8:7, 8 east…west. The context assures that this return speaks of a worldwide regathering at the Second Advent of Christ. The return from Babylon cannot be in view also, since Israel had not been scattered to the W until the diaspora engineered by the Romans in the first century A.D.
8:8 See note on Zech. 1:3. This refers to Israel’s national conversion, spoken of in 12:10—13:1, and by Jeremiah (32:38–41) and Paul (Rom. 11:25–27).
8:9–17 The practical results of vv. 1–8 were laid out for the people. In view of such a glorious future, the people were exhorted to renew their energy toward the building of the temple and toward righteous living.
8:9 the prophets. This refers to Haggai and Zechariah for sure; possibly there were non-writing prophets also.
8:10, 11 Zechariah recalled the immediate years prior to 520 B.C., described in Hag. 1:6–11, when their hassles and intrigues with the Samaritans and their love of ease and comfort developed indifference toward building the temple, resulting in divine punishment. But, since they had begun again to build the temple, God would not treat the people as He had those described in v. 10.
8:12, 13 The richness and comprehensiveness of these promises of prosperity look beyond the historical moment to the time when Messiah reigns in His millennial kingdom. This will be a reversal of Deut. 28:15–68 and Jer. 24:9; 25:18; 29:22.
8:14, 15 The sorrows of past judgment became the pledges of future blessings (cf. Jer. 32:42).
8:16, 17 As always, the promised blessings are connected with obedience to His righteous standards. Such obedience can only be brought about by the power of the Spirit in the life of one who has been transformed by God’s grace through faith. These standards are reminiscent of Pss. 15:1–5; 24:4; Prov. 6:20–22.
8:18, 19 The fourth and final response to the delegation from Bethel notes how national days of fasting and mourning will be transformed into joyous feasts. This was really the answer to the original question in 7:3. Turn the fasts into feasts of joy in light of the promised blessings of God.
8:19 In addition to the fasts of the fifth and seventh months (see notes on 7:3, 5), two additional fasts were held. In the fourth month they commemorated the breaching of the wall of Jerusalem (2 Kin. 25:3; Jer. 39:2–4) and in the tenth month they remembered the beginning of the final siege of Jerusalem which began in 588 B.C. (2 Kin. 25:1; Jer. 39:1).
8:20–22 Israel restored in millennial glory will be the means of blessing to all the world (cf. Is. 2:2–4; Mic. 4:1–5). Gentiles from around the world will make a pilgrimage to Jerusalem to entreat the LORD. This signifies salvation of people from all over the world during the kingdom, fulfilling Ps. 122.
8:23 In those days. In the days in which the messianic kingdom on earth is inaugurated (see note on Joel 3:18), the Jews will truly be God’s messengers as originally intended, and will bring multitudes to Christ. The 10 to 1 ratio represents a vast number of Gentiles who will come (cf. Gen. 31:7; Lev. 26:26; Num. 14:22; 1 Sam. 1:8; Neh. 4:12). The Messiah, in the midst of millennial Israel, will be the attraction of the world. People, seeing the Jews so blessed in their kingdom, will demand to go and meet the Savior King.
Zechariah 9
9:1—14:21 Employing the phrase “in that day” 18 times, Zechariah places primary focus in his final two undated oracles on: 1) the downfall of the nation; 2) the salvation of Israel; and 3) the establishment of the Messiah as King. The first oracle (9:1–11:17) deals with the first and third features and ends with prophecies of the rejection of Christ at His first coming; the second oracle (12:1–14:21) deals with the second and third culminating with the kingdom of Messiah Christ.
9:1–8 This oracle features a series of judgments announced against the nations surrounding Israel (vv. 1–7), with deliverance promised for His people (v. 8). Most understand this to be a prophecy of the famous Greek conqueror, Alexander the Great’s victories, given approximately 200 years before he marched through Palestine. He provides an analogy of Christ returning to judge the nations and save Israel at the end of the Great Tribulation (cf. Matt. 24:21).
9:1 burden. A heavy, burdensome message (i.e., oracle), the prediction of a threatening event, in this case the judgment of the nations. Hadrach. The location is uncertain. Possibly it is ancient Hatarika, a city mentioned in the annals of Assyrian Kings, in the vicinity of Hamath. The old Jewish tradition made it a compound name, Had meaning sharp and rach meaning soft. The sharp/soft land could be a reference to the dual Medo-Persian kingdom. Media was thought to be the sharp side because of its powerful conquerors like Cyrus, and Persia the soft side because of its debauchery. The cities in vv. 1, 2 were major cities under Medo-Persian power. Damascus. This city was to be the main target of the judgment of God through Alexander upon the capital of Syria, one of Israel’s worst enemies from ca. 900–722 B.C. the eyes of men…are on the LORD. God’s judgment through Alexander the Great would be visible to all mankind, especially Israel.
9:2 Hamath. A major city, 125 mi. N of Damascus on the Orontes River. Alexander conquered these cities of the Syrian interior under Medo-Persian control, then turned to the coast moving S, conquering the cities of the Phoenicians and Philistines on the way to Egypt. Tyre and Sidon…are very wise. Phoenician cities on the Mediterranean coast, were known for their skill and wisdom (cf. Ezek. 28:12–15) and Satanic influence (Ezek. 28:11–19).
9:3, 4 Tyre. This city was occupying an island one-half mile offshore, and thought itself to be invincible (cf. Is. 23:1–4). With walls 150 ft. high in some places, it was such an impregnable city that the Assyrian Shalmaneser besieged it for 5 years and failed to conquer it. Nebuchadnezzar tried for 13 years unsuccessfully. But Alexander, God’s judgment instrument, using the rubble of the mainland city destroyed by Nebuchadnezzar, built a causeway out to the island and destroyed it in 7 months (ca. 334–332 B.C.).
9:5, 6 The cities of Philistia were terrified at the swiftness with which Alexander the Great’s army was able to conquer Tyre. Then, Alexander marched S, conquering all these Philistine cities and killing their national pride.
9:7 This judgment put an end to idolatry for many Philistines who turned to the God of Israel. In the imagery of this verse, the nation is seen as a man with blood in his mouth (from eating sacrifices to idols) and abominations (the other defiled food of idol worship) which are removed. The picture is of conversion to worship the true God. like a Jebusite. These ancient inhabitants of Jerusalem were conquered by David (cf. 2 Sam. 5:6–11) and amalgamated into Israel. So it will be with these Philistines.
9:8 This is the pledge of God’s protection of Jerusalem from Alexander. It came true when, on his way S, Alexander treated Jerusalem with kindness. After having subjugated Egypt, he returned through Palestine again without doing Israel harm. No more shall an oppressor pass through. The supernatural and lasting protection here promised must anticipate the Second Advent of Messiah, whose coming is the subject through the rest of this message. The transition from Alexander to Christ can be understood in this way: If God can use a pagan king to judge the nations and save Israel, how much more will He use His righteous Messiah? So v. 8 bridges to the final judgment and deliverance of Messiah.
9:9, 10 The two advents of Christ are here compressed as though they were one as in Is. 61:1–3 (cf. Luke 4:16, 21). Actually, v. 9 refers to His first coming and v. 10 is His second. OT prophets didn’t see the great time period between the two comings. The church age was a “mystery” hidden from them (cf. Eph. 3:1–9; Col. 1:27).
9:9 King…riding on a donkey. Unlike Alexander the Great, this King comes riding on a donkey (cf. Jer. 17:25). This was fulfilled at Christ’s triumphal entry (Matt. 21:1–5; John 12:12–16). The Jews should have been looking for someone from the line of David (cf. 2 Sam. 7; 1 Chr. 17). Four elements in this verse describe Messiah’s character: 1) He is King; 2) He is just; 3) He brings salvation; and 4) He is humble.
9:10–15 Zechariah moves to the Second Advent of Christ and the establishment of His universal kingdom (see notes on 9:9, 1
0; 11:15, 16). Not characterized by bloodshed, Messiah’s rule will be a kingdom of peace in which weapons of warfare will be destroyed or converted to peaceful uses (cf. Is. 2:4; 9:5–7; 11:1–10; Mic. 5:2, 10–15), and peace spreads from the Euphrates River (the terminus of civilization) to the world.
9:10 Ephraim. This is another name for Israel, used often in the OT for the northern kingdom and occasionally for the whole nation.
9:11 blood of your covenant. Why is Israel to be so blessed? It is not because of her faithfulness through the centuries, but because of God’s unfailing devotion to His covenant of blood made with Abraham (Gen. 15:1–10), which is in force as long as God lives. from the waterless pit. Prisoners in ancient times were often kept in dry wells or pits, like Joseph was (Gen. 37:24, 28). The exiles of Israel, pictured as being in a dry well of captivity, suffering, and despair, will be freed because of His unbreakable covenant with them. They are thus called “prisoners of hope” (v. 12) who are to receive “double” blessing (cf. Is. 61:7).
9:13–15 Reminiscent of the Exodus (Ex. 19:16–19; Hab. 3:3–15), the LORD will protect and empower them (cf. Is. 11:11–16; Zech. 12:6, 8). The initial historical fulfillment of this prophecy came when the Maccabees defeated the Greeks ca. 167 B.C.; the final, complete fulfillment will occur at His Second Advent. The Maccabean triumph is only a pledge and a preview of final triumph over all enemies.
9:15 subdue with slingstones. This may mean the Jews will easily subdue their enemies as David did Goliath (Judg. 20:16). Or better, it should be rendered “trample or sling stones,” meaning that they will contemptuously tread on the harmless missiles cast at them by their enemies. This could depict the futility of Armageddon when the armies of the God-hating world gather in Israel and are destroyed by the Messiah (cf. Rev. 16:12–16; 19:11–16). The bloodshed of the godless will be visible in that day, from one end of the land of Palestine to the other, like blood splattered on the corners of the altar of sacrifice from basins which caught it when the animal was slain (cf. Rev. 14:20). drink and roar. This describes Israel’s excitement and exuberance over their victory.
9:16, 17 Abundant prosperity, such as the world has never seen, results in excessive rejoicing and praise results from God “saving” His people, Israel (cf. Deut. 33:28; Ps. 4:7, 8).
Zechariah 10
10:1 Ask the LORD for rain. In light of the promised blessings of 9:17, the prophet encourages the people to request these blessings from the LORD, with confidence. There will be literal rain and latter rain (Apr./May) in the kingdom (cf. Is. 35:1–7) making the land flourish, but the promise here extends to refer to spiritual blessings (cf Hos. 6:1–3). The “latter rain” of spiritual grace and goodness from God will bring refreshment to people’s souls (cf. Is. 44:3).
10:2 idols…diviners. In contrast to God who provides abundance, idols or household gods (cf. Gen. 31:19, 34) and demonic fortunetellers left Israel as sheep without a shepherd (cf. Ezek. 34:6–10). God will judge them all for that false leadership (v. 3). The implication of these words is that a similar deception will occur in the end times. The NT confirms this (cf. Matt. 24:5, 11, 22–28; 2 Thess. 1:8–12).
10:3 royal horse. Though like sheep, Israel will become like an invincible royal war-horse when strengthened by the LORD to conquer His foes (12:8).
10:4 cornerstone. A frequently used messianic title (cf. Is. 28:16; Eph. 2:20; 1 Pet. 2:6–8). Christ is the foundation on which His kingdom rests. tent peg. This may refer to a peg attached to the tent’s center pole on which utensils and valuables were hung. Messiah is the peg in the midst of His kingdom, for all the glory of the kingdom will hang on Him (cf. 6:13; Is. 22:23–24). battle bow…ruler. Another reference to the Messiah (cf. 9:13; Rev. 19:11–16), under whose authority every ruler will be sanctioned.
10:5 the LORD is with them. The prophet pictured foot soldiers overpowering the cavalry (cf. 12:1–9) in battle. This analogy was to illustrate the power of God’s people when He is “with them.”
10:6 house of Judah…Joseph. Both the southern and northern kingdoms of Israel will be restored to a position of blessing, as the whole nation is restored in millennial blessing (cf. Jer. 32:37). I am the LORD their God. The reason for Israel’s restoration was because of God, the covenant keeper, who gave a strong reiteration of His continuing, unconditional commitment to them. The curses of Deut. 28:15–68 expressed in the Assyrian and Babylonian deportations did not abrogate God’s promised blessings to Israel nor transfer them to another people. Even after they had crucified the Messiah, Peter told them they were still able to receive the promise (cf. Acts 2:39) because the Abrahamic Covenant was still in place and they were the people of God’s promise (Acts 3:25).
10:7 The joy of the restored nation of Israel at the beginning of the Millennium is likened to those who have been drinking wine (cf. Is. 66:10–14; Zeph. 3:14–20).
10:8 I will whistle for them. The prophecy summarized what had been said, namely the Messiah’s call for Israel to be redeemed and for them to regather in His land (cf. Is. 5:26). As in Egypt (cf. Ex. 1:8–22), those of Israel who are protected by God because of their faith in Messiah will survive the Tribulation and enter the Millennium to multiply greatly (cf. 2:4; Is. 54:1–3).
10:9, 10 Another summary is given stating that, as God had previously scattered them all over the world (A.D. 70), He would bring them back to populate His messianic kingdom (cf. Is. 11:11, 12; 49:20–22).
10:11 Similar to Israel crossing the Red Sea, God will remove both geographical and political obstacles to Israel’s return for the Kingdom of Messiah. Assyria and Egypt, traditional enemies of Israel, symbolize any nation that would try to withstand God from fulfilling His will (cf. Is. 11:11, 12).
10:12 walk…in His name. The people of Israel will be the messengers of their Messiah in the millennial kingdom. This is the complete spiritual restoration spoken of by Ezekiel (cf. Ezek. 36:21–38; 37:1–14, 22–28).
Zechariah 11
11:1–17 In stark contrast to chaps. 9, 10, in which Messiah is pictured as a wonderful Shepherd, this passage presents an ugly picture of the rejection of the Messiah, the true Shepherd. The prophet turns from the glories of the accepted Messiah at His second coming to the national apostasy and rejection of Messiah at His first coming.
11:1–3 As a fire sweeping down to ravage the whole land of Israel, Zechariah described a fire of judgment that would consume the ungodly as a conflagration consumes trees. The devastation is not limited to spiritual judgment only, but includes the death of people as the land of Israel is judged. The language is the book’s most poetic. “Lebanon,” “Bashan,” and “Jordan” represent the whole land as judgment sweeps from top to bottom covering the entire nation from the north, inland, and down the Jordan Valley to the southern border.
11:2 Wail, O cypress. If the mighty cedars have fallen, surely the more vulnerable smaller trees will be unable to stand. oaks of Bashan. The poem moves from Lebanon, on the northern border of Israel, to Bashan, E of the Sea of Galilee, known for its oaks and lush pastures (cf. Amos 4:1; Mic. 7:14).
11:3 wailing shepherds. The shepherds lament the loss of their pastures, and the young lions their homes and food. Both are poetic figures of the misery that will occur in the land under the ravaging judgment. As the chapter unfolds, it becomes clear that this most likely prophesies the destruction of Jerusalem in A.D. 70 and the subsequent devastation of the whole land, which resulted in the dissolution of the Jewish state.
11:4–14 The cause for the calamity of vv. 1–3 is here given: the rejection of the true Shepherd. God used the prophet Zechariah as an actor playing the part of a shepherd to illustrate the true Shepherd, Jesus Christ, and the rejection He encountered. Instructions given in vv. 4–6 are enacted in vv. 7–14.
11:4–6 The LORD God said that His people were to be treated like sheep fattened for the slaughter, whose shepherds have no pity, but are only interested in money for the meat. Thus God will serve up His sheep for slaughter without pity. With God’s pity (cf
. Hos. 1:6) and protection withdrawn, they will be given over to their Roman “neighbors” and to their “King” Caesar (cf. John 19:14, 15), who will ultimately lead them to their destruction in A.D. 70 by the Roman army (cf. John 11:47–50). Over one million Jews were slaughtered in that assault, and almost half a million in subsequent Roman attacks in Palestine.
11:7–14 Here is the record of Zechariah playing a dramatic role to act out the rejection of Christ that will lead to the judgment of Israel outlined in vv. 1–3.
11:7 I fed the flock. The prophet did feed the truth of God to his people as a picture of what Messiah would do when He came. the poor of the flock. Only the poor responded when Jesus came to feed the flock (cf. Matt. 11:5; 1 Cor. 1:26). They were the lowly who would not follow the pride of the priest, scribes, and Pharisees, but believed on Jesus. Beauty…Bonds. The prophet’s symbolic act called for him to take “two staffs.” Eastern shepherds often carried two sticks, a rod to ward off wild beasts and a staff to guide and retrieve wayward sheep (cf. Ps. 23:4). The staff speaks of Christ the Good Shepherd who expressed the love and grace of God by tenderly leading and protecting His people (Mark 6:34), while the rod speaks of His unifying ministry, binding together the scattered house of Israel into one fold (cf. v. 14; Matt. 15:24).
11:8 dismissed the three shepherds. Though difficult to identify, one of the oldest interpretations is that this refers to the priests, elders, and scribes of Israel (see Introduction: Interpretive Challenges). Jesus bestowed grace and unity upon the populace, but confronted the hypocrisy of these religious leaders, and because they rejected Him all 3 offices were obliterated in a short time. God ended the traditional offices of the mediators and in their place brought a new priesthood of believers (cf. 1 Pet. 2:5, 9; Rev. 1:6; 5:10; 20:6). My soul loathed them. Lit. it means “My soul was short with them,” referring to the limits of God’s patience toward the unrepentant.
The MacArthur Study Bible, NKJV Page 441