Zechariah Chapters 9,10,11/Commentary

Zechariah Chapters 9-11

Chapter 9 Judgment on Syria: 9:1-2

9:1 “The burden of the word of the Lord”, that is, His weighty word of judgment, would first find its resting place in the “land of Hadrach and Damascus”. The term “Hadrach”( HAY drak) is not mentioned elsewhere in the Old Testament, but is mentioned in Assyrian inscriptions. This was a Syrian or Aramaean country near Damascus, and Damascus was the capital of Syria. “As its resting place”: God’s wrath would settle on this city. “For the eyes of men, especially of all the tribes of Israel, are toward the Lord”: “The eye of both the heathen and Israel is looking with interest and amazement at what Jehovah does” (Hailey p. 367). Some say this verse means that when Alexander the Great came against Damascus and the other areas mentioned in this chapter, that heathens and Jews were both beholding God using the Greeks to exercise His wrath. “Probably the idea is that all peoples on earth would take note of the movements of the mighty conqueror who in fact is acting as the agent of Yahweh” (Smith p. 576). This verse can also be translated, “Jehovah hath an eye upon men and upon all the tribes of Israel” (side reference ASV).

9:2 The Syrian city of Hamath would share in the judgment upon Hadrach and Damascus. The city of Hamath survives today under the name Hama with some 50,000 inhabitants.

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Judgment upon Phoenicia: 9:2-4

9:2 Tyre and Sidon were the chief cities of Phoenicia, and these cities were very old (Genesis 10:6,15,19). “Though they are very wise”: In the ancient world Tyre was known for its wisdom (Ezekiel 28:3-4), but such wisdom was worldly wisdom and could not deliver sinful men from the wrath of God. “Yet its wisdom was the cause of its destruction. It was not founded on the fear of God (Proverbs 1:7), nor was its purpose the glory of Jehovah. It sought its own glorification” (Laetsch p. 451).

9:3 Tyre was a stronghold, and had withstood a five-year siege by the Assyrians under Shalmaneser V. Years later, she withstood a thirteen-year siege by the Babylonian army of Nebuchadnezzar. Her commercial and economic selfsufficiency is reflected in figures of speech, which speak of silver being as common as dust and gold as common as the dirt. Tyre was located off the Phoenician coast on an island fortress with walls 150 feet high.

9:4 “Cast her wealth into the sea”: When Alexander the Great came against the city in 332 B.C., he had his engineers construct a causeway to the island fortress from the mainland utilizing the debris from the former mainland city which his army had leveled. For a fuller description of this judgment consider what God said through Ezekiel in the following passages: Ezekiel 26:3-14, 21 (593 BC) A. Predictions: 1. Many nations would come against Tyre, vs. 3 2. She would be made a bare rock, like the top of a rock, vs. 4 3. Fishermen would spread their nets there, vs. 5 4. Her stones, dust, and timbers would be thrown in the water, vs. 12 5. It would never be rebuilt, vs. 14 6. It would never be found again, vs. 21 B. Fulfillment: 1. Nebuchadnezzar besieged the mainland city in 585 BC and continued the siege for 13 years, the city being destroyed in 573 BC. When Nebuchadnezzar finally entered the city, most of the people had moved to an island one-half mile off the coast and fortified a new city there. The city remained a powerful city for several hundred years.

2. Alexander the Great laid siege to the city about 332 BC when they would not cooperate with him in his plans to conquer the Persians.

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Since Alexander possessed no fleet, he demolished the mainland city and with the debris built a 200-foot wide causeway to the new city.

3. The history of Tyre was not complete after Alexander's conquest though. The island city was rebuilt, then destroyed again some 18 years after Alexander's destruction by Antigonus. Many other countries fought against Tyre until the Moslems laid it in ruins in 1291 AD. 4. At the present the causeway still exists with the site of the mainland city being a bare rock occupied by fishermen. One can still look down into the water and view the granite columns and stone block that once stood on the mainland. A final point of interest needs comment concerning the prophecy. The prophecy seems to be contradictory.

On one hand it says that the city would never be found again, but on the other hand it says that it would be a place for the spreading of nets.

The answer to this is that the wealthy merchant city of Tyre never has been found again. Instead, rising up from the same site is a fishing village, which uses the bare rock of the mainland city site to dry their nets. Thus, the prophecy is fulfilled in a most unique way.

Judgment on Philistia: 9:5-7

9:5 The Philistine cities would be humbled by the coming invasion. Ashkelon would fear for her own safety when she saw what the invader did to Tyre. The king would perish from Gaza, that is, the city would lose her independence.

9:6 Ashdod would be depopulated and then inhabited by mixed people, that is, no longer purebred Philistines. “So the pride of the Philistines, their love of independence and their intense nationalism, was destroyed” (Laetsch p. 452).

9:7 “While Israel was forbidden to drink blood or eat raw meat (Leviticus 3:7; 7:26f) the Philistines knew of no such restrictions. The Lord will stop this practice” (Laestch p. 452). Then there is a promise that former Philistines will compose God’s people in the future. Ekron ( a Philistine city) will become like the Jebusite. The term Jebusite, was the name for the original inhabitants of Jerusalem, but David had conquered them and they were incorporated into Israel (2 Samuel 5:65f; 24:16, 18-24). In the book of Acts we find Christians and congregations in former Philistine cities (Acts 8:40; 9:32-43). Thus this promise looks forward to when Gentiles are added to the church (1 Peter 2:9).

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Protection of Jerusalem: 9:8 9:8 While the Syrians, Phoenicians, and Philistines would be overrun, God promises to encamp around His house, that is, the temple. Alexander the Great bypassed Jerusalem on his way to Egypt in 332 B.C. He later returned through Palestine without doing any harm to this city.

The Coming Prince of Peace: 9:9-11 9:9 “Rejoice greatly”, “shout”, both verbs emphasize the intensity of irrepressible joy, that manifests itself not only in leaping, but also loud proclamation of the good tidings of great joy” (Laetsch p. 455). The Messiah is coming! Zechariah describes the coming King. First, He is righteous. He is just and impartial in judgment. Secondly, He is endowed with salvation, in the words of Jesus, “He will seek and save that which is lost”. “Humble, and mounted on a donkey”: Jesus arranged for the precise fulfillment of this prophecy (Matthew 21:1-7).

From the time of Solomon the donkey was considered a lowly animal and a symbol of peace. “In the ancient Near East, if a king came in peace, he would ride on a donkey instead of on a war stallion” (Bible Knowledge Comm. p. 1563).

9:9 “Even on a colt, the foal of a donkey”: That is, not even on a full-grown donkey, but young donkey. “He rides on a colt, a foal, a young untrained, unbroken animal, still running with its mother (Mark 11:2)” (Laetsch p. 455). The daughter of Zion and the daughter of Jerusalem, personify the individuals in the nation who want to serve God and who are looking for deliverance. He is bringing peace, but not peace for those who refuse to repent. His entrance demonstrates humility and opposition of human pride and boasting.

9:10 Here we find the nature of His kingdom. All the apparatus associated with carnal warfare will be removed. The Messiah’s kingdom would be established without physical force and physical force will not be needed to protect it or spread it. This kingdom will include people from all nations (Matthew 28:19).

All the nations will be invited, what had separated Jews from Gentiles will be removed (Ephesians 2:13f), and because of this, His kingdom will be universal.

The kingdom would be geographically, as well as ethnically, universal.

9:11 The blood of the covenant in this verse applies to covenant enacted at Sinai 4

(Exodus 24:5ff). The “waterless pit”, reflects the desperate circumstances of Joseph (Genesis 37:22) and Jeremiah (Jeremiah 38:6). In such a pit a person would perish if not drawn out. God had already delivered the faithful from captivity and in the future would deliver the humble from their sins.

9:12 “Return to the stronghold” is an urgent exhortation to return to Jerusalem and to God Himself. He is appealing to captives who still have hope in God. God promises a double measure of blessings. There is a glorious future waiting for those who continue to trust in God. 9:13 God will fight for His people, using Judah as His bow and Ephraim as His arrow. “It seems clear that Jehovah here speaks of the Grecian invasion under Alexander and the conditions that followed in the days of the Maccabees. The sons of Mattathias, known as the Maccabees, using guerrilla tactics inflicted enormous losses on these Greek armies. “And I will stir up your sons”: Alexander the Great had been a devoted messenger of the Greek philosophy that he had sought to spread everywhere, including Israel. As a result, many Jews left the faith or sought to compromise, in reaction to this, a strong religious movement resulted which sought to eliminate from Israel all pagan ideals.

9:14 Israel did not survive the onslaught of Greek culture by chance. God was with the faithful and providentially helped them during the days of the Maccabees. “Many of the victories achieved by the Maccabees seem almost to demand divine providential directing or intervention” (Hailey pp. 373-374).

9:15 They will trample on sling stones, that is, disregard and despise every method of attack used by the enemies. They would be fearless in battle. “They would surge forward trampling under their feet the sling stones of their enemies” (Smith p. 582). Such victories would only spur them on to other exploits, “the taste of blood would spur them on to even greater efforts” (Smith p.

582).

9:16-17 Material prosperity would also happen in the intertestamental period.

God views the faithful as jewels in a crown.

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Chapter 10

10:1 “In a marvelous manner the Lord demonstrates His eternal goodness and beauty by inviting His people to pray for gifts He alone can give” (Laetsch p. 460).

The spring rain was the latter rain, which was absolutely necessary for the proper maturing of crops. Without these rains the crops were sure to fail (Deut. 11:1017).

10:2 Teraphim were household idols (Genesis 31:19,34; 1 Samuel 15:23; 19:13,16).

Diviners were false prophets, who also dabbled in such things as superstition, astrology, witchcraft, consulting the dead, and so on. Apparently, even after the captivity, such practices lingered among the Jews and here is a warning to get rid of them for good. Household idols can’t bring any blessings, they only can produce sin. Fortunetellers and soothsayers cannot predict the future, rather they only declare lies, and visions that are false. “They comfort in vain”: How many people today are relying upon the “comfort” given by fortunetellers, psychics, or false prophets? “The optimistic forecasts of these charlatans were dreams of deceit” (Smith p. 583).As a result of trusting in such things, Jews were falling away from the faith and being punished.

10:3 God will punish the shepherds, who could include either foreign rulers who at the present dominated Israel, or the leaders among God’s people who had allowed household idolatry and charlatans to exist unopposed. Smith sees this as a reference to the Greek rulers who dominated Israel during the intertestamental period, and this shepherdless people would be transformed into a majestic warhorse on which God would ride to battle against His foes. Such should have reminded Israel that the Lord can advance against the enemy only so far as they carry Him in faith.

10:4 Here is a reference to new leaders in Israel. First, it looks like we have a reference here to the Messiah, for Jesus is the cornerstone (Matthew 21:42; Eph. 2:20). He is the tent peg that is one who holds the nation together or can be depended upon to uphold God’s will. “From them every ruler”: Some see this as a reference to the leaders during the intertestamental period, the apostles and elders in each generation who would continue to shepherd God’s people.

10:5 “As in the wars against the Greeks in the intertestamental period (9:13), God’s people would be victorious against all her enemies. “The point is that under the Messiah God’s people will prevail over those better armed” (Smith p.

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589). Thus the church will prevail against all the evil elements in society, which seek to water down her faith (Hebrews 12:28). The church will win the battle against rationalism, humanism, liberalism, and every other “ism”. Error will come and go, but the truth will prevail.

10:6-8 The old northern kingdom, the house of Joseph, would join in this battle.

All of God’s people north and south would be united in the Messiah’s kingdom.

God would gather His people by whistling like a shepherd might do to attract his sheep. This is probably a reference to the gathering of people out of the world through the gospel (2 Thess. 2:14).

10:9 The redeemed are scattered, but this is not a scattering due to judgment, but rather, the redeemed are sent out to preach the gospel among the lost (Acts 8:4).

Even in far off countries (from Palestine), people will serve God faithfully.

10:10-12 God had brought back Jews from captivity and other Jews would come back to Jerusalem in the years that followed. But this is probably a reference to God drawing people out of bondage (sin), which Egypt and Assyria symbolized.

Once again, God would bring people out of bondage (Acts 26:18).

Chapter 11

11:1 Lebanon had long stood as the northern entrance to the land of God’s people and the way through which invading armies came. The ancient kings for building palaces and temples had prized the cedars of Lebanon. Likewise the majestic oaks of Bashan, east of the Jordan, also are to wail, for they will suffer the same fate.

11:3 The “pride of the Jordan”, was the thickets or reeds which grew luxuriantly on the east and west sides of the Jordan, south of Galilee. Lions, inhabited these thickets in seemingly great numbers in ancient times. From Lebanon, to Bashan, to the Jordan, judgment and destruction would come. “There can be no denying that the picture of these three verses presents a devastating judgment upon a land. But upon what land was the judgment to come?” (Hailey p. 380). Some see this as the judgment coming when the Jewish nation would reject Jesus (11:4).

Hailey believes that the picture points to the final judgment upon the political and religious Jewish system effected by the Roman legions in A.D. 70.

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11:4-5 The flock doomed to slaughter are the people oppressed and lead astray by rulers who bought and sold them like sheep. “This symbolized the condition of physical Israel by the time of Jesus Christ. Wicked rulers were in control who had no pity on the flock, but thought foremost of their own position and prosperity” (Harkrider p. 119). See John 11:48.

11:6 God uses worldly power to destroy worldly powers. Some see this as referring the first century when God permitted Israel to be rent by internal strife.

During the war with Rome (AD. 66-70) Judea was torn asunder by at least three factions. More died as a result of the three-way civil war, then died at the hands of the Roman army.

11:7 Zechariah responded to the Lord’s instruction to “feed the flock” (11:4). He used two staves in carrying out the task. One staff he called “beauty” or “favor” and other he called “union”, thus signifying God’s goodness and the unity that should exist between professed believers and God, and among each other.

11:8 “Then I annihilated the three shepherds in one month”: These shepherds didn’t like God and God didn’t like them. Some feel this means that in a relatively short period of time God would remove the offices that had existed among the Jewish people, i.e. no more kings, priests, or prophets. God did abolish the Levitical priesthood (Hebrews 7-10). And, by the first century, the Jewish civil and religious authorities were not listening to God (Matthew 23).

11:9 Here God withdraws His grace and patience, and surrenders the Jewish nation to her enemies.

11:10 Zechariah explains the breaking of his staff “beauty” as the breaking of God’s covenant. Yet the stubbornly fanatic Jews would not read the handwriting on the wall.

11:11 Yet, the believing remnant, which observed and studied and obeying Him and His word, recognized what was happening. “Most of the believers obeyed the warning of their gracious Savior (Matthew 24:15-16) and fled to Pella on the other side of the Jordan, where they were spared the horrors of the siege and final capture of Jerusalem” (Laetsch p. 474).

11:13-14 These verses make it clear that Zechariah was talking about what would happen to the Jewish nation when they rejected the Messiah. In addition, 8

Zechariah, in these verses, is pictured as playing the role of the Messiah in this prophecy. Thus the command to pasture the sheep (11:4), and removing the three shepherds (11:8), was a role actually played by Jesus Christ. What did Jesus get for all His efforts to shepherd Israel and bring them back to God? Thirty pieces of silver! Here we see the utter contempt that the Jewish authorities and many of their people had for Jesus (Matthew 27:17-26).

11:13 “Throw it to the potter”: No one really knew the meaning of this statement until it was fulfilled (Matthew 27:6-7). Here is one more indication that the Bible is the inspired word of God. How did Zechariah, some 550 years before the death of Jesus, know that the Jewish nation would reject the Messiah, the exact amount of Jesus’ betrayal, and what would specifically happen to that betrayal money? See Matthew 26:15 and 27:5.

Point to Note: A word needs to be said about the prophecy’s having been ascribed by Matthew to Jeremiah instead of Zechariah in Matthew 27:9. First, Matthew says, “that which was spoken through Jeremiah”. By inspiration God may be telling us that Jeremiah actually spoke the same prophecy. Other prophets did utter the same type of prophecies (Isaiah 2; Micah 4). Secondly, the book of Zechariah may have been part of a roll headed by Jeremiah’s work, which roll was referred to by the title “Jeremiah”. One view that we must reject is that Matthew says Jeremiah, instead of Zechariah due to a lapse in memory.

11:14 As a result, brotherhood in Israel will cease. In the years that followed the death of Jesus, the Jewish nation was shattered into factions.

11:15-17 The shepherd must represent some leader or power, which appears subsequent to the rejection of Jesus by the Jewish nation. The foolish shepherd is usually regarded as symbolizing the wicked leaders among the Jews following the death of Christ and up to the destruction of Jerusalem.

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