BEHOLD, YOUR KING (9:1-17)
Neal Pollard
It has been said that “the final section of the book of Zechariah offers some of the richest theological insights the Old Testament has to offer” (Klein, NAC, Vol. 21B, 253). C.H. Dodd says that these six chapters may have had a more direct influence over the gospel writers than any other Old Testament passages (According To The Scriptures, 64-65). C.A. Ham says Matthew alone alludes to Zechariah at least eight times (The Coming King And The Rejected Shepherd, 2005).
Here are eight direct quotations New Testament writers make of Zechariah:
Zechariah 9:9 ——–> Matthew 21:5; John 12:15
Zechariah 11:13 ——–> Matthew 27:9
Zechariah 12:3 ——–> Luke 21:24
Zechariah 12:10 ——–> John 19:37; Revelation 1:7
Zechariah 13:7 ——–> Matthew 26:31; Mark 14:27
Zechariah 14:5 ——–> 1 Thessalonians 3:13
Zechariah 14:8 ——–> John 7:38
Zechariah 14:21 ——–> John 2:16
In addition to the direct quotations, so many themes of New Testament writers can trace their origins to Zechariah’s prophecy, like sheep without a shepherd (13:7), faith moving mountains (14:4), the Son of man coming with His angels (14:5), and the New Jerusalem (14:6-12). John, in the book of Revelation, has a particular fondness for the way Zechariah puts things. He alludes to at least eleven different images from our present book of study.
Suffice it to say that not only do we profit from studying what Zechariah is saying to his own contemporaries, but we also confirm our faith in the reliability of the Old Testament prophecies when we see so much of it fulfilled in the New.
Chapter nine seems to divide neatly into three sections: 1) vs. 1-8, 2) vs. 9-11, and 3) vs. 12-17. Zechariah foretells the judgment of the surrounding nations in the first section, the coming of their glorious king, and the victory of that king. Let’s notice these sections more closely.
Judgment On Judah’s Neighbors (1-8). Zechariah’s focus is on the conquering of Syria (1-2), Phoenicia (2-4), and Philistia (5-7) by Alexander the Great (see Josephus’ Antiquities 10:1.8). These are physical conquering, but the idea that no oppressor would pass over them anymore (8) seems certainly to foreshadow the coming of the Messiah and the spiritual triumph He would bring in the Christian Age.
The Triumphal King (9-11). Eight words capture the essence of this triumphal entry.
- Rejoicing (9)–“Rejoice greatly…shout.” He must enter Jerusalem to complete His atoning work, and the initial response of the people is to celebrate His entrance (Mark 11:9). He would triumph over sorrow (Matt. 11:28-30).
- Royalty (9)–“Behold, your king is coming to you.” He is King of kings (1 Tim. 6:15), though His kingdom is not of this world (John 18:36). He would triumph over any rival.
- Right (9)–“He is just.” He would triumph over the injustice so common in Old Testament times (Ezek. 22:12), so common in His own time (Matt. 23), and so common in every age (Rom. 3:23). He is just and the justifier of those who believe in Him (Rom. 3:26).
- Redemption (9)– “He is endowed with salvation.” He would triumph over Satan (cf. Heb. 2:14-15).
- Reserved (9)–“Humble.” He would triumph over sinful pride. What an incongruous picture, that their king would come not on a steed or stallion but mounted on a donkey. He bore to perfection the trait of humility.
- Rest (10)– “He will speak peace to the nations.” He would triumph over man’s problems. There is no possible peace apart from Him (John 14:27).
- Reigning (10)–“His dominion…” He would be triumphant over the world. Christ has been given all authority in heaven and on earth (Matt. 28:18). He is head over all things to the church (Eph. 1:22-23). Any who do not submit to His reign in this life will bow in prostrate, abject humility at the Judgment (Phil. 2:10-11). Only then it will be too late. One must submit to the dominion of Christ in this life by becoming a Christian. After this life is the Judgment (Heb. 9:27), at which time the disobedient will be consigned to eternal torment (cf. Eph. 5:6).
- Reconciliation (10)–“And His dominion will be from sea to sea, And from the River to the ends of the earth.” He would be triumphant over division. The gospel is for all!
The Victorious King (12-17). This king would bring promise to the “prisoners who have hope” (12-13). Some turbulent days stood between them and the coming of Messiah, but they would be set free from their greatest problem, sin, when He appeared. There would be restoration from their unmatched warrior.
This king would bring protection to them (14-15). Zechariah invokes more battle imagery here. He appears with arrows like lightning, blows a heavenly trumpet, marching, devouring, and defending against their enemies. In the wake of the victory He brings, they would bask in the victory celebration that follows.
This king would bring preciousness about through them (16-17). They would be His own flock. They would be jewels in His crown. They would be seen as comely and beautiful.
These words cannot be viewed through earthly, materialistic eyes, though the Jews in Jesus’ day no doubt did so. They were living under Persian reign as the prophet writes, but he speaks much in this context of the Greek Imperial reign to come. After them, we know, the Roman Empire would rule their land. But the Messiah was bringing something that transcended these in time and power. His would be an indestructible, eternal kingdom (Dan. 2:44). He would bring all spiritual blessings (Eph. 1:3ff). That was the ultimate expectation the prophet points them to, and it is still our ultimate expectation today!
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