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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 9:9–11. His two-level outline is real structure in the source text, so it is rendered as structure.
That here begins a prophecy of the Messiah and his kingdom is plain from the literal accomplishment of the ninth verse in, and its express application to, Christ's riding in triumph into Jerusalem, Mat 21:5; Joh 12:15.
I.Here is notice given of the approach of the Messiah promised, as matter of great joy to the Old Testament church:
Behold, thy king cometh unto thee. Christ is a king, invested with regal powers and prerogatives, a sovereign prince, an absolute monarch, having all power both in heaven and on earth. He is Zion's king. God has set him upon his holy hill of Zion, Psa 2:6. In Zion his glory as a king shines; thence his law went forth, even the word of the Lord. In the gospel-church his spiritual kingdom is administered; it is by him that the ordinances of the church are instituted, and its officers commissioned; and it is taken under his protection; he fights the church's battles and secures its interests, as its king. "This King has been long in coming, but now, behold, he cometh; he is at the door. There are but a few ages more to run out, and he that shall come will come. He cometh unto thee; the Word will shortly be made flesh, and dwell within thy borders; he will come to his own. And therefore rejoice, rejoice greatly, and shout for joy; look upon it as good news, and be assured it is true; please thyself to think that he is coming, that he is on his way towards thee; and be ready to go forth to meet him with acclamations of joy, as one not able to conceal it, it is so great, nor ashamed to own it, it is so just; cry Hosanna to him." Christ's approaches ought to be the church's applauses.
II.Here is such a description of him as renders him very amiable in the eyes of all his loving subjects, and his coming to them very acceptable.
1.He is a righteous ruler; all his acts of government will be exactly according to the rules of equity, for he is just.
2.He is a powerful protector to all those that bear faith and true allegiance to him, for he has salvation; he has it in his power; he has it to bestow upon all his subjects. He is the God of salvation; treasures of salvation are in him. He is servatus - saving himself (so some read it), rising out of the grave by his own power and so qualifying himself to be our Saviour. (3.) He is a meek, humble, tender Father to all his subjects as his children; he is lowly; he is poor and afflicted (so the word signifies), so it denotes the meanness of his condition; having emptied himself, he was despised and rejected of men. But the evangelist translates it so as to express the temper of his spirit: he is meek, not taking state upon him, nor resenting injuries, but humbling himself from first to last, condescending to the mean, compassionate to the miserable; this was a bright and excellent character of him as a prophet (Mat 11:29, Learn of me, for I am meek and lowly in heart), and no less so as a king. It was a proof of this that, when he made his public entry into his own city (and it was the only passage of his life that had any thing in it magnificent in the eye of the world), he chose to ride, not upon a stately horse, or in a chariot, as great men used to ride, but upon an ass, a beast of service indeed, but a poor silly and contemptible one, low and slow, and in those days ridden only by the meaner sort of people; nor was it an ass fitted for use, but an ass's colt, a little foolish unmanageable thing, that would be more likely to disgrace his rider than be any credit to him; and that not his own neither, nor helped off, as sometimes a sorry horse is, by good furniture, for he had no saddle, no housings, no trappings, no equipage, but his disciples' clothes thrown upon the colt;' for he made himself of no reputation when he visited us in great humility.
III.His kingdom is here set forth in the glory of it.
This king has, and will have, a kingdom, not of this world, but a spiritual kingdom, a kingdom of heaven.
1.It shall not be set up and advanced by external force, by an arm of flesh or carnal weapons of warfare. No; he will cut off the chariot from Ephraim and the horses from Jerusalem (Zac 9:10), for he shall have no occasion for them while he himself rides upon an ass. He will, in kindness to his people, cut off their horses and chariots, that they may not cut themselves off from God by putting that confidence in them which they should put in the power of God only. He will himself undertake their protection, will himself be a wall of fire about Jerusalem and give his angels charge concerning it (those chariots of fire and horses of fire), and then the chariots and horses they had in their service shall be discarded and cut off as altogether needless.
2.It shall be propagated and established by the preaching of the gospel, the speaking of peace to the heathen; for Christ came and preached peace to those that were afar off and to those that were nigh; and so established his kingdom by proclaiming on earth peace, and good-will towards men.
3.His kingdom, as far as it prevails in the minds of men and has the ascendant over them, will make them peaceable, and slay all enmities; it will cut off the battle-bow, and beat swords into plough-shares. It will not only command the peace, but will create the fruit of the lips, peace.
4.It shall extend itself to all parts of the world, in defiance of the opposition given to it. "The chariot and horse that come against Ephraim and Jerusalem, to oppose the progress of Zion's King, shall be cut off; his gospel shall be preached to the world, and be received among the heathen, so that his dominion shall be from sea to sea, and from the river even to the ends of the earth, as was foretold by David," Psa 72:8. The preachers of the gospel shall carry it from one country, one island, to another, till some of the remotest corners of the world are enlightened and reduced by it.
IV.Here is an account of the great benefit procured for mankind by the Messiah, which is redemption from extreme misery, typified by the deliverance of the Jews out of their captivity in Babylon (Zac 9:11): "As for thee also (thee, O daughter of Jerusalem! or thee, O Messiah the Prince!) by the blood of thy covenant, by force and virtue of the covenant made with Abraham, sealed with the blood of circumcision, and the covenant made with Israel at Mount Sinai, sealed with the blood of sacrifices, in pursuance and performance of that covenant, I have now of late sent forth thy prisoners, thy captives out of Babylon, which was to them a most uncomfortable place, as a pit in which was no water." It was part of the covenant that, if in the land of their captivity, they sought the Lord, he would be found of them, Lev 26:42, Lev 26:44, Lev 26:45; Deu 30:4. It was by the blood of that covenant, typifying the blood of Christ, in whom all God's covenants with man are yea and amen, that they were released out of captivity; and this was but a shadow of the great salvation wrought out by thy King, O daughter of Zion! Note, A sinful state is a state of bondage; it is a spiritual prison; it is a pit, or a dungeon, in which there is no water, no comfort at all to be had. We are all by nature prisoners in this pit; the scripture has concluded us all under sin, and bound us over to the justice of God. God is pleased to deal upon new terms with these prisoners, to enter into another covenant with them; the blood of Christ is the blood of that covenant, purchased it for us and all the benefits of it; by that blood of the covenant effectual provision is made for the sending forth of these prisoners upon easy and honourable terms, and proclamation made of liberty to the captives and the opening of the prison to those that were bound, like Cyrus's proclamation to the Jews in Babylon, which all those whose spirits God stirs up will come and take the benefit of.
Historical interpretation
Nine Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The sun was darkened because of the Sun of justice. The rocks were rent because of “the spiritual rock.” Tombs were opened, and the dead arose, because of him who was “free among the dead.” He “sent forth his prisoners out of the pit, wherein there is no water.” Do not be ashamed, then, of the Crucified, but say with confidence, “He bears our sins and carries our sorrows, and by his bruises we are healed.” Let us not be ungrateful to our Benefactor. Again, “For the wickedness of my people was he led to death; and I shall give the ungodly for his burial, and the rich for his death.” And Paul says clearly “that Christ died for our sins, according to the Scriptures, and that he was buried, and that he rose again the third day, according to the Scriptures.”
(Verse 11, 12.) You also, in the blood of your covenant, have sent forth your prisoners from the pit in which there is no water. Return to the stronghold, you prisoners of hope. Even today I declare that I will restore double to you. LXX: And you, by the blood of your covenant, have sent forth your prisoners from the pit that has no water. You shall sit in the stronghold, prisoners of the assembly, and for one day of your journey I will restore double to you. After the prophet's message, or rather God the Almighty Father Himself, has announced to Zion and Jerusalem that her king will come to them, gentle and riding on a donkey, on a colt, the foal of a donkey, and his dominion will be from sea to sea and from the rivers to the ends of the earth, he addresses Christ Himself, of whom the prophecy is, and speaks: You also, in the blood of your covenant or pact, have sent forth your prisoners from the pit, in which there is no water. It is understood in this way: In the blood of your passion, you freed those who were held captive in the prison of hell, where there is no mercy, through your mercy. Finally, after the Lord rose, those who were held captive by the sins of Adam, or, as some would have it, the stains of error, and the chains of death, rose with him and appeared in the holy city. Concerning this blood of the covenant, he himself, indicating his coming passion, said to the disciples: Take and drink from this all of you: for this is the chalice of the new testament in my blood (Matthew 26:27-28). In this prefiguration, a lake that does not have water, Joseph was sent by his brothers into the lake (Gen. XXXVII): and Daniel (Dan. VI) and Jeremiah by the Chaldeans and the people of Judah: Benaiah also went down into the lake in the time of snow and cold, to kill a lion there (II Sam. XXIII, 20). But Jeremiah was not thrown into the water of the lake; rather, he was thrown into the mire and mud of the lake, which could suffocate him more than refresh one who was thirsty (Jerem. XXXVII and XXXVIII). Where it is written in the psalm: I am stuck in the mire of the deep, and there is no substance (Ps. LXVIII). In this lake of hell, that once rich man with a purple robe dwelled, whose boastful tongue was consumed by the fires of punishment, and he had no refreshment of any waters to such an extent that he begged for the cooling of water from the tip of the poor man's finger dipped in water (Luke XVI). And again, a word is directed to those who were bound and in need of the mercy of Christ: Turn to the stronghold, you prisoners of hope. And the meaning is: You who are now bound and held in a cruel and terrible hell, who hope for the release of your chains in the coming of Christ, turn to the stronghold, whether you will sit in the stronghold, of which it is written: The stronghold of the holy is the fear of the Lord; so that you may learn: Be to me a protector God and a fortified place, that you may save me (Ps. LXX, 3), and let the prophet also mention you: Behold, a strong city will set our salvation as its wall and bulwark (Isai. XXVI, 1). But this fortress, to which God encourages those bound by hope or bound in hope to the Church, we should not understand as anything other than the dwelling place of paradise, into which the first thief entered with the Lord (Luke 23); and for this reason they are called to the fortress by Zechariah, because even then and from that time the Lord promised that, for a brief tribulation, they would receive eternal rewards. Or, as it is read in the LXX: for one day of your pilgrimage, I will repay you double. For in comparison with eternity, everything that we suffer in the world should be called one day, not of habitation, but of pilgrimage: because we are strangers and pilgrims, like all our fathers. For in the present momentary and light tribulation, an excessive weight of eternal glory works in us, not looking at the things which are seen, but at the things which are not seen (2 Corinthians 4). For the things which are seen are temporal; but the things which are not seen are eternal.
It was fitting that the herald of his resurrection is reported to have been sitting, so that by sitting he might prefigure him who, having triumphed over the author of death, would ascend to his seat in the everlasting kingdom. Concerning this he said a little later, as he appeared to his disciples, “All power in heaven and on earth has been given to me”; and the evangelist Mark says, “The Lord, after he had spoken to them, was taken up into heaven and sat down at God’s right hand.” [The angel] was sitting upon the stone with which the tomb was closed, but which had been rolled away, to teach that [Christ] had cast down and triumphed over the closed places of the lower world by his power, so that he might lift up to the light and the rest of paradise all of his own whom he found there, according to the prophet’s [statement], “You also because of the blood of your covenant, have led your prisoners back from the pit, in which there is no water.”
Since it was fitting for Christ to die in order to deliver us from death, so it was fitting for Him to descend into hell in order to deliver us also from going down into hell. Hence it is written (Hosea 13:14): "O death, I will be thy death; O hell, I will be thy bite." Secondly, because it was fitting when the devil was overthrown by the Passion that Christ should deliver the captives detained in hell, according to Zechariah 9:11: "Thou also by the blood of Thy Testament hast sent forth Thy prisoners out of the pit."
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Summary
Zechariah 9:11 is a profound prophetic declaration affirming God's unwavering commitment to His people, Zion, based on the enduring power of His covenant. It vividly portrays divine intervention, where God, by the efficacy of His established covenant, actively liberates His "prisoners" from a state of utter desolation, symbolized by a "pit wherein is no water." This verse not only anticipates the restoration of physical exiles but also points to a far greater, spiritual deliverance rooted in God's faithful and redemptive character.
Context
Literary Context
Zechariah 9 marks a significant transition within the book, shifting from prophecies concerning surrounding Gentile nations (chapters 7-8) to a direct focus on Jerusalem (Zion) and the coming Messianic King. The verses immediately preceding Zechariah 9:11, specifically Zechariah 9:9-10, paint a vivid picture of the Messiah's humble, yet triumphant, entry into Jerusalem, bringing peace and extending His dominion "from sea to sea." Verse 11 then naturally follows as a consequence and manifestation of this King's reign and God's faithfulness, detailing the liberation and restoration of His people. It underscores that the peace and dominion of the Messiah are intrinsically linked to the freedom of those held captive, setting the stage for further promises of divine protection and victory for Judah and Ephraim in the subsequent verses.
Historical & Cultural Context
Zechariah ministered during the post-exilic period, roughly 520-518 BC, alongside the prophet Haggai. The Jewish people had returned from seventy years of Babylonian captivity, but they faced significant challenges: a desolate homeland, opposition to temple rebuilding, and spiritual apathy. The "pit wherein is no water" (Hebrew: bôr lō'-mayim) is a powerful cultural image. In ancient Near Eastern contexts, such pits were commonly used as cisterns for water storage, but when dry, they served as dreadful dungeons or places of abandonment. Examples include Joseph being cast into a pit by his brothers (Genesis 37:24) and Jeremiah's imprisonment in a miry cistern (Jeremiah 38:6). This imagery would have resonated deeply with the returned exiles, who had experienced the "pit" of Babylonian captivity and now faced the "dryness" of a struggling post-exilic existence, highlighting their need for divine rescue from a seemingly hopeless situation.
Key Themes
Zechariah 9:11 contributes significantly to several overarching themes in the book of Zechariah and broader biblical theology. Firstly, it emphasizes Divine Deliverance and Restoration, portraying God as the active agent who "sends forth" His people from bondage, a recurring motif throughout Israel's history, from the Exodus to the return from exile. Secondly, the verse highlights God's Covenant Faithfulness. The phrase "by the blood of thy covenant" points to the enduring and binding nature of God's promises, specifically those made to Abraham, Moses, and David, which were often ratified by blood sacrifices (Exodus 24:8). This underscores that God's actions are not arbitrary but are rooted in His unchanging character and His solemn commitments to His people. Finally, the verse subtly reinforces the theme of Messianic Hope, as the liberation described is intrinsically linked to the coming of the righteous and humble King introduced in Zechariah 9:9, whose reign brings about such profound freedom and restoration.
Exposition and Analysis
Key Word Analysis
This term refers to the vital fluid of life, often associated with life itself, and critically, with death when shed. In the context of covenants, blood was central to ratification, symbolizing the solemnity and binding nature of the agreement, often involving sacrifice and the forfeiture of life. Here, it signifies the established, life-giving foundation upon which God's covenant with His people is built, a foundation that enables liberation.
Derived from a root meaning "to cut," this word denotes a compact or solemn agreement, often ratified by a ritual involving the cutting of animals (as in Genesis 15). It signifies a binding, divinely initiated relationship between God and His people, characterized by mutual obligations but primarily by God's unilateral promises and faithfulness. The "blood of thy covenant" thus refers to the established, sacred agreement that serves as the basis for God's redemptive actions.
This word describes a hole or excavation, specifically one used as a cistern or a dungeon. Its usage here, especially with the qualification "wherein is no water," strongly implies a place of desolation, extreme suffering, confinement, and hopelessness. It is a powerful metaphor for any state of deep distress, spiritual bondage, or even the realm of death itself, from which only divine intervention can rescue.
Verse Breakdown
"As for thee also,"
This phrase directly addresses Zion, or the people of God, emphasizing that the preceding prophecies of judgment on surrounding nations and the coming of the Messiah will directly impact and benefit them. It signals a shift in focus to God's particular concern and action for His chosen people.
"by the blood of thy covenant"
This is the foundational clause, specifying the means and basis of God's action. It refers to the established covenant relationship between God and Israel, ratified through sacrificial blood (e.g., the Mosaic covenant). This highlights that God's forthcoming act of liberation is not arbitrary, but is rooted in His faithfulness to His solemn, blood-sealed promises made to His people.
"I have sent forth thy prisoners"
This declares God's sovereign and decisive action. The "prisoners" are those held captive, whether literally in exile, or metaphorically in spiritual bondage or despair. The verb "sent forth" (Hebrew: shâlach) implies a powerful, deliberate release, an act of divine initiative and authority.
"out of the pit wherein is no water."
This vivid imagery describes the dire state from which the prisoners are released. A "pit without water" is a place of extreme deprivation, desolation, and potential death, symbolizing a condition of utter hopelessness, spiritual barrenness, or severe oppression. God's act of sending forth is a rescue from this most desperate of circumstances.
Literary Devices
Zechariah 9:11 is rich in literary devices that amplify its message of divine deliverance. The most prominent is Imagery, particularly the stark contrast between the "blood of thy covenant" and "the pit wherein is no water." The "blood" evokes life, sacrifice, and the solemnity of a binding agreement, while the "pit wherein is no water" conjures a powerful image of desolation, despair, and death, typical of ancient dungeons or dry cisterns. This creates a vivid Metaphor where the "pit" symbolizes not just physical imprisonment but also spiritual bondage, sin, or overwhelming suffering from which there is no natural escape. The phrase "I have sent forth" exemplifies Divine Anthropomorphism, attributing a human-like action (sending) to God, emphasizing His direct and powerful intervention. The verse also employs Synecdoche by using "blood" to represent the entire covenant, as blood was the central element in its ratification. The overall effect is a powerful portrayal of God's redemptive power, rooted in His covenant faithfulness, to rescue His people from the most dire circumstances.
Theological and Thematic Connections
Zechariah 9:11 beautifully encapsulates God's unwavering commitment to His covenant people, demonstrating His power to deliver them from seemingly insurmountable despair. The "blood of thy covenant" points to the ancient sacrificial system that established and maintained the relationship between God and Israel, foreshadowing a greater, ultimate sacrifice. This verse underscores a fundamental theological truth: God's deliverance is always rooted in His faithfulness to His promises, which are sealed by the shed blood of a covenant. The imagery of the "pit wherein is no water" resonates throughout biblical narratives as a symbol of utter helplessness and the depths of human suffering or spiritual bondage, from which only divine intervention can rescue. This prophetic declaration thus offers profound hope, revealing God as the ultimate liberator who acts decisively on behalf of His beloved.
Reflection and Application
Zechariah 9:11 offers a powerful message of hope and liberation for believers today. We often find ourselves in various "pits"—situations of despair, addiction, chronic sin, emotional distress, or overwhelming circumstances that feel like a dry, inescapable dungeon. This verse reminds us that our deliverance is not dependent on our own strength or ingenuity, but on God's sovereign intervention, rooted in His eternal covenant. Just as God promised to free His ancient people, He promises freedom to us through the new covenant established in Christ's blood. We are called to remember that no pit is too deep for God's redemptive power. Our hope lies in His faithfulness to His promises, secured by the ultimate sacrifice. Therefore, we are encouraged to trust in His active presence, believing that He is able to "send forth" us from whatever spiritual or emotional bondage holds us captive, leading us into the abundant life found in Him.
Questions for Reflection
FAQ
What does "the pit wherein is no water" symbolize in Zechariah 9:11?
The phrase "the pit wherein is no water" (Hebrew: bôr lō'-mayim) is a powerful symbol of utter desolation, extreme suffering, and hopeless confinement. Literally, it refers to a dry cistern or dungeon, a place of starvation, thirst, and potential death, as seen in biblical accounts like Joseph's imprisonment (Genesis 37:24) or Jeremiah's ordeal (Jeremiah 38:6). Theologically, it symbolizes any state of deep spiritual or physical bondage, despair, sin, or the power of death itself, from which there is no natural escape. It emphasizes the severity of the "prisoners'" plight and highlights that their liberation is solely a result of God's supernatural intervention.
How does the "blood of thy covenant" in Zechariah 9:11 relate to the New Testament concept of salvation?
The "blood of thy covenant" in Zechariah 9:11 refers to the Old Testament covenants, particularly the Mosaic covenant, which were often ratified by the shedding of animal blood (Exodus 24:8). This blood symbolized the solemnity and binding nature of God's promises and the life given to secure them. In the New Testament, this concept finds its ultimate fulfillment in the person and work of Jesus Christ. His sacrificial death on the cross, where His blood was shed, established the "new covenant" (Luke 22:20). This new covenant, sealed by Christ's perfect and eternal blood, provides complete forgiveness of sins and eternal redemption (Hebrews 9:12). Thus, the liberation promised in Zechariah 9:11, rooted in the blood of the old covenant, prophetically points forward to the ultimate spiritual freedom from sin and death that believers experience through the atoning blood of Jesus Christ.
Christ-Centered Fulfillment
Zechariah 9:11 finds its ultimate and most profound fulfillment in Jesus Christ, the promised Messiah. The "blood of thy covenant" is not merely a reference to the Old Testament sacrifices, but a powerful foreshadowing of the perfect and eternal sacrifice of Christ. His shed blood on the cross inaugurated the new covenant, by which believers are truly "sent forth" from the deepest "pit"—the pit of sin, spiritual death, and the dominion of darkness. Just as the ancient prisoners were liberated from a waterless dungeon, so too are those who believe in Christ freed from the barrenness and despair of a life separated from God. Jesus Himself declared, "If the Son therefore shall make you free, ye shall be free indeed" (John 8:36). He is the one who, by His own blood, has "delivered us from the power of darkness, and has translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins" (Colossians 1:13-14). Thus, Zechariah 9:11 is not just a historical promise of physical return, but a glorious prophecy of the spiritual liberation secured for all humanity through the covenant blood of our Lord Jesus Christ, the true King of Zion.