NOTES for Zec 9:1-17

With the ninth chapter begins a completely new part of the book of the prophet Zechariah, differing from the first eight chapters both in style and in historical details, and, most importantly, in content. The differences are so noticeable that most researchers attribute the second half of the text to the turn of the 5th–4th centuries BC, that is, more than a century later than the first half of the book. As is often the case in biblical literature, the author of the second part is not known by name; it is customary to call him Deutero-Zechariah. The second part of the book no longer concerns the restoration of the Temple and the return of the Jews from the Babylonian captivity. On the contrary, it mentions the "sons of Ionia," that is, the Greeks, and speaks of new dangers looming over the Holy Land. Once again, the nations of Palestine and neighboring lands hear in the ninth chapter words about the defeat that will come upon them for their moral and religious crimes. However, in these formidable warnings, a new aspect is heard that did not sound in previous prophets despite all the universalism of their preaching. At the very beginning of the chapter, the Lord says that His eye looks upon all people, as upon all the tribes of Israel. Defeat by new conquerors and deliverance from them are in the hand of the Lord, and it is equally stretched out over all nations. The saving action of God, which Deutero-Zechariah prophesies, thus encompasses all people, Jews and Gentiles.

Much more important, however, is the essential difference between the messianic prophecies of Deutero-Zechariah and the words of most previous prophets, including the first Zechariah. Calling upon Zion to rejoice over deliverance, the prophet says: "Behold, thy King cometh unto thee: righteous and saving, meek, sitting on an ass...". Only Deutero-Isaiah spoke so clearly about the meekness of the Messiah. The Jews were accustomed to imagining the Messiah-King as a majestic leader who would defeat all the enemies of Israel and with an iron hand bring the surrounding nations to faith. But Deutero-Zechariah sees Him differently: the prophet's heart knows that violence is unworthy of the Anointed of God and His victory cannot be military. All other great figures of human history who were before the prophet's eyes: Nebuchadnezzar and Cyrus, Darius and, perhaps, Alexander the Great, united people by suppressing their spiritual and political freedom; the prosperity of their kingdoms rested on the power of arms. Christ, however, says the prophet, will proclaim peace to the nations. When the Messiah comes to Jerusalem riding on a meek and harmless "agricultural" animal, the military might of the chosen people will lose its meaning. Then, says the prophet, horses and chariots will be destroyed and weapons will be broken. The peace that Christ brings will be the only "weapon," and His dominion will be over all the earth. In this rejection of weapons and force lies the fundamental difference between the Kingdom of Christ and all earthly kingdoms, which cannot do without what we today call "security forces." Thus a new dimension enters the prophecy about the Kingdom of the age to come; thus the prophet foresees the words of Christ, "My Kingdom is not of this world" and "the Kingdom of heaven is within you."

And this Kingdom of peace is given to everyone; the prophet's special address to the chosen people only emphasizes the universal character of his preaching. The prophet says that people themselves, their hearts, their lives will become the "weapons" of God. At the same time, it is important that the Lord Himself will defend the people, and they will be able to overcome any adversary. But this will not be a victory over people: the prophet specifically emphasizes again that the slingstones will be destroyed — yet another symbol of armaments. Then the people will be filled with unusual joy, and will "make a noise as if from wine," and bread and wine will "animate the tongue" of young men and maids. It is highly likely that Deutero-Zechariah, like some other prophets, sees a connection between the salvation achieved by the meekness of the Messiah, and the fact that the Spirit of God will fill the people of the covenant. The images that the prophet uses are closely connected with the events of Pentecost, and it can hardly be considered a simple coincidence. In the enthronement of Christ, who brings reconciliation, the prophet sees the true spiritual renewal of people, and then, he says, incredible goodness and beauty of mankind will appear. It is difficult to understand whether the prophet says this about the Messiah or people in general; perhaps he does not distinguish it in this case. It is important that in the Kingdom of the Messiah, that spiritual beauty of people which was lost with the fall will be restored.

Thus, against the background of new conquests and struggles, the prophet sees the coming entry into the world of a new, unprecedented power: the power of reconciliation, the power of meekness, the power that rejects weapons and violence. Like lightning, it enters the tense history of mankind and illuminates it with a new light of truth.

But the prophet, unlike most of his predecessors and contemporaries, sees something else too: his prophecy about the coming of the Messiah is filled with tragic torment, because the people called to the Kingdom of reconciliation will not respond to the call.