliverance for God's people. First destruction would be divinely sent upon their surrounding countries, but not upon them (9:1-8). Jerusalem alone of the major cities of that region would emerged unscathed. The other deliverance (9:13-17) is set against the background of a conflict with Greece, which is subdued by the LORD going forth like a whirlwind. As a result of God's distinguishing actions His blessed people will shine like a diadem.
Between these two deliverance accounts there is introduced the Peaceful King whose dominion would be worldwide and who would accomplish much (9:9-11). Despite their depressed circumstances, His people should even now be able to capture some of the joy of anticipation that will be realized when their Peaceful King comes.
The ‘Word of the LORD' begins looking forward to its divine message and content being realized in verse 1. "The burden of the Word of the LORD is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward the Lord)."
The word burden (massa - ) is from the root word, nasa, "to lift up or take up." The word has a primary meaning of load, burden, judgment and a secondary understanding of utterance. Thus a prediction of a weighty act is being laid upon or lifted up.
This weighty message of the LORD is pronounced as coming down on Israel's neighbors starting with Hadrach (bordering on the Euphrates River). H dr ch (or Ha-tarika) was an Ar/a/me/an city-state near Damascus and Hamath ("fortress"). It was located in the interior of modern Syria across the Lebanon Mountains near Damascus, which was the leading city of the Arameans. Thus the area of Damascus is the initial resting place of the weighty prophetic burden. Though the strike would fall upon Hadrach, its ultimate goal was the capital city of Damascus. It is from there that it spreads itself out over the area which the passage goes on to describe.
The Arameans were long–standing enemies of Israel (1 Kgs. 20:1; 2 Kgs.10:32-33), and judgment had been pronounced against it by the prophets (Isa. 17:1-3; Jer. 49:23-27; Amos 1:3-5). At this time Damascus was the seat of the Persian governor of the province of Trans–Euphrates. This is judgment to come upon the occupying power. It is clear that Damascus would be unable to resist what the LORD has determined.
So this weighty word foretells the judgment against this area by the Greek armies under the command of young Alexander the Great. Alexander did in fact devastate the city on his way south to Egypt. Damascus was full of Darius' riches and became Alexander's headquarters for a time. [See Burns, Ross (2005), Damascus: A History, Routledge.]
Alexander's conquests had an effect to turn "the eyes of men toward the LORD for there was no possible way help could come from any other source, so the eyes of all men especially all the tribes of Israel are toward the Lord, looking to Him for deliverance. Or the thought could mean that while the people were watching the movement and conquering of Alexander the Great's Army they were really looking at the working of the Lord's hand, for "history is His story." [Merrill Unger, Zechariah: Prophet of Messiah's Glory, Zondervan, 1963, p152]
The catalogue of those on whom the LORD's word of judgment is rendered continues in verse 2. "And Hamath which borders on it;"
Hamath is modern Hama (which Amos 6:2 calls "great Hamath) was on the north border of Damascus. Damascus and Hamath were the key town in the land of Hadrach (2 Kings 23:33; 25:6,7,20,21). They would both experience the same fate of destruction by the Macedonian Conqueror. Having indicated the two capital cities which represent Syria, the prophet proceeds to speak of the capitals of Phoenicia.
II. THE PROPHECY AGAINST TYRE AND SIDON, 2b-4.
The focus in the second part of verse 2 shifts south to Phoenician territory on the coast west of Damascus, in the area of modern Lebanon.
"For Tyre and Sidon, though they were very wise,"
After conquering the Arameans or Syria, Alexander the Great came against the Phoenician cities of Tyre and Sidon. They were located on Mediterranean coast and stood in the conqueror's path in his victorious sweep into Egypt. Though Sidon was the mother city of Tyre, Tyre completely outranked it. (Sidon surrendered to Alexander without a struggle). Tyre is singled out for special mention in this prophecy. Despite her idolatry and immorality she was a place of prosperity and worldly wisdom. The Phoenicians were renowned traders (Ezek. 27:12-24), and ‘skillful' refers to their ability to make money. She was the greatest commercial and naval city in the world and of great importance in the Persian Empire. [‘By your wisdom and understanding you have gained wealth for yourself … By your great skill in trading you have increased your wealth' (Ezek. 28:4, 5).]
The statement "she is very wise" is spoken ironically. Their great wealth proved a snare to them by encouraging pride and self–confidence. Their desire for profit involved them in ruthless and unprincipled action (Ezek. 28:16; Amos 1:9). She thought herself wise and able to outwit even God. So proud was Tyre that Ezekiel expands his prophecy of doom pronounced on her to encompass the pre-fall career of Satan himself. [See Ezekiel 28:2-8.]
Verse 3 details some displays of her worldly wisdom. "For Tyre built herself a fortress, and piled up silver like dust, and gold like the mire of the streets."
Tyre, meaning ‘rock' (tsor), was built on a small island some distance (700 paces) from the mainland. Isaiah calls the fortress "the stronghold of the sea" (23:4). It was surrounded by a double wall 150 feet high. This rocky ‘stronghold' or fortress (matsor) and its surrounding wall and sea gave Tyre it's great strength and impregnable position.
To emphasize her great wealth and consequent power, Zechariah uses two very descriptive similes: "heaped up silver like dust, and gold like mine." Dust was abundant when the weather was dry and mire was when it rained because of the unpaved streets of ancient oriental cities. Thus the figures dust and mire stand for plentiful gold and silver.
Worldly wisdom, natural strength and material resources are of no avail if it is the Lord who pronounces judgment against us, and that is true of nations as well as individuals.
When the LORD decided Tyre's time had come, all her entrenched might was worthless. Its worldly wisdom could not withstand the purposes of God as is prophesied in verse 4. "Behold, the Lord will disposes her and cast her wealth into the sea, and she will be consumed with fire."
Even the expanded land area of Tyre was comparably small thus it permitted the building of a 150 feet high double wall to encompasses it. It was such a stalwart bastion that Assyria's King Shalmaneser besieged it for five years unsuccessfully. Then Nebuchadnezzar, the Babylonian ruler of the world, tried in vain to take it for thirteen years. It had never been overcome or mastered.
Tyre's wealth, commerce and impregnability caused ancient historians to speak of the pride and self-security of the Tyrians. They appeared unconquerable. But no prophecy of the Old Testament was more dramatically fulfilled. For about one hundred and fifty years later (332 B.C.) Alexander the Great did what no one else had been able to do. The reason for the word "behold" (hinneh) is to draw our special attention to this seemingly impossible prediction.
History bears witness that this prophecy was meticulously fulfilled. When the city resisted, Alexander built a land bridge out to it (using the debris of the abandoned mainland city). The city was then bombarded with siege engines as its port was blockaded. The proud city was conquered for the first time in history in seven months. Ten thousand of its defenders were massacred by the angered Alexander and the rest (20,000) were sold into slavery. The land bridge still stands today as a testimony to the execution of judgment upon the proud, luxurious and idolatrous city.
One is "dispossessed" when another is made to inherit. Alexander took all her wealth, threw her wall into the sea and burned the city. He did this in seven months! No power can continue to prosper apart from the Living God. Tyre was literally scraped flat (Ezek. 26:4-12, 27:27). [Though it would be rebuilt later mainly by the Romans].
III. THE PROPHECY AGAINST THE
PHILISTINE CITIES, 5-7.
After conquering Tyre, Alexander the Great would sweep south putting fear to all in his path. Verse 5 reveals the fear his army would cause some traditional enemies of Israel. "Ashkelon will see and be afraid. Gaza too will writhe in great pain, also Ekron, for her expectation has been confounded. More over, the King will perish from Gaza, and Ashkelon will not be inhabited."
Four capital cities of Philistia are mentioned in this prophecy of Alexander's advance. These great cities were south of Israel. Except for Gaza there is no Macedonian record (by Quintus Curtius) about the armies of these cities but undoubtably they were occupied by Macedonian troops. These same four cities are mentioned elsewhere in Scripture; Amos 1:6-8, Zeph. 2:4, Jer. 25:20.
Because Ashkelon was on the sea it would be the first to hear of the destruction of its ally Trye. Who does not fear when they see their neighbor's house on fire and learn that it's coming toward their own and they are helpless to oppose it. Certainly Alexander made slaves of them and carried them into captivity even though they surrendered without a fight.
The annals of Alexander fully record the fate of Gaza. This stout fortress ventured to defy the great conqueror in spite of Tyre's fate. The city held out for two months against Alexander. The delay intensely irritated Alexander whose main weapon was speed and decisiveness. So Gaza's king, Batis, was bound to a chariot and dragged to death. Ten thousand of its inhabitants were slain and the rest were sold into bondage.
Verse 6 refers to Alexander's action of replacing native populace. "And a Mongel race will dwell in Ashdod, and I will cut the pride of the Philistines."
The national and racial heritage of Ashdod was lost. A rabble, apparently persons of mixed or ignoble birth, made up a rag tag population that replaced its inhabitants. Alexander's policy was to mingle different conquered peoples in a place other than where they were born.
The Philistines were arrogant in their independence and in their nationality. But their pride was cut off.
Pride (ga'on) refers to the exaltation of the nation in its outward splendor of its cities and temples. Alexander removed the wealth and dispersion destroyed their national heritage. What they trusted in most was destroyed or taken away.
Next there is a surprising turn of events. In verse 7 there is a ray of promised mercy shining out of the forbidding cloud of judgment which was to fall upon the Philistines. "And I will remove their blood from their mouth, and their detestable things from between their teeth."
Although the Philistines are to be subjected to judgment, the LORD also has gracious intentions towards them. But this good does not come to them irrespective of their character. For the judgment against their pride is intended to bring about good. So first God proposes to remove from them the pagan practices to which they tenaciously clung.
Judgments are meant to be redemptive [until people reach the point of no return]. These great judgments were needed to help the Philistines who seemed so unwilling to help themselves. So stubbornly did they cling to their wretched practices that the blood has to be removed from their teeth (Amos 3:12). When God forcibly deprives them of these things some will submit and forsake their idolatrous ways just as a remnant of Israel did.
Thus judgment would purged away abominable idolatrous practices and for this they should be thankful despite the hurt and pain and suffering used to accomplish it.
Now comes the element of surprise include in verse 7. This judgment was for the Philistines people's deliverance from their idolatrous abominations so that God might incorporate a remnant into the people of God as the second half of verse 7 indicates. "Then they also will be a remnant for our God, and be like a clan in Judah, and Ekron like a Jebusite."
Judgment upon Israel's neighbors would cleanse them so a remnant can be converted. God's corrective work upon hard-necked enemies of His people can bring about conversion at least for a portion of them. In Jesus Christ there is no distinction of individuals or nations, but all are one in Him and all are welcomed. No matter you birth or your background, God bids you come.
Ekron is singled out for incorporation into Judah because of it's close geographical position. It is paralleled to the Jebusites because many Jebusites had previously accept Israel's God. (2 Sam. 24:16). The ancient Jebusites inhabited Zion when Melchizedek was priest - King and continue there until David took the city of Jerusalem.
Covenant blessing (Gen. 12:1-3) extend to more than the natural descendants of Abraham. This theme is often proclaimed in the Psalms (Ps. 67; 87; 117; 148) and the prophets (Isa. 2:2-5, 11; 19:23-25; Amos 9:12; Mic. 4:1-5; Joel 2:32). God's covenant extends beyond boundaries of race and nation, but it does not accept or compromise with paganism. The LORD incorporates them within His people after He has purged them of their pagan ways.
This seventh verse was not fulfilled by the deeds of Alexander. After the conquest of Alexander the national distinctions began breaking down and through seceding wars and centuries remnants with boundaries to Israel (Zeph. 2:4, Obad.20) confessed Israel's God. The final fulfillment of this verse will not be until the Kingdom of Christ shall obtain the victory that has been foretold in the preceding and following chapters.
IV. THE PROPHECY OF THE COMING KING, 8-9.
Having cleansed the land, the prophesied warrior now comes to Jerusalem with his army. The LORD though had determination to treat His people in an distinctively different way. The promise of verse 8, like many other prophecies, compresses into one thought events which were separated by many years in their fulfillment. "But I will camp around My house because of an army, because of him who passes by and returns; and no oppressor will pass over them anymore, for now I have seen with My eyes."
History records the partial fulfillment of two specific prophecies when Alexander's forces arrived at Jerusalem. Even the partial fulfillment of this verse is amazing because it states that during the invasion of Alexander, Jerusalem will be spared. (See Unger, p. 157, Boice p. 194 or Baron, p. 300ff for Josephus' Antiquities of the Jews, Book XI, 8:3). Alexander did spare Jerusalem, and he treated the Jews with great favor.
[Jewish historian Josephus said that the high priest, through instructions given in a supernatural revelation, put on his holy garments and, with a large company of people who were dressed in white, went outside the city to greet the Greek general. Alexander immediately prostrated himself before the high priest, explaining that in a dream he had been told that he would meet a man of God in this exact garb (Antiquities, XI, pp.317-339).]
Camp (‘hanah) is a military term denoting the settling down of an army. My House are those belonging to the family of God or God's house which was the temple at that time. The temple is a symbol of the LORD's presence with His people YHWH would camp around His people with an invisible host. All gracious protection of God's people can be attributed to His watchful care.
Because of an army is referring to Alexander of Macedonia's army as a partial fulfillment. Because of him.... meaning Alexander. The Jews were not oppressed either on the army's march to or from Egypt despite their defiance of him.
And no oppressor, at this point the prophecy takes off like a tornado funnel and leaves the ground and lifts to a higher altitude with the inclusion of anymore. The adverb anymore expresses continuance, meaning never again. It move beyond duel fulfillment and portrays the final future for God's people. Like a traveler who from far away beholds a whole mountain range as single mountain without discerning the different peaks with long valleys between so the O.T. seers often beheld the Messiah's person and mission without clearly discerning from their distant point of view the interval between the suffering and the glory of His two advents. Thus His deliverance from sin and His final deliverance for glory are often woven together.
So the language points forward to the final security of the people of God. This can only apply to the 2nd advent of the Messiah. Never will such oppressors (literally, slave drivers) such as Egypt, Syria, Babylon, Perisa, or Alexander the world conqueror, or the Romans, over run God's people again (Isa. 60:18; Ezek. 28:24).
What happened at the time of Alexander was a foreshadowing of the protection God will extend to His people the church, to those ‘who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time' (1 Pet. 1:5). For after that "the prince of power of the air" will never oppress us again.
"For now I have seen with My eyes" indicates that God will one day see it happen. God has always known in His foreknowledge that Israel would return and be delivered, but at that time He will see it with His own eyes.
[Why all this concern over the conquests of Alexander the Great? His conquests helped to prepare the world for the coming of Jesus Christ. By building Greek cities, encouraging his soldiers to marry women from conquered nations, and spreading Greek culture and the Greek language, he unified the known world. When the Romans took over, they found an empire all prepared for them. Greek was the language of literature and commerce. Our New Testament was written in the common Greek language of the people of that day. The combination of Greek culture and Roman government, roads, and laws was what the early church needed for rapidly spreading the Gospel.]
Following up on the LORD's presence in the Temple with His people, the prophet is shown the Messianic King's entrance into Jerusalem. As he relates this marvelous scene to the people, he urges them in verse 9 to express their gratefulness for its significance by shouting joyful praise. "Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your King is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey even on a colt, the foal of a donkey."
Now we completely turn from the victorious progress of the great Gentile world conqueror with his mighty army to the great Deliverer whose strength rests not in chariots nor in armies of flesh. How different these world conquerors and the means by which they conquer with are. Alexander conquered by the mightiest war machine the world had seen and Jesus conquered by dying on a cross to make atonement for human sin.
Against the background prophecy of the invincible marching armies of Alexander the Great emerges another great King and deliverer in striking contrast. He comes not to slay His foes but to provide salvation for them. He comes not rich and powerful but poor and meek, not riding a prancing steed but riding upon a humble donkey.
Here comes One who is unmistakably different from that of the other similar conquerors. The heralding of the daughter of Zion's King is given with stirring imperatives of joy. As the people recognize the One for whom they have been waiting so long, their response is to have no bounds. Rejoice (gili for gil, arabic jala) means "go round and round," be ecstatically joyous. It is even reinforced by the adverb "exceedingly" or greatly. The second imperative is shout (ranon), to raise a shout, a triumphant shout with zealous inspiration.
Those commanded to rejoice and shout are called the "Daughter of Zion." The daughter of Zion is the LORD's people, soon to become His Church.
The third line the prophet speaks as if he was actually viewing the scene. Behold your King, asks you to center your attention upon the person of the coming King.
Yes the long ago promised and the long expected King is coming! He, who when Israel had their Kings, was promised as the King. He who is above all other Kings was coming! He whose kingdom is over all other Kingdoms is coming. He who is LORD of Lords and King of Kings! He is coming to you to do for you what you can't do for yourself.
Three characteristics of the coming King are described. First, He is just-righteous. Alexander was not so. He was often violently unjust with those who offended his towering ego. But this King is just in conduct and in character, sinless in deed and perfect in judgment. The prime prerequisite in any ruler is that he be just. All ruling functions are distorted when this regulative is absent (Isa. 11:4, 2 Sam. 23:3).
Second, the Messiah-King is endowed with salvation - showing Himself as Savior. Alexander butchered and slaughtered tens of thousands and sold hundreds of thousands into slavery. But the Son of Man came not to destroy men's lives but to save and redeem them (Lk. 9:56).
Third, He is lowly - humble, poor, afflicted, submissive in poverty and need. What a contrast to the proud, dashing, rich, and highly acclaimed world conqueror Alexander. Jesus was in poverty and need and was rejected and afflicted by evil men.
An illustration of the Messiah's lowliness is that He would appear riding on a donkey. He presents Himself to His people not in outward pomp or with a display of worldly power. (From Solomon's time on no other distinguished person is presented as riding on a donkey). What a contrast to Alexander's war steed.
The next sentence more precisely defines the kind of donkey which the Messiah shall ride upon. It will be a foal or young animal, not yet ridden on, still accustomed to running behind mature donkeys.
As a war horse is certainly an emblem of war so a donkey foal represents the peaceful character of His mission of deliverance (Gen. 49:11).
[At times we are tempted to seek success through greatness, through demonstrating our personal abilities and power. Instead, our model should be our Savior, who like John the Baptist, demonstrated greatness through humility.]
If Jesus had ridden a spirited horse into Jerusalem, He would have looked more kingly. If He had wanted to convey to the crowds that He was a valiant conqueror ready to overturn the Roman Empire, He likely would have chosen a muscular steed and brandished a sword. Our King, though, was different. He had other truths to convey, truths described here in Zechariah's prophecy. He humbly entered the city on the back of a lowly beast of burden. By doing so, He proclaimed that His triumphal procession had no relation to earthly political priorities. His goal was to provide salvation for all mankind. His success would be achieved once He had made salvation possible for us through His death on the cross.
The multitudes, however, didn't understand. Thinking only in terms of earthly prosperity and freedom from Rome, they enthusiastically welcomed Him. Yet, tragically, a few days later the crowds were shouting; "Crucify Him! Crucify Him!"
Many people today admire Jesus but do not recognize Him as the Savior of sinners. Man's deepest need, though, cannot be met until the sin problem is faced and overcome. For this reason, Christ rode into Jerusalem on a donkey with His face set toward the cross, knowing full well the painful death He would have to suffer there.
Now, having paid the price for human sin, He is highly exalted at God's right hand and will come again as King of kings and Lord of lords. But the cross had to precede the crown. Without the cross, there could be no crown.
CONCLUSION
Christ's triumphant entry into Jerusalem was a fulfillment of this astounding Messianic Prophecy. Read Matthew 21:1-11, (Jn. 12:14,15).
But so was Jesus' entire life a fulfillment. For He was just and endowed with salvation and humility through out His life. This passage in the fullest sense was fulfilled in His person and work.
Alexander the Great subdued the world around him, but he was conquered by his own lusts; dying in a drunken stupor.
Through the deliverance of Christ, the Christian conquers his own lusts in order to subdue the world within him. Through Christ, we are greater than the world conquerors!
The Triumphal Entry of Jesus riding into Jerusalem was predicted more than 500 years before it happened. Just as this prophecy was fulfilled when Jesus came to earth, so the prophecies of His second coming are just as certain to come true. We are to be ready for His return... for "Behold, your King is coming!"
[ "The distinguished Jewish historian, Josephus (A. D. 37–100), wrote a twenty–volume work Jewish Antiquities, in which he recounted the history of his people from earliest times down to his own day [See AntiquitiesXI, pp 17-339]. There we find many remarkable parallels between what Zechariah prophesied here and what happened at the next major convulsion of the ancient world when the Greeks, who had held the Persians at bay for many years, were united under Alexander the Great (356–323 B.C.). At the start of a ten–year campaign in which he extended his empire from Greece to the borders of India, in 333 B.C. Alexander was victorious over the Persians at Issus, in the far northeastern corner of the Mediterranean. Force–marching his troops, he surprised and routed the numerically superior Persian army, and then moved south to take Egypt, passing down the eastern Mediterranean coast to do so. His treatment of Damascus, Tyre, Philistia and Jerusalem corresponds closely to what Zechariah described a century and a half before." [Mackay, Zechariah]
