Recall that the last section of Zechariah consists of two great prophetic oracles. The first is found in chapters 9-11, and the second is 12-14. We come now to a glorious prophecy of the coming Christ.
The human race has produced many vile wretches with enormous talent. One of them was Alexander the Great, and in this portion of Scripture we are considering, we begin with a prophecy of Alexander’s campaign around the northeastern coast of the Mediterranean, and we end with a wonderful statement of Christ’s conquest — a conquest accomplished on principles entirely different than those of Alexander.
First, there is “the burden of the Lord.” The Lord begins His judgment against Syria, with its capital Damascus (v. 1). The eyes of all men are focused on what the Lord will do. The two cities of Tyre and Sidon were fabulously wealthy. All their pride would be brought low. Nebuchadnezzar had destroyed Old Tyre, and left it a ruin. But New Tyre was on an island in deep water — a half mile from shore. Her wealth had made her insolent: gold was like dirt there. But God would destroy her power “in the sea” (v. 4). Alexander scraped all the debris from Old Tyre together, and used it to build a causeway out to the new city. He captured the city and destroyed it. “And they shall destroy the walls of Tyre and break down her towers; I will also scrape her dust from her, and make her like the top of a rock” (Eze. 26:4).
The Philistine cities down the line, on the east coast of the Mediterranean, heard of the fall of Tyre and were terrified (vv. 5-6). Their idolatrous worship would be cut off (v. 7). Those not killed would be assimilated into the true worship of God. Despite Alexander’s destructiveness, God remained the protector. In his campaign down the east coast of the Mediterranean, Alexander spared the Temple at Jerusalem because of a dream he had had (v. 8). But of course, the final import of these words is the spiritual protection which God promises to His people, the Church.
We are to rejoice greatly. When the king arrives, the kingdom has arrived as well. We are told our response to the gospel here before we are given the gospel itself. The people of God are called to great joy; we are called to shout (v. 9). In this passage we find echoes of Gen. 49:8-12 and Psalm 72:8. In turn this passage is picked up in John 12:15 and Matthew 21:5. In both these passages, Zechariah is quoted along with Ps. 118:26. The passage is undeniably Messianic. The King comes — Christ is this king, and rules according to the principles of His kingdom. He is just and He has salvation. He rides on a lowly donkey, and this exhibits His humility (v. 9). He provides the basis of beating swords to plowshares — the king on a donkey cuts off the chariot and war horse. He breaks the battle bow; He speaks peace to the nations (v. 10). Humility rules; His dominion is not less secure because of how it arrived.
This glory will extend from the river to the ends of the earth. The prophet Zechariah is clearly referring to the psalm written with regard to Solomon. Zechariah plainly takes the glorious reign of Solomon to be typical of the reign of Christ. And consider some aspects of that reign. He delivers the needy — in verse 12, the true king is one who delivers from oppression, not one who oppresses. All nations are blessed — the Abrahamic promise comes to fulfillment as well (v. 17). And last, there is glory and more glory. As a result of God’s goodness to our world, we consequently praise the name of God, and our desire is that the entire earth be filled with His glory (v. 19).