Zechariah 9:1 The burden of the world of the Lord in the land
One of the consistent characteristics of the Old Testament prophets is that they their prophecies include burden chapters. Jeremiah 46-51, Isaiah 13-23, and Ezekiel 25-32 are burden chapters; they foretell the destruction of the enemies of Judah. Usually, the prophecies apply to the near future and the Second Coming—the destruction of each kingdom being symbolic of the destruction of the forces of Satan at the end of the world. Zechariah is following the same pattern, including brief burdens for the following areas: Hadrach, Damascus, Hamath, Tyre, Zidon, Ashkelon, Gaza, Ekron, and Ashdod. The last 6 of these belong to the Philistines on the coast of the Mediterranean.
Interestingly, the typical enemies of Egypt and Babylon are not included in Zechariah’s list because they have both been conquered by the time of Zechariah. Babylon has already been destroyed by the Persians, so there is no mention of the burden of Babylon. That is old news! Egypt has dwindled into insignificance, having been beaten by the Babylonians in Jeremiah’s day and in by the Persians in Zechariah’s day. The glory of the two heads of the serpent, Babylon and Egypt, has been cut off. Zechariah specifically points us toward the last days, “when the eyes of man, as of all the tribes of Israel, shall be toward the Lord.” That fits the apocalyptic timeline—a future event. It also marks a shift in Zechariah’s prophecies. He becomes Messianic and apocalyptic for the rest of the book of Zechariah.
Zechariah 9:6-7 I will cut off the pride of the Philistines
The prophecies of Zechariah do not bode well for the Palestinians if they choose to oppose the nation and people of Israel. Their pride will be cut off when the world is destroyed at the Second Coming, when the Messiah comes to defend his people.
“I will take away his blood out of his mouth, and his abominations from between his teeth.” What are we talking about here? Imagine we are talking about a lion who has just taken down a gazelle.
When a lion has food in his mouth, it’s a bad time to interrupt him. In the Biblical imagery, even if the Philistines appear as strong as a lion—even if they are busy tearing the flesh of their enemies—the Messiah will come and take the bloody food out of the lion’s mouth and send it away, whimpering with his tail between his legs. That is the great strength of the Defender of Israel.
Zechariah 9:8 I will encamp about mine house because of the army
A great army will encompass Jerusalem, “For I will gather all nations against Jerusalem to battle” (Zech 14:2). Then the Lord will “encamp about His house” to protect Jerusalem. “Then shall the Lord go forth, and fight against those nations as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives… and the mount of Olives shall cleave in the midst.” (Zech. 14:3-4)
Zechariah 9:9 behold, thy King cometh unto thee… riding upon an ass, and upon a colt the foal of an ass
Obviously, this has reference to Jesus’ Triumphal Entry into Jerusalem. But that is only the beginning of the message that Zechariah is teaching.
Dieter F. Uchtdorf
Today is the day the Christian world traditionally calls Palm Sunday. You will remember that it was on that Sunday nearly 2,000 years ago that Jesus Christ entered the city of Jerusalem during the final week of His mortal life.1 [See Matthew 21:6–11 In fulfillment of Zechariah’s ancient prophecy,2 [See Zechariah 9:9 He rode in on a donkey, and as He did so, a great multitude came out to greet the Master and carpeted the path before Him with palm leaves, flowering branches, and even their own garments. As He approached, they cried, “Blessed be the King that cometh in the name of the Lord”3 Luke 19:38 and “Hosanna to the Son of David.”4 Matthew 21:9
Perhaps the disciples thought this was a turning point—the moment when the Jewish world would finally recognize Jesus as the long-awaited Messiah. But the Savior understood that many of the shouts of praise and acclamation would be temporary. He knew that soon He would ascend to the Mount of Olives and there, alone in Gethsemane, take upon Himself the sins of the world. (Conference Report, Apr. 2009, 78)
Wilford Woodruff
Says the Apostle John, this Gospel is to be preached to all that dwell on the earth, to every nation, and kindred, and tongue, and people; Rev. 14:6 as a witness before the second coming of our Savior to dwell on the earth, who will come, not as a lamb to the slaughter, Isa. 53:7 not riding upon a colt, Zech. 9:9 Matt. 21:1-5 the object of the people’s scorn. But he will come in power and great glory, Matt. 24:30 taking vengeance upon them that love and fear him not. 2 Thes. 1:8 We, therefore, are sending glad tidings of great joy D&C 31:3 D&C 128:19 to whomsoever will receive them, that they may come up to Zion and escape the judgments that will most assuredly overtake the wicked. Morm. 4:5
… When this time arrives (when the times of the Gentiles are fulfilled), which is nigh, even at our doors, let the Gentile nations who reject the Gospel which is now sent to them, prepare to meet the judgments of an offended God! 3 Ne. 16:4-15 For when their cup is full even to the [p. 221a]brim, the Lord will then remember the chastisements of the Jews, his favored people, and at whose hands they will have received double for their iniquities. Isa. 40:2 Jer. 16:18 Offenses must come, said the Savior, but woe unto them by whom they come. Matt. 18:7 Woe unto the Gentiles, who have administered afflictions to the Jews for these many years! Woe unto them if they now reject this only means of salvation, for the awful calamities spoken of in these books, the Bible and Book of Mormon, will certainly befall them. (Journal of Discourses, 18:220)
Zechariah 9:9 Rejoice greatly, O daughter of Zion
The triumphal entry marks the most glorious moment in Christ's ministry. But with due respect to the adoring crowd, this was a pathetic little parade compared to what the Master deserved. The King enters the city not in a chariot of fire but on the colt of an ass. The King enters the city not with a powerful army but with a few disciple-soldiers. The King enters the city not with a crown or a throne, although a thorned crown and mocking robe await him. There are no statesmen, no ambassadors, no welcoming committees. There is no fanfare, no trumpets, no decorations. He who deserved a red carpet on a street of gold received a carpet of clothes on a dirt path. He who deserved shouts of adoration from the whole world received praise from only one multitude-a multitude only large enough to silence the stones (Lu 19:40).
From the lowly stable to the gates of the holy city, Christ's entire life was an example of incredible meekness. His Father had planned it that way. There was to be no pomp and circumstance. The Author of the winding up scene intended to contrast this humble start with a dramatic finish. When Christ's truly triumphal entry takes place, the grandeur and awe of the scene will surpass all human understanding. The power of men to praise and glorify will be dwarfed by the heavenly celebration. There will be great signs in heaven including angelic trumpet blasts, adoring resurrected saints, and angelic announcements.
John the Revelator gives us part of the script for the dramatic climax of human history. This time, the "Hosannas" come from heaven, the king wears 'many crowns,' and the colt of an ass is exchanged for a white horse and a celestial cavalry. Zechariah’s prophecy only hints at what follows next:
'And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God...
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth...
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.
And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.' (Rev 19:1, 5, 11-16)
Zechariah 9:10 I will cut off the chariot from Ephraim, and the horse from Jerusalem
The kingdoms of Ephraim and Judah, historically, have frequently been at war and sometimes even with each other. After the Lord comes to fight their battles for them, they will not longer need their chariots, swords, or cavalry. They can shift their focus to items of peace, beating their swords into plowshares and their spears into pruning hooks (Isa 2:4). The voice of the Messiah will speak peace to the ends of the earth.
Zechariah 9:11-12 by the blood of thy covenant I have sent forth thy prisoners out of the pit
The infinite atonement applies to the prisoners in the pit. They must remain trapped in their prison until the ultimate blood sacrifice—that of the Son of God—is accomplished. The Jews would shed the blood of the covenant when they condemned Jesus to death. The effect was felt in Spirit Prison. “For the dead had looked upon the long absence of their spirits from their bodies as a bondage.” (D&C 138:50) Through the ministry of the recently martyred John the Baptist in the world of Spirits (Lu. 1:17), they learned that the time was soon to be accomplished that the righteous would be resurrected with the Savior (Matt. 27:52-53). Hence, they met in a great assembly, “an innumerable company of the spirits of the just, who had been faithful in the testimony of Jesus while they lived in mortality… they were filled with joy and gladness, and were rejoicing together because the day of their deliverance was at hand” (D&C 138:12-15) The time had come for the prisoners to be sent forth out of the pit as Zechariah prophesied.
At the Second Coming, the blood of the covenant will allow for another great resurrection—the culmination of the First Resurrection, when all the righteous will come forth out of their graves according to the promises (D&C 88:96-98). Again, the prisoners will be delivered out of the pit. The deliverance is the resurrection; the pit is the spirit world.
Zechariah 9:13-14 I have bent Judah for me, filled the bow with Ephraim
Again, we remind the reader that in Zechariah’s day, Egypt and Babylon are no longer the evil bullies of Jerusalem so they are no longer used in prophetic imagery to represent the throne of Satan and his kingdom of evil. The Persians have been helpful, so the next great enemy is Greece. Daniel prophesied about the great conflicts between the Persians and Greeks in Daniel 8.
The imagery of this verse has the Lord is in full battle gear. His bow is the righteous of Judah; his arrow is the righteous of Ephraim; and His swords are the sons of Zion, the Latter-day Saints. All will combine to fight against the enemy of righteousness, in this verse, that is Greece. Fortunately for the gathered Jews, the sons of Ephraim, and the sons of Zion, they won’t have to fight literally, just spiritually (D&C 105:14). The Lord will do all the fighting when his arrow is as lightning and he conjures up the whirlwinds of the south to defeat the enemy. “The Lord of hosts shall defend them; and they shall devour.”
Zechariah 9:16 they shall be as the stones of a crown, lifted up as an ensign
Anybody can have a crown, but what makes a crown valuable? Isn’t it the jewels which adorn the crown? Aren’t they of the greatest value? They are to the wearer of the crown, and the crown belongs to Jesus Christ. The righteous of Judah, Ephraim, and Zion are as jewels in his crown. Malachi explains the Lord’s joy in the Millennial day, “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.” (Mal. 3:17-18) Similarly, prophesies Isaiah “Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken…For… as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” (Isa 62:3-5). These are the jewels that will be set in the throne of the Holy One of Israel. They are those who will be lifted up as an ensign to all the nations.
“The name of the Ensign [magazine] is equally representative of its appointed role. Members of the Church already know that ensign is a word rich in meaning. King James Bible translators used it to mean a signal, sign, identifying symbol, standard, or banner. Thus, we read the biblical prophecy that in the last days the Lord would ‘set up an ensign for the nations’ (Isa. 11:12), a standard to which Israel and the righteous of all nations might gather in preparation for the Millennium (see Isa. 5:26; Isa. 18:3; Isa. 31:6–9; Isa. 49:22; Isa. 62:10; Zech. 9:16). In latter-day scriptures, ensign symbolizes such ‘standards’ as the new and everlasting covenant (see D&C 45:9), the gospel of salvation (see 2 Ne. 29:1–2), the latter-day Zion (see D&C 64:41–43), and The Church of Jesus Christ of Latter-day Saints (see D&C 115:4–6).” (Jay M. Todd, “Power in Their Pages,” Ensign, Jan. 1996, 67)