Catholic Commentary
The Eschatological Salvation and Blessing of God's Flock
16Yahweh their God will save them in that day as the flock of his people; for they are like the jewels of a crown, lifted on high over his land.17For how great is his goodness, and how great is his beauty! Grain will make the young men flourish, and new wine the virgins.
Zechariah 9:16–17 declares that Yahweh will save his covenant people as a flock in the eschatological day of divine intervention, glorifying them as jewels in a crown and celebrating his moral and aesthetic goodness. The passage emphasizes that this salvation restores embodied, communal flourishing under God's reign, with the Hebrew root yāšaʿ (save) linguistically connecting the announcement of rescue to the identity of the Savior.
On the day God saves his people, the humble flock becomes jewels in a crown—glorified, not merely preserved.
Zechariah 9:16 — "Yahweh their God will save them in that day as the flock of his people"
The phrase "in that day" (bayyôm hahûʾ) is a technical eschatological marker throughout Zechariah (cf. 9:16; 12:3, 4, 6, 8, 9, 11; 13:1, 2, 4; 14:1, 4, 6, 8, 9, 13, 20, 21), always signaling a moment of decisive divine intervention that breaks history open toward its ultimate destiny. Here the subject is unmistakably personal: "Yahweh their God" — the possessive pronoun binds the saving act to the covenant relationship, recalling the foundational Sinai formula "I will be your God and you shall be my people" (Ex 6:7). This is not an impersonal cosmic event but the intimate rescue of a people who belong to Yahweh.
The image of "the flock of his people" (ṣōʾn ʿammô) draws on one of Scripture's most theologically dense metaphors. Throughout the Hebrew prophets — Isaiah 40, Ezekiel 34, Psalm 23 — Yahweh is the true Shepherd of Israel, whose flocks have been scattered, exploited, and endangered by faithless human shepherds (cf. Zech 10:2–3; 11:4–17). In 9:16 the shepherd imagery climaxes in an act of saving: the verb yāšaʿ ("save") is the root from which the name Yēšûaʿ — Jesus — is formed, a lexical fact that early Christian interpreters and the Fathers never failed to notice. Jerome, commenting on this chapter, explicitly linked the "flock of his people" to the gathering of the Gentiles and Jews into the one Church under the true shepherd, Christ.
The second half of verse 16 in the Hebrew (Hebrew manuscripts and LXX) continues: "for they shall be as the stones of a crown, lifted high over his land." Though our cluster focuses on the first half, this image of jewels in a crown is inseparable from it: the "saved flock" are simultaneously royal gemstones, shining and set in splendor. The flock is not merely preserved — it is glorified. The lowly sheep of the pasture become jewels in the diadem of the divine King. This double image (flock/crown stones) captures the Catholic understanding of the Church as simultaneously the humble community of sinners gathered and saved, and the Body radiant with supernatural dignity.
Zechariah 9:17 — "For how great is his goodness"
The verse opens with mah-ṭûbô — literally "what his goodness!" — an exclamation of aesthetic and moral wonder. The Hebrew ṭôb ("goodness, beauty, pleasantness") encompasses both moral excellence and sensory radiance. It is the same word used of God's creation in Genesis 1 ("it was good") and of the Lord in Psalm 34:8 ("taste and see that the LORD is good"). The prophet is not merely making an ethical statement but erupting in contemplative delight at a God whose saving action is simultaneously morally perfect and radiantly beautiful. This fusion of the true, the good, and the beautiful — the three transcendentals — in a single Hebrew exclamation prefigures the Catholic theological tradition's insistence that God is the fullness of all three.
The continuation of the verse in context speaks of grain and new wine making the young men and women flourish — images of restored creation, abundant life, and nuptial blessing. The eschatological salvation is thus not a purely spiritual or otherworldly rescue but the restoration of embodied, communal, creaturely flourishing under the reign of God. This is consistent with Catholic eschatology's insistence that final salvation involves the resurrection of the body and the renewal of all creation (CCC 1042–1050).
Catholic tradition reads these verses through a rich Christological and ecclesiological lens. The Church Fathers consistently identified the "day" of Yahweh's saving action with the Incarnation, Passion, Resurrection, and the eschatological Parousia — not a single moment but the whole arc of the Christ-event unfolding in history. Origen saw in the "flock of his people" the gathering of both Jews and Gentiles into the one People of God under Christ, the Good Shepherd (cf. Commentary on John, 1.6). Augustine, in City of God (XVII.4), traces the prophetic line from passages like this one to the Church as the earthly expression of the heavenly city, being beautified by grace as "jewels" for the eschatological Kingdom.
The Catechism of the Catholic Church directly draws on Shepherd imagery to describe Christ's mission: "Jesus is the Good Shepherd who lays down his life for the sheep" (CCC 754), and identifies the Church as the "flock of God" whose unity is a participation in the unity of the Trinity (CCC 813). The phrase "Yahweh their God will save them" is thus fulfilled, in Catholic reading, in the very name of Jesus — Emmanuel, God-with-us saving his people (cf. Mt 1:21–23).
The exclamation of verse 17, mah-ṭûbô, resonates with Aquinas's teaching that God is ipsum esse subsistens — subsistent Being itself — and therefore the fullness of goodness and beauty (ST I, q.6, a.1; q.39, a.8). The Second Vatican Council's Gaudium et Spes (§38) echoes this vision: the Lord recapitulates all things in himself, and the flock of the redeemed participates in the splendor of the divine goodness that Zechariah cannot contain in ordinary prose but only in astonished exclamation.
Contemporary Catholics living amid cultural fragmentation, ecclesial scandal, and personal discouragement can find in these two verses a specific and demanding spiritual medicine. Verse 16 reminds us that our identity as the Church is not self-constructed: we are his flock, not merely a voluntary association of the like-minded, and our salvation belongs to God's initiative, not our own achievement. When the Church seems diminished or the faith seems imperiled, Zechariah's "in that day" calls us to eschatological patience — the confidence that God's saving action is not finished.
Verse 17's eruption of wonder at divine goodness invites Catholics to recover what Hans Urs von Balthasar called the aesthetic dimension of faith: before we strategize or argue or defend, we are called to behold and to exclaim. Practically, this might mean returning to contemplative prayer, Eucharistic adoration, or lectio divina not as spiritual tasks to complete but as moments of tasting the goodness of God (Ps 34:8) — allowing the beauty of the Lord to recalibrate our interior lives away from anxiety and toward doxology.
Commentary