What leads to being saved and to wellbeing? (Zech 9:1-10)

The words of Zechariah 9:9 are indelibly connected in our minds with Jesus’ triumphant entry into Jerusalem (cf. Matt 1:1-11), but most of us are unfamiliar with the larger context of this verse. Zechariah 9 marks a new section and a changed tone. In the previous eight chapters, the revelations were anchored in the historic time of temple building and of Zerubbabel and Joshua with specific dates given for the prophecies. From chapter 9, however, our eyes are lifted to a farther horizon and the exact post-exilic context fades into the background. The section is introduced by the word ‘oracle’ or ‘burden’ (Zech 9:1), the meaning of which is uncertain in the Hebrew (the noun may be retraced to the root that means ‘to bear’ [hence burden] or ‘to lift’ [one’s voice, i.e. ‘proclamation’]). The same marker will appear in Zechariah 12:1, neatly dividing these six chapters in half.

God’s judgement on self-sufficiency

The prophecy looks to an ultimate restoration where Israel’s enemies will be dispossessed and judged, while some – surprisingly – will be incorporated into the remnant of God’s people (Zech 9:7). The geographical areas (Zech 9:1-7) trace the former borders of the Davidic kingdom,[1] going from northern Syria down the Mediterranean coastline,[2] and so hark back to an idyllic kingdom. God will judge human wisdom condemned in Tyre and Sidon, as well as the accumulation of wealth and reliance on these (Zech 9:2 cf. Ezek 28:1-5). Pride is explicitly mentioned in connection with the Philistines (Zech 9:6), a strong warrior race who relied on their physical strength for victory (Goliath was a Philistine). The word for ‘detestable things’ (shiqqutz; Zech 9:7) usually refers to idols and here it may indicate sacrifices offered to such. The meat of these eaten with the blood was a practice forbidden to Israel (Lev 17:14). Thus, what God hates is pride, human cleverness, self-sufficiency, and the worship of other gods. All these negate God’s sovereignty and are judged.

What God looks for

The element most emphasised by Christians in this image of the coming king is the humble nature of the messianic king who brings salvation and comes with peace (not on a war horse but a donkey [ḥamor]; Zech 9:9). The comparison is usually with Solomon at his coronation, but the latter rode on a mule (pered; 1 Kings 1:38-40). Moreover, the comparison with a war horse is overdrawn because David’s son, Absalom, rode a mule (pered; like Solomon) when he fought against his father’s army (2 Sam 18:9). Petterson argues that riding on a donkey should be linked to David’s flight from Absalom, when he is given donkeys as mounts (ḥamor; 2 Sam 16:1-2). This, as he points out, fits with the word translated ‘humble’ (‘ani), which most often means ‘afflicted, poor, needy’.[3] The picture that emerges is of a righteous sufferer, familiar from the psalms, who trusts in God and is saved.[4] In fact, what NASB renders ‘endowed with salvation’ is simply the passive ‘is saved’ (cf. Ps 18:3; 33:16; Deut 33:29).

The power that comes from trusting God

While the traditional interpretation of this verse is not wrong, there is an additional layer of meaning behind the triumphant image that we carry in our minds. It is a figure that is righteous, yet weak, faithful to God’s purposes, but afflicted. Yet, because he trusts God, he is saved, just like David had been. This theme of strength in weakness is already present in the prophecy of the craftsman (temple builders) who, despite their seeming unimportance, will bring God’s judgment on His enemies (Zech 1:20-21). It is also in the encouragement to Zerubbabel that it is not by might but by God’s Spirit that the temple will be built (Zech 4:6). What an encouragement for a fearful and insignificant minority to know that their king will know affliction but will rely on the Lord’s power and strength! As Christians, we may find hope, too, knowing that God does not require more from us than He did from His Son. Jesus knew what weakness was because He relinquished His divine power and relied on His Father to be saved. In turn, He became our Saviour who proclaims peace and well-being (Zech 9:10) for all who submit to Him. May we live by trust in whatever we face in life.

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[1] Anthony R. Petterson, Haggai, Zechariah & Malachi, AOTC 25 (Nottingham: Apollos, 2015), 216.

[2] Hadrach and Hamath are in Syria (Zech 9:1-2) Tyre and Sidon on the Mediterranean coastline of Israel in the north (Zech 9:3-4) and the Philistines to the south (Ashkelon, Gaza, Ekron, Ashdod; Zech 9:5-6).

[3] Petterson, Haggai, Zechariah & Malachi, 221-22.

[4] Michael R. Stead argues that the background to Zechariah’s portrayal of Messiah is David’s suffering as depicted in the psalms and Isaiah’s suffering servant. “Suffering Servant, Suffering David, and Stricken Shepherd,” in M.R. Stead (ed.), Christ Died for Our Sins: Essays on the Atonement (Canberra: Barton, 2013), 62-83.

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