Untitled Sermon (4)

Welcome to poetry night at the Kutz.

Chapter 9 Tonight

Pause for fellowship meal on 2.10 and

resume chapter 9 on 2.17.

PRAYER. Heavenly Father. As We come before You acknowledging that you have provided an amazing gift to us in providing your word to us, We ask now that You would cause Your word to rest upon us—not merely to inform our minds, but to shape our hearts.

Teach us to tremble rightly where You judge, to rejoice greatly where You save, and to hope firmly when You promise.

We praise You for sending Christ who has come, that he came righteous and endowed with salvation. Plz Give us eyes to behold Him clearly, and hearts that submit joyfully to His reign.

As we have studied ZEC we have seen a wrong trust in chariots and horses or in other things that are not you, give us a strong faith and teach us to trust in you our God.

Guard this time, god. Camp about us by Your presence. Let Your word accomplish all that You desire, and may our response be worship, obedience, and hope as we await the day when His dominion will be from sea to sea.

Lets draw our attention ZEC 9. Zechariah 9 declares that God is

sovereign over the nations,

He will send a humble yet righteous King who brings salvation,

This king arrives first lowly, humble, and to save.

Then the king arrives a second time as a divine warrior to reign.

He guarantees covenant deliverance for his covenant people,

He defeats Israel’s enemies, and

ultimately restores His people in glory and peace.

Before we move line by line through Zechariah 9, it’s important to pause and recognize how God chose to speak here.

God did not reveal this chapter as 8 visions all occurring in one night, or legal document or a historical timeline.

He revealed his word and himself as Hebrew poetry.

That choice matters. Let's think about the distinctives of poetry.

The OT has lots of poetry but we will just stay in this chapter.

This will provide the opportunity to discuss different points b4 reading the chapter in it’s entirety.

5 factors of Hebrew poetry that will be helpful in understanding chapter 9.

#1. Biblical Poetry Communicates Truth Through Imagery, Not Just Information

Hebrew poetry is different from the poetry we are used to. It isn't about rhyming couplets or strict rhythms like much English poetry.

Instead, it's designed to make truth felt or visualized as much as understood.

Its used to engage our imagination, stirs our emotions, and lodges theology in our memory through vivid word pictures.

In Zechariah 9, God doesn't simply announce events—He portrays them in words dramatically:

We see this in 9:1-5 as God judges the Nations they trembling in fear.

Also in The description of destruction in v3-6 the Cities laid low by divine judgment.

In 9:9 A humble King arriving on a donkey, bringing salvation

This imagery lets us "internally visualize or see theological truths, not just hear them.

Poetry slows us down, inviting reflection rather than rushing to conclusions.

ILLUSTRATION.

It's like a painting that reveals more the longer you gaze at it.

Bush with bees

The second thing to know about Hebrew Poetry Is its Built on Parallelism

Unlike Western poetry, which often relies on rhyme or meter,

Hebrew poetry uses parallelism—

Parallelism could be verses that repeat what was said earlier or,

contrast one line from another, or

Verses build on each other to reinforce ideas.

This creates rhythm through thought patterns rather than sound.

Examples. In Zechariah 9, we see common types of parallelism:

Example #1 Synonymous parallelism: This is where the second line restates the first in fresh words, emphasizing the idea

V2 the cities are grouped together and they are listed as very wise.

v.3 expands and intensifies the claim of v.2

“Very wise” (v.2) is explained by wealth, fortifications, and economic power (v.3)

Summary: would show Human wisdom yields self made security.

Example #2 from v3 is Imagery Parallelism.

V3 says 3So Tyre built herself a tight fortification And tied up silver like dust And fine gold like the mire of the streets.

The imagery is silver like dust

And gold like the mire of the streets

There are two images here and one idea.

This is synonymous parallelism:

“Silver” // “gold”

“Dust” // “mud of the streets”

The idea or Effect: Their wealth is portrayed as:

Abundant

Common

ultimately ordinary in God’s sight

What humans treasure, God treats as dirt-level in this example of poetic imagery.

Antithetical parallelism in v7 and v8: This is where the second line contrasts the first

v7 the proud nations fall only leaving a remnant,

But in v8 God's people are protected in v. 8.

Progressive parallelism: The second line advances or expands the thought

In v 10 God removes instruments of war,

Then v 11-14 establishes peace, and proclaims dominion—each line deepens the vision of restoration.

This structure builds the message layer by layer, like a crescendo in music.

The #3 helpful thing to see is Poetic Structure Highlights a Theological Emphasis

Hebrew poems aren't always chronological; they're artistically arranged to spotlight key truths.

The structure acts like a spotlight, drawing our eyes to the heart of the message or main point.

Zechariah 9 flows poetically:

In v 1-8 Judgment on Israel's surrounding nations.

In v9 & 10 we have the coming of the King (vv. 9–10),

This is the emotional and theological centerpiece of Zec 9.

a humble, righteous ruler bringing peace and salvation.

In v 11-17 Deliverance and restoration for God's people culminating in victory and glory.

By placing the coming King at the center of Zec 9 the poem emphasizes that all judgment from v1-8 and Deliverance and restoration from v11-17 revolve around Him.

This isn't accidental; Hebrew poetry often elevates its core truth in the middle.

Poetry Uses Compression: Few dense Words, Deep Meaning. Most of the words are packed with layers of meaning in using minimal words.

One phrase can carry massive theological weight, rewarding meditation.

An example from v 9 is phrase endowed with salvation

In Hebrew this is a single word, the poem communicates:

Saved by God — not self-appointed or self-empowered

Granted salvation — authority and victory come from Yahweh

Bearer of salvation — because He has been saved, He can save others

Vindicated King — proven righteous through divine deliverance

#4 Another fact to understand is that Hebrew Poetic Prophecy Often Blends Near and Far Fulfillment

One of poetry's strengths is its ability to layer prophecies across time horizons without rigid separation.

It speaks to immediate events, Messianic fulfillment in Jesus' first coming, and ultimate eschatological realities.

In Zechariah 9:

Verse 9 is fulfilled in Jesus' triumphal entry (Matthew 21:5), with the humble King on a donkey.

Yet verse 10 envisions universal peace and dominion, pointing to Christ's future reign.

Poetry holds these together poetically—merging first and second advent themes, speaking across centuries without losing relevance.

#5 Emotional Appeals, Metaphor, and Symbolism in Zechariah 9

Poetry often targets the heart before the head, using emotional summons rather than logical arguments.

Notice the commands in Zechariah throughout chapter 9:

"Rejoice greatly... Shout in triumph" (v. 9),

"Return to the stronghold" (v. 12).

It doesn't debate why to rejoice—it evokes joy.

Metaphors and symbols abound, compressing theology into memorable images:

"Bow of war cut off" (v. 10) = the end of reliance on human military power.

"Prisoners of hope" (v. 12) = God's covenant people awaiting redemption.

"Stones of a crown" (v. 16) = Israel's restored glory under God's care.

Why This Matters for Interpreting and Applying Zechariah 9

Recognizing Zechariah 9 as poetry lets us appreciate symbolism while honoring historical realities, and seeing how emotion, hope, and theology intertwine.

This chapter isn't less true because it's poetic—it's more powerful, as poetry is God's chosen vehicle for revelation here.

Any thoughts or questions before we start read 1-17

Zechariah 9:1–17, LSB) 1 The oracle of the word of Yahweh is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward Yahweh), 2 And Hamath also, which borders on it; And Tyre and Sidon, because they are very wise. 3 So Tyre built herself a tight fortification And tied up silver like dust And fine gold like the mire of the streets. 4 Behold, the Lord will dispossess her And strike her wealth down into the sea; And she will be consumed with fire. 5 Ashkelon will see it and be afraid. Gaza too will writhe in great pain; Also Ekron, for her hope has been put to shame. Moreover, the king will perish from Gaza, And Ashkelon will not be inhabited. 6 And those of illegitimate birth will inhabit Ashdod, And I will cut off the pride of the Philistines. 7 And I will remove their blood from their mouth And their detestable things from between their teeth. Then they also will be a remnant for our God, And be like a clan in Judah, And Ekron like a Jebusite. 8 But I will camp around My house because of an army, Because of him who passes by and returns; And no taskmaster will pass over them anymore, For now I have seen with My eyes. 9 Rejoice greatly, O daughter of Zion! Make a loud shout, O daughter of Jerusalem! Behold, your king is coming to you; He is righteous and endowed with salvation, Lowly and mounted on a donkey, Even on a colt, the foal of a pack animal. 10 I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His reign will be from sea to sea And from the River to the ends of the earth. 11 As for you also, because of the blood of your covenant, I have set your prisoners free from the waterless pit. 12 Return to the stronghold, O prisoners who have the hope; This very day I am declaring that I will return double to you. 13 For I will bend Judah as My bow; I will fill the bow with Ephraim. And I will rouse up your sons, O Zion, against your sons, O Greece; And I will make you like a mighty man’s sword. 14 Then Yahweh will appear over them, And His arrow will go forth like lightning; And Lord Yahweh will blow the trumpet And will go in the storm winds of the south. 15 Yahweh of hosts will defend them. And they will consume and trample on the stones of a sling; And they will drink and roar as with wine; And they will be filled like a sacrificial bowl, Drenched like the corners of the altar. 16 And Yahweh their God will save them in that day As the flock of His people; For they are as the stones of a crown,Sparkling in His land. 17 For what goodness and what beauty will be theirs! Grain will make the choice men flourish, and new wine the virgins.

1 The oracle of the word of Yahweh is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward Yahweh), 2 And Hamath also, which borders on it; And Tyre and Sidon, because they are very wise.

Zechariah 9:1 opens with the phrase, “The oracle of the word of Yahweh,” which means a divine message directly from Yahweh.

The word oracle refers to a heavy, authoritative proclamation—often announcing God's judgment or a decisive action from God.

This introduction signals that what follows is not human opinion or Fox's political analysis, but God’s own declaration of His sovereign plans.

In this chapter, God announces His rule over the nations surrounding Israel and His coming judgment against their pride and power.

This opening phrase emphasizes:

Divine authority — This message comes from Yahweh Himself.

Divine sovereignty — we will see that God rules not only Israel, but all nations.

Divine certainty — What God declares will surely come to pass.

The first oracle is against the land of Hadrach. Historically, Hadrach was a significant location during the time of Zechariah for their trading route location.

The next city this oracle is against is Damascus its resting place

Damascus, is one of the oldest continuously inhabited cities in the world, was a major center of trade and power in the ancient Near East and was often in conflict with Israel and Judah.

The phrase "its resting place" suggests that the prophecy will find its fulfillment or culmination in Damascus, indicating that the city will experience the full impact of God's judgment.

The literal from the Hebrew word means the judgment is fixed, settled, and unavoidable.

We see that God's judgment will not be a private event in the 2nd half of v1 for the eyes of men, especially of all the tribes of Israel, are toward Yahweh)

The "eyes of men" suggests that people from various nations will witness or acknowledge the events prophesied, while the words "are toward Yahweh emphasizes the collective attention and expectation of God's chosen people.

This implies a future time when God's actions will be evident to all, leading to a recognition of His authority.

The phrase also suggests a turning point where both Israel and the surrounding nations will look to God,

In V2 Hamath, Tyre, and Sidon were powerful cities known for influence, wealth, and wisdom.

Hamath marked Israel’s northern border, while Tyre and Sidon were famous for trade and shrewd diplomacy.

We will see that their human wisdom and prosperity could not protect them from God’s judgment.

Our first implication for us in 2026 from Zechariah 9 reminds us that history is under Yahweh’s control.

Russia, Iran, Ukraine, Venezuela, US all rise and fall at His command, and no nation stands outside His authority.

3 So Tyre built herself a tight fortification And tied up silver like dust And fine gold like the mire of the streets.

Tyre has built herself a fortress; Tyre was a prominent Phoenician city known for its strong fortifications and strategic coastal location.

Historically, Tyre was divided into two parts: the mainland city and the island city, which was heavily fortified.

The phrase highlights Tyre's self-reliance and pride in its defenses.

The city's fortifications were considered nearly impregnable, which is significant in understanding the prophecy against her when we get to v4.

Tyre wasn’t just self reliant on its strong defense but Tyre was famous for its immense wealth gained through Mediterranean trade.

Silver was as common as dust and gold like dirt in the streets which is what we see at the end of v3.

This imagery in v3 highlights both Tyre’s prosperity and the danger of trusting in riches.

Tyre’s riches, though vast, would ultimately prove temporary before God’s judgment.

Thoughts or comments.

If God brings down cities that trusted in wisdom, wealth, and fortification (Hadrach, Damascus, Tyre), what modern “strongholds” might we trust in that subtly compete with dependence on the LORD?

Answer 401K, paid off house, Financial security (savings, investments, success) Human wisdom and expertise (education, strategy, technologyInstitutions and systems we assume will protect us.Personal competence or reputation that gives a sense of control.

V 4 & 5 together

4 Behold, the Lord will dispossess her And strike her wealth down into the sea; And she will be consumed with fire. 5 Ashkelon will see it and be afraid. Gaza too will writhe in great pain; Also Ekron, for her hope has been put to shame.

Moreover, the king will perish from Gaza,

And Ashkelon will not be inhabited.

At the start of v4 the prophet ZEC indicates God’s divine intervention and judgment with the phrase Behold, the Lord will impoverish her

"her" refers to the city of Tyre, the powerful and wealthy city-state known for its trade and commerce.

The use of the word "Behold" serves as a call to attention, emphasizing the certainty and importance of Zechariah’s prophecy.

The impoverishment by God suggests a direct act of God, again highlighting His sovereignty over nations and their fortunes.

This imagery of casting her wealth into the sea is particularly poignant given Tyre's identity as a coastal city with a strong maritime economy.

Has anyone ever dropped anything into the ocean or a lake.

If you have ever dropped anything into the sea you understand The casting of wealth into the sea symbolizes the complete loss and futility of relying on material riches.

Besides being thrown into the sea Tyre will be consumed with Fire.

Fire is a common biblical symbol of judgment and purification.

The prophecy of Tyre being consumed by fire was fulfilled historically when Alexander the Great conquered the city in 332 BC, using the debris of the mainland city to build a causeway to the island fortress, eventually setting it ablaze.

In Zechariah 9:5, the Philistine cities of Ashkelon, Gaza, and Ekron have been longstanding enemies of Israel—are portrayed as trembling at the God’s approaching judgment.

Gaza will lose its king, Ashkelon will be uninhabited, and Ekron’s hope will wither, revealing the collapse of their political power and confidence.

This judgment exposes the emptiness of trusting in human strength rather than in Yahweh and underscores His absolute sovereignty and righteous justice over the nations that stand against His purposes.

Any thoughts or comments?

After describing fear, collapse, and the loss of false hope in the Philistine cities (v.5), the prophecy moves from reaction to consequence.

Verse 6 shows that when God judges pride and misplaced security, the result is not merely fear—it is humbling and will result personal displacement.

What once defined these cities—power, lineage, and identity—is stripped away by the hand of the Lord.

6 And those of illegitimate birth will inhabit Ashdod,

And I will cut off the pride of the Philistines.

V6 indicates a significant change in the demographic and political landscape of Ashdod, one of the five major Philistine cities.

The term "illegitimate birth " suggests a blending of peoples, possibly due to conquest or migration, leading to a loss of distinct Philistine identity.

This could be seen as a fulfillment of divine judgment against the Philistines, who were long-time adversaries of Israel.

At the end of v6 God says I will cut off the pride of the Philistines.

The Philistines were known for their military prowess and frequent conflicts with Israel.

They were often characterized by their pride and defiance against God and His people.

This phrase signifies God's direct intervention to humble the Philistines, removing their arrogance and self-reliance.

Historically, ZEC 9 was written about 500BC. The Philistines were eventually subdued by various empires, including the Assyrians and Babylonians.

The last standing Philistine city was destroyed by Alexander the Great in 332 BC which can be seen as the fulfillment of this prophecy.

7 And I will remove their blood from their mouth

And their detestable things from between their teeth. Then they also will be a remnant for our God, And be like a clan in Judah, And Ekron like a Jebusite.

In Zechariah 9:7, God declares that He will remove the blood from their mouths and the detestable things from between their teeth. This is depicting the purification of the nations from idolatry and defilement forbidden by the mosaic law.

Detestable things here refer to detestable practices and idolatrous worship, which were prevalent among the Philistines and other neighboring nations.

Through divine intervention, former pagan peoples—particularly the Philistines—are cleansed and turned from detestable practices.

Shockingly the result is, they too become a remnant for our God, showing that God preserves for Himself a faithful people even from among the nations.

The inclusion of these Gentiles into the covenant community of God is significant throughout our scriptures, reflecting the unfolding of God's redemptive plan for all humanity.

This concept is rooted in the Old Testament and finds its full expression in the New Testament through the ministry of Jesus Christ and the apostles.

This theme also highlights the fulfillment of God's promises to Abraham and the prophetic vision of a diverse people worshiping God.

These cleansed Gentiles will be fully incorporated into God’s people, becoming like a clan in Judah, and Ekron will be like the Jebusites, once enemies yet later absorbed into Israel like Rahab and Like Ruth earlier in the Bible.

A clan in Judah was:

A recognized family unit within Israel

Entitled to inheritance, protection, and covenant privileges

Integrated into the life, worship, and identity of God’s people

To become “like a clan in Judah” means to be treated as legitimate members of the covenant community.

“They” in the second half of v7 refers to cleansed survivors from the Philistine nations; they were once hostile to Israel but now purified by the LORD.

After the removal of idolatry, these former enemies are no longer outsiders.

The theological point

Ethnic hostility is overcome by God's divine grace.

Membership as God’s people is based on cleansing and submission to Yahweh, not ancestry alone.

God’s purposes always included the nations (cf. Genesis 12:3)

And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.” (Genesis 12:3, LSB)

9 After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands; 10 and they cry out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb.” (Revelation 7:9–10, LSB)

8 But I will camp around My house because of an army, Because of him who passes by and returns; And no taskmaster will pass over them anymore, For now I have seen with My eyes.

In v 8 God declares I will camp around My house This phrase indicates God's protective presence over His people and His dwelling place.

His house is often understood as the temple.

This OT imagery of God "camping" suggests a military encampment, emphasizing God's divine protection.

In v8 The LORD declares that He camps with His people because of the presence and movement of hostile armies.

This would be the foreign powers that repeatedly pass by and return, threatening Israel with invasion and oppression.

This language in v 8 reflects Israel’s long history of danger from surrounding nations and emphasizes the constant instability of life apart from God’s protection.

The second half of v8 God says no taskmaster will pass over them anymore, For now I have seen with My eyes.

When you hear taskmaster what does that remind you of.

The word “taskmaster” recalls oppression, forced labor, and domination, most clearly echoing Egyptian bondage(Exodus 1:11).

In Zechariah 9:8 , it represents any foreign ruler or power that subjugates God’s people.

The promise that no taskmaster will “pass over” them is God declaring an end to repeated cycles of conquest, exploitation, and humiliation.

This is more than a temporary political reprieve—it anticipates a permanent removal of oppressive rule under God’s kingdom.

V8 ends with the statement “For now I have seen with My eyes” This phrase emphasizes God’s personal awareness and active intervention.

To “see” in Scripture often signals that God is about to act in judgment or deliverance.

God is not distant or indifferent; He has fully observed the suffering of His people and now responds decisively.

The wording underscores His sovereign authority and covenant faithfulness, assuring Israel that their future security rests on God’s direct oversight.