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![conquer, just as He did before Israel of old (Zechariah 9:14).
· YHWH will watch over His people who will be under His protection and will
make even the most fiendish weapons fail against them. They will be able to feast,
and tread on their enemies’ sling stones, and satiate themselves with wine in the face
of their enemies (Zechariah 9:15).
· And on that day God will save them, and the age of blessing and plenty will
dawn (916-17).
So the overall picture is of judgment on the proud, and of salvation to the humble,
wrought by YHWH through the coming King.
Judgment on Israel’s Enemies
1 A prophecy:
The word of the Lord is against the land of
Hadrak
and will come to rest on Damascus—
for the eyes of all people and all the tribes of
Israel
are on the Lord—[a]
BAR ES, "The burden - o of the word of the Lord in (or, upon) the land of
Hadrach The foreground of this prophecy is the course of the Victories of Alexander,
which circled round the holy land without hurting it, and ended in the overthrow of the
Persian empire. The surrender of Damascus followed first, immediately on his great
victory at the Issus; then Sidon yielded itself and received its ruler from the conqueror,
Tyre he utterly destroyed; Gaza, we know, perished; he passed harmless by Jerusalem.
Samaria, on his return from Egypt, he chastised.
It is now certain that there was a city called Hadrach in the neighborhood of
Damascus and Hamath, although its exact site is not known. “It was first found upon the
geographical tablets among the Assyrian inscriptions.” “In the catalogue of Syrian
cities, tributary to Nineveh, (of which we have several copies in a more or less perfect
state, and varying from each other, both in arrangement and extent) there are three
names, which are uniformly grouped together and which we read Manatsuah, Magida](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-3-320.jpg)
![Jose is, however, stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768
also declared to Michaelis that there was then a town of that name, and that it was
capital of the region Hadrach. The name means “enclosed” in Syrian, that is, the west
interior part of Syria, enclosed by hills, the Coelo-Syria of Strabo [Maurer]. Jerome
considers Hadrach to be the metropolis of Coelo-Syria, as Damascus was of the region
about that city. Hengstenberg regards Hadrach as a symbolical name of Persia, which
Zechariah avoids designating by its proper name so as not to offend the government
under which he lived. But the context seems to refer to the Syrian region. Gesenius
thinks that the name is that of a Syrian king, which might more easily pass into oblivion
than that of a region. Compare the similar “land of Sihon,” Neh_9:22.
Damascus ... rest thereof — that is, the place on which the “burden” of the Lord’s
wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled
under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4].
eyes of man, as of all ... Israel ... toward the Lord — The eyes of men in general,
and of all Israel in particular, through consternation at the victorious progress of
Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of
Jaddua the high priest’s refusal to swear fealty to him, prayed earnestly to the Lord, and
so were delivered (2Ch_20:12; Psa_23:2). Typical of the effect of God’s judgments
hereafter on all men, and especially on the Jews in turning them to Him. Maurer,
Pembellus and others, less probably translate, “The eyes of the Lord are upon man, as
they are upon all Israel,” namely, to punish the ungodly and to protect His people. He,
who has chastised His people, will not fail to punish men for their sins severely. The
“all,” I think, implies that whereas men’s attention generally (whence “man” is the
expression) was directed to Jehovah’s judgments, all Israel especially looks to Him.
K&D, "Judgment upon the Land of Hadrach; and Zion's King of Peace. - Zec_9:1. The
true interpretation of this section, and, in fact, of the whole prophecy, depends upon the
explanation to be given to the heading contained in this verse. The whole verse reads
thus: “Burden of the word of Jehovah over the land of Hadrach, and Damascus is its
resting-place; for Jehovah has an eye upon the men, and upon all the tribes of Israel.”
There is a wide divergence of opinion concerning the land of ְך ָר ְד ַ.ח We need not stop to
give any elaborate refutation to the opinion that Hadrach is the name of the Messiah (as
some Rabbins suppose), or that it is the name of an unknown Syrian king (Ges., Bleek),
or of an Assyrian fire-god, Adar or Asar (Movers), or of a deity of Eastern Aramaea
(Babylonia), as Hitzig maintained, since there is no trace whatever of the existence of
such a king or deity; and even Hitzig himself has relinquished his own conjecture. And
the view defended by J. D. Mich. and Rosenmüller, that Hadrach is the name of an
ancient city, situated not far from Damascus, is destitute of any tenable basis, since
Hengstenberg (Christol. iii. p. 372, transl.) has proved that the historical testimonies
adduced in support of this rest upon some confusion with the ancient Arabian city of
Drâa, Adrâa, the biblical Edrei (Deu_1:4). As the name Hadrach or Chadrach never
occurs again, and yet a city which gives its name to a land, and occurs in connection with
Damascus, Hamath, Tyre, and Sidon, could not possibly have vanished so completely,
that even the earlier Jewish and Christian commentators heard nothing of it, Chadrach
can only be a symbolical name formed by the prophet himself (as Jerome maintained,
according to a Jewish tradition), from chad, acris, sharp, brave, ready for war (in Arabic,
ᐓdd, vehemens fuit, durus in ira, pugna), and râkh, soft, tender, in the sense of sharp-
soft, or strong-tender, after the analogy of the symbolical names. Dumah for Edom, in](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-9-320.jpg)
![prostrate all the bordering enemies. Then the eye of man signifies the same as the
eye of the whole people; as though he had said, that after the Jews had begun to lay
aside all dissimulation and devoted themselves to God, and cast all their hopes on
him, they would then find God sufficiently powerful to lay in the dust all their
enemies.
But he afterwards adds, by way of explanation, and of all the tribes of Israel. Some
give this rendering, “How much more,” as though the Prophet reasoned here from
the less to the greater. But, as I have already said, this cannot be maintained. First,
this explanation is strained, “The eye of man, and especially of all the tribes of
Israel;” for the Jews ought to have had the first place: and secondly, the particle
waw has no amplifying sense. In short, he intended by a small particle to show that
precedence belonged to the Jews. I do not then understand what they mean, who
would include all nations in the word “man,” and then regard the Prophet as
proceeding to mention the tribes of Israel. ow what I have stated, that the true
servants of God were then few, is probable enough; hence the Prophet here exhorts
the whole people to a union in religion. Whenever then the whole tribes of Israel
directed their eyes to God, the burden of his word would then come upon Damascus
and all the Syrians. (95)
For the eye of Jehovah over man,
And overall the tribes of Israel.
Literally it is,
For to Jehovah (belongs) the eye ( i.e.the seeing) of man
And of all the tribes of Israel.
The “eye” here is supposed to be put for the capacity of seeing, and is rendered by
some “spectator — the beholder,” or judge,—”For it belongs to Jehovah to be the
beholder or the eyer of man,” or of mankind, “and of all the tribes of Israel.”
But Kimchi, Blayney, and Henderson agree in the view of Calvin and of our version.
The former meaning seems most suitable to the context, as a reason is given for
God’s judgments on the surrounding Gentiles, for he observes the conduct of man in
general as well as of the tribes of Israel: it is a declaration that his providence
extends over all mankind. The paraphrase of Dathius is, “For Jehovah by his
providence governs all men as well as the tribes of Israel.” — Ed.
TRAPP, " The burden of the word of the LORD in the land of Hadrach, and
Damascus [shall be] the rest thereof: when the eyes of man, as of all the tribes of
Israel, [shall be] toward the LORD.
Ver. 1. The burden] i.e. The bitter and burdensome prophecy. {See Trapp on
"Malachi 1:1"}](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-14-320.jpg)
![In the land of Hadrach] Better, on the land of Hadrach; because Messiah is chad,
sharp, to the nations, but rach, gentle, to the Israelites; whereby is meant, not thy
land, O Immanuel, or O Messiah (as Jerome, after Rabbi Benaiah), nor a country
that is near or lying round about another country, as Junius and Danaeus expound
the Syrian word; but either a province or a city of some note in Syria, not far from
Damascus. Diodati maketh it to be an idol of the Syrians, which represented the sun;
from which the country took its name, as Isaiah 8:8, Jeremiah 48:46, Hosea 10:5.
And Damacus] The metropolis of Syria, built, say some, in the place where Cain
slew Abel; and there hence called Damesech, or a bag of blood; a great scourge to
Israel; chiefly famous for Saint Paul’s conversion there, and his rapture into the
third heaven, during that three days’ darkness, Acts 9:9 cf. 2 Corinthians 12:2.
Shall be the rest thereof] sc. Of that bitter burden which shall here abide, and be set
upon its own base, as Zechariah 5:11. See a like expression John 3:36, the wrath of
God abideth upon an unbeliever, tanquam trabali clavo fixa; he can neither avert
nor avoid it.
When the eyes of man, &c.] That is, of other men, the Gentiles also, who as yet are
carnal, and walk as men, shall be toward the Lord, lifted up in prayer and confident
expectation of mercy. See Psalms 122:2.
COKE, "Introduction
CHAP. IX.
God defendeth his church. Zion is exhorted to rejoice for the coming of Christ and
his peaceable kingdom. God's promises of victory and defence.
Before Christ 517.
THIS chapter begins with announcing the fate of the Syrians, Sidonians, and
Philistines, contrasted with the better prospects of the Jewish nation. It foretels the
coming of the Messiah to Jerusalem, and the peace of his kingdom. The restoration
of Israel and Judah is afterwards predicted, together with a series of glorious
victories and great prosperity, which are set forth at large in this and the next
chapter.
Verse 1-2
Zechariah 9:1-2. The burden, &c.— Houbigant renders these verses, The burden,
&c. against the land of Hadrach, and against Damascus, which is opposite to it. For
the Lord beholdeth all men, as well as the tribes of Israel; Zechariah 9:2. Hamath
also, its neighbour, and Tyre and Zidon, because it is very wise. But Dr. Blayney
translates the latter part of the first verse, When toward JEHOVAH shall be the](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-15-320.jpg)
![eyes of men, observing—I cannot conceive how the original word can be made out to
signify "the eyes of Jehovah over man," as represented by Houbigant and the
ancient versions. The order of the words in the Hebrew, כי ליהוה עין אדם ki laiehovah
ain adam, leads directly to our present English Translation, "when the eyes of man,
as of all the tribes of Israel, shall be toward Jehovah." And this plainly implies that
a time would come, when men, and the tribes of Israel in particular, should turn
their eyes toward Jehovah, and look up to him, either in hopes of deriving some
blessing from him, or in gratitude for mercies received from him. See Blayney, to
whom I acknowledge myself indebted for much assistance in my Commentary on
Zechariah. This chapter begins a new prophesy against Syria and the Philistines,
against Tyre and Sidon, which were to be subjected by Alexander the Great. The
prophet afterwards speaks of the coming of the Messiah. Hadrach was some part of
Syria, not far from Damascus.
COFFMA , "Whereas the first eight chapters featured the concerns relative to the
building of the physical temple, without at all leaving out of sight the far more
important matter of the ultimate building of the true temple, the church or kingdom
of Christ, at this point in Zechariah, the emphasis shifts almost totally to the true
temple to be set up at the first Advent of the Messiah. The overwhelming
importance of this section of Zechariah is attested by the repeated references to it
throughout the ew Testament; and we believe that the only true understanding of
the prophecy must be related to those ew Testament usages of it. We agree with
Hailey that, "It seems wise to build one's interpretation of these chapters around the
passages that are quoted by Jesus and the ew Testament writers."[1]
In passing, we should be conscious of the fact that scholars generally place these
chapters (Zechariah 9-14) at a later period in the prophet's life; and the destructive
critics have employed every device possible in their efforts to deny the unity and
integrity of them. Multiple authorships, late dating, early dating, endless and
unnecessary emendations, deletions, omissions, rearrangements, substitutions of
their own words for the Word of God, etc. etc., until, at last, there remains nothing
but a scissors and paste production authored recently and bearing little if any
resemblance to the sacred text which has survived more than twenty-five centuries-
these are but a few of the devices employed against these chapters. With reference to
all such intellectual doodlings with the Word of God, we categorically reject them as
worthless. We are indebted to Robert C. Dentan, himself a liberal scholar, for his
frank admission of what all such criticisms actually are:
"It is only fair to the general reader to state that any decision relative either to unity
of authorship or date ... is based upon subjective considerations."[2]
And what are "subjective considerations"? They are imaginative dreams, guesses,
intuitions and suppositions, unsupported by any hard evidence of any kind. We
pray that we may not seem presumptuous when we affirm that our guesses are as
good as theirs; and that says nothing of the a priori intention of destroying the
credibility of Sacred Scriptures which often lies behind some of the guesses.
<SIZE=2> EW TESTAME T LIGHT O ZECH. 9](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-16-320.jpg)
![through wine" (ASV), is very difficult. Although most versions and translations
soften the passage by changing the words, as in our version, the actual meaning of
the place is, "They will drink blood like wine and be filled with it like the corners of
the altar."[3] This simply cannot mean that the returnees would celebrate victories
over their enemies by such godless behavior. The law of God specifically forbade the
drinking of blood, as does the ew Testament. So what is meant? Here is where
Jesus found a testimony of himself; and this is exactly the metaphor he used in John
6:53ff. The passage is inapplicable to the Old Testament dispensation and is
applicable only as a metaphor in the ew Testament dispensation. Jesus said,
"Except ye eat the flesh of the Son of man and drink his blood, ye have not life in
yourselves."SIZE>
These specific citations make it absolutely certain that the times of the Messiah, that
is, presently, in the church and kingdom of our Lord Jesus Christ, are the times and
conditions spoken of by the prophet in this 9th chapter.
Zechariah 9:1
"The burden of the word of Jehovah upon the land of Hadrach, and Damascus shall
be its resting place (for the eye of man and of all the tribes of Israel is toward
Jehovah)."
"The burden of the word of Jehovah ..." We receive this and the rest of Zechariah
as the Word of God properly associated with Zechariah. All of the questions and
speculations have not challenged the essential truth, stated by Galley, that, "It is not
impossible that Zechariah wrote the materials in Zechariah 9-14."[4]
The change in style with this verse, which has been noted by so many, is a natural
result of a change in subject matter. A pronouncement against the nations is the
theme here. obody expects the second movement of a symphony to be in the same
style as the first.
"Burden ..." The Jerusalem Bible, ew English Bible, and other translations
substitute "oracle" for this word; but, "The word `oracle' does not capture the full
sense of the original."[5] Thus, the use of "oracle" here is misleading and incorrect.
"Burden" occurs again in Zechariah 12:1 and at the beginning of Malachi, but
nowhere else in the Bible. The word is definitely part of the word of Jehovah, "and
is not a further title."[6]
"Upon the land of Hadrach ..." As the text plainly indicates, Hadrach is a
comprehensive name including a number of places mentioned afterward. "The
word literally means `enclosed,' and is a symbolic name for Syria."[7] This is not
contradicted by the fact that there actually was such a place.
"The important stele of Zakir, king of Hamath, discovered in 1903 at Aris southwest
of Aleppo in northern Syria, and published by the discoverer H. Pognon in 1907,
identifies Hazrek (the Biblical Hadrach) as the capital city of Lu'ash, a north Syrian](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-18-320.jpg)
![principality southwest of Aleppo, and north of Hamath on the Orontes river."[8]
Interestingly enough, the Jewish Rabbis considered the name Hadrach to be
Messianic in its implications.[9]
"And Damascus shall be its resting place ..." means that the greater part of the load,
or burden of God's wrath, would fall upon Damascus, the capital of Syria, and one
of the principal enemies of the Jews throughout their history. This use of the term
"burden" also suggests that the load was heavy for the prophet also and that he
took little delight in announcing the judgments about to fall upon the greater part of
the civilized world as he knew it. Also, it is quite clear that the "burden" carried
many predictions that were far from being understood by the prophet himself. It
appears that Zechariah 9:15, especially, is an example of that.
"For the eye of man and of all the tribes of Israel is toward Jehovah ..." We believe
that the alternative reading of this passage as given in the margin of ASV should be
adopted here. To interpret the meaning as it stands, we would have the thought that,
"When all civilized man at that time, as well as all the tribes of Israel, were
fastening their gaze intently upon Alexander the Great and his phenomenal
conquests, they were actually fastening their eyes upon the Lord, for Alexander was
simply God's servant of judgment and chastisement."[10]
It appears to us, however, that "the eye" of either the tribes of Israel, or the whole
civilized world, was not on God at all, except in the sense proposed by Unger; and,
that what is meant is that, "Jehovah has an eye upon men, and upon the tribes of
Israel," as rendered in the margin. If this latter reading is correct, it shows the
universality of God's concern with humanity, not Israel alone, but all men being
subject to his judgment. The balance of the passage harmonizes with this
understanding of it.
BE SO , ". The burden, &c. — A heavy judgment appointed of God to be borne:
or, a prophecy of a calamitous kind. See the note on Isaiah 13:1. The word of the
Lord in the land of Hadrach — Hadrach is not elsewhere mentioned as the name of
a country; the context however shows it must have been some part of Syria, of which
Damascus was the capital city. According to some Jewish rabbis it was a place near
Damascus. The prophecy is thought to relate to Alexander the Great conquering
Syria; Damascus being at the same time betrayed to him, and all Darius’s treasure,
which was laid up there, delivered into his hands. And Damascus shall be the rest
thereof — Or, It shall rest upon Damascus; that is, the burden of the word of the
Lord. Damascus shall in particular be afflicted with the judgment now threatened;
when — Or rather, for the eyes of man, as of all Israel, shall be toward the Lord —
For as all men’s appeals, in case of wrong, are made to Heaven, so they who have
been wronged by Syrian injustice shall look to Heaven for right, and the Lord will
right them. The words however may be better translated: When the eyes of men,
even of all the tribes of Israel, &c.; when the Jews saw the conqueror approach
Jerusalem it was proper for them to look up to God, and to implore his protection.
This, according to Josephus, (Antiq., lib. 11. cap. 8,) when Alexander was besieging
Tyre, Jaddua the Jewish high-priest did, and was directed by a vision to meet the](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-19-320.jpg)
![conqueror in his pontifical robes, by whom he was received very graciously. The
clause however will admit of yet another translation, namely, For the eyes of the
Lord are upon man, as well as upon all the tribes of Israel. That is, God is the ruler
and judge of all the nations of the earth, as well as of the tribes of Israel, and will
punish the heathen for their sins, as well as his professing people. This, considering
the context, seems to be the most probable interpretation.
CO STABLE, "Verse 1-2
The Lord sent a burden (Heb. massa", heavy pronouncement; cf. 2 Kings 9:25-26;
Jeremiah 23:33) to Zechariah that announced judgment and blessing. [ ote: For an
excursus on the meaning of this rarely used Hebrew word, see Baldwin, pp162-63.
For a more thorough study, see P. A. H. de Boer, An Inquiry into the Meaning of the
Term Massa".] It concerned the lands of Hadrach (Hatarikka, near Hamath),
[ ote: See J. B. Pritchard, ed, Ancient ear Eastern Texts, pp282-83.] Hamath on
the Orontes River (a city farther south in Aramea, cf. Amos 6:2), Damascus (the
capital of Aramea, still farther south), and Tyre and Sidon (Phoenician cities
between Aramea and Israel, cf. Ezekiel 26:3-14; Ezekiel 28:20-24). The order of
these cities in the text is from north to south. Earlier prophets had seen enemies
invading Israel from the north ( Isaiah 41:25; Jeremiah 1:14-15; Ezekiel 26:7), but
now Yahweh would take the same route destroying Israel"s enemies as He came.
"Originally the Mediterranean coast had been designated Israel"s territory (
umbers 34:5-6) and yet it had never been possessed by Israel. ow at last the Lord
will claim it." [ ote: Baldwin, p157.]
This revelation concerned a time when all the people of the world, especially the
Israelites, would be looking toward Yahweh. Some translators believed the text
means that the Lord has His eye on all people as He does on the tribes of Israel.
[ ote: E.g, ibid, p159.] As history would show, this was when Alexander the Great
was rapidly moving south toward Egypt after defeating the Persians at Issus in333
B.C. The whole world was worried about what he would do next, especially the
residents of the cities of Palestine that lay in his path. All these people would have
their eyes on Alexander, but he was only the Lord"s instrument, so Zechariah could
say that they were really looking to Yahweh. The nations would have done so
unwittingly, but Israel would have looked to Him for protection.
Verses 1-8
The destruction of nations and the preservation of Zion9:1-8
The first four verses of this poem deal with the north and the last four with the
south. The first two verses and the last two speak of salvation, and the middle four
speak of judgment. The passage begins and ends with a reference to eyes, the eyes of
men ( Zechariah 9:1) and the eye of God ( Zechariah 9:8).
ELLICOTT, "Introduction
IX.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-20-320.jpg)
![On the date and genuineness of Zechariah 9-14, see Introduction. It has been urged
as an argument for the earlier date of Zechariah 9:1-8, that this oracle speaks of
several cities and kingdoms as independent, which had lost their independence
before the period of the return from exile. Thus Damascus lost its independence
when Tiglath-pileser overthrew Syria in the beginning of the reign of Ahaz, and
Hamath was subdued to the Assyrians in the time of Hezekiah. But since the
reference to Tyre and Sidon is admitted by the objectors to afford no clear
indication of the early date of the prophecy, we may reply simply that Jeremiah
prophesied against Damascus and Hamath even after ebuchadnezzar had overrun
their territories (Jeremiah 49:23-37), and Jeremiah (Jeremiah 25:20) and Ezekiel
(Ezekiel 25:15-17) denounced judgments on the Philistines, so that it is not strange
that a post-exilian prophet should speak in general terms of the disasters which
would overtake these nations when the Medo-Persian empire should be overthrown
by the Greeks. Moreover, in our note on Zechariah 9:2, we point out that the
prophecies contained in Zechariah 9, 10 received an accurate fulfilment in the
invasion of Palestine by Alexander the Great (B.C. 333). As early as B.C. 499, when
Sardis was burnt by the Ionians, an eventual struggle between “the sons of Greece”
and “the sons of Zion” must have been foreseen. But these prophecies may have
been delivered, even by Zechariah himself, at a still later date than this. (See
Introduction.)
Verse 1
(1) In the land.—Better, on the land.
Hadrach.—Until lately this word has been an insuperable difficulty to
commentators, but now it is known, from various Assyrian inscriptions, that
Hadrach (Ha-ta-ri-ka) was the name of a town or district in the neighbourhood of
Damascus and Hamath. (Records of the Past, Vol. V.)
The rest[ing place] thereof.—viz., of the prophecy: i.e., the judgments of God should
begin at that city. LXX., θυσία αὐτοῦ, “his sacrifice,” reading different vowels.
When the eyes . . . the Lord.—Various renderings of these words have been
proposed, but the best is, for to the Lord [will] the eye of man [be directed], and
[that of] all the tribes of Israel: i.e., when God’s judgments are fulfilled against these
districts, the eyes of all will be turned towards Him in wonder. LXX., διότι κύριος
ἐϕορᾷ ἀνθρώπους, ἀνθρώπους, καὶ πάσας ϕυλὰς τοῦ ἰσραήλ, taking “to” as
possessive, and “man” as the objective genitive, “For to the Lord is an eye on man.”
Instead of Adam, “man,” some propose to read Aram, “Syria,” the letters d and r
being easily interchanged in the Asshurith (square Hebrew), and many other
Oriental characters.
EXPOSITOR'S BIBLE COMME TARY, "Zechariah 9:1-3
This is taken by some with the previous chapter, by others with the passage
following. Either connection seems precarious. o conclusion as to date can be](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-21-320.jpg)
![or both to signify God’s people. ‘Israel’ on its own is looking back towards the once
united nation and seeing it as that again, Judah is stressing the present situation as
the limited area to which the exiles have returned. But the people who have
returned, and those they have joined up with in the land, include people from both
Israel and Judah.
WHEDO , "Verses 1-4
1. Burden — For the meaning of the word see on ahum 1:1. Its construction in the
sentence is obscure. The English translation makes it a part of the title (compare
Zechariah 12:1), “The burden of the word of Jehovah in [better, R.V., “upon”] the
land of Hadrach”; the rest of the verse it takes as the beginning of the oracle itself.
But even the English reader can see that the result is an exceedingly awkward
sentence. It seems better to take “burden,” which is without article in Hebrew, by
itself as the title, “A burden,” or “An oracle,” and to begin the oracle itself with
“The word of Jehovah.” In 1b the translation of margin R.V. is to be preferred.
With these changes Zechariah 9:1 will read, “An oracle: The word of Jehovah shall
be upon the land of Hadrach, and Damascus shall be its resting place; for Jehovah
hath an eye upon men and upon all the tribes of Israel.” The title may not be in its
original form; with “burden” or “oracle” may have been connected originally the
name of the author and, perhaps, of the subject of the prophecy; but these names
had disappeared when the oracle fell into the hands of the compiler (p. 589).
The word of Jehovah — See on Hosea 1:1.
Hadrach — In ancient and even more recent times, previously to the discoveries of
archaeology, Hadrach received various interpretations; some took it as a name of
the Messiah, some as the name of an otherwise unknown Syrian king, or of a deity;
but archaeology has placed it beyond reasonable doubt that it is the name of a city
called Hatarika in the Assyrian inscriptions, mentioned in connection with
Damascus and other cities of Syria; hence it is quite likely that it should be located
in the north. Well-hausen suggests the region around the later Antioch.
Damascus — See on Amos 1:3. Its resting place (R.V.) — Damascus is the goal of the
divine word of judgment; there it will fall with destructive force.
The rest of the verse appears to be a parenthetical clause, stating the reason why the
word has gone forth. As already indicated, the marginal translation is to be
preferred. Jehovah hath an eye (margin R.V.) — othing is hidden from the eyes of
Jehovah, hence he knows what each individual nation deserves.
Man… Israel — His interest is world-wide, it is not confined to Israel (Amos 9:7;
Jeremiah 32:19-20). In this case he has seen the wrong done by men to Israel,
therefore he will send judgment upon the evil doers, represented by Hadrach and
Damascus. Though this interpretation is not impossible, the text of 1b is considered
corrupt by many commentators, and various emendations have been suggested.
Instead of man, Hebrews adham, many read Syria, Hebrews aram, which involves
the interchange of two letters which are not infrequently confused in the Old](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-24-320.jpg)
![Testament; for eyes many read cities or people, which again involves only a slight
change. With these changes 1b would read, “For Jehovah’s are the cities (or people)
of Syria as well as all the tribes of Israel.” These emendations would not alter the
thought materially. Some go further; they omit “as well as all the tribes of Israel,”
and join the remaining words of 1b closely with Zechariah 9:2 : “For Jehovah’s are
the cities of Syria, and Hamath also, which bordereth thereon”; which gives good
sense. The present Hebrew text of Zechariah 9:1 sounds rather peculiar, and it may
be corrupt, but, if so, it is not possible to speak with certainty concerning its original
form. Marti reads Zechariah 9:1-2 as follows: “Burden of the word of Jehovah:
Jehovah is in Hadrach, and Damascus is his resting place; for Jehovah’s are the
cities of Syria, and Hamath also which bordereth thereon; Tyre and Sidon, because
they are very wise.”
If the present text is retained Zechariah 9:2 is the continuation of 1a. Hamath also
shall be the resting place of the word of Jehovah.
Hamath — See on Amos 6:2 (compare Ezekiel 47:16).
Tyrus [“Tyre”]… Zidon — The two chief cities of Phoenicia (see on Joel 3:4;
compare Amos 1:9; Ezekiel 26:2; Ezekiel 28:21).
Though it be very wise — R.V., “because they are very wise.” The latter expresses
the thought that the boast in their great wisdom (Ezekiel 28:1 ff.) provokes the
divine judgment; A.V., on the other hand, expresses the idea that all their wisdom
will not be sufficient to save them. R.V. is more accurate and is favored by the
context. The latter is undoubtedly right in applying wise to both cities (so LXX.),
though the Hebrew text applies it only to Zidon.
Tyre was the more important of the two; during the greater part of Phoenician
history it was the real capital and representative of Phoenicia (compare Amos 1:9),
therefore it alone is spoken of in Zechariah 9:3-4. In Zechariah 9:3 is given an
illustration of the wisdom of Tyre.
A stronghold — According to ancient testimony Tyre was built originally on the
mainland; later it was transferred to a neighboring rocky island (compare Ezekiel
26:3-4), where it was strongly fortified, so that it became almost impregnable.
Silver… fine gold — Secure from hostile attacks, Tyre heaped up immense treasures
(Ezekiel 28:4-5). But her power and wealth will not continue.
Cast her out — R.V., “dispossess her”; which is a threat that Jehovah will rob her of
her wealth and make her poor (1 Samuel 2:7).
Power — ot fortifications, but, as in Ezekiel 28:4-5, equivalent to riches, and all
the strength and influence derived from these
Devoured with fire — The city herself, her palaces, storehouses, and magnificent](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-25-320.jpg)
![affairs: they were not however to escape God’s judgment. If the former meaning be
approved, it was the Prophet’s object to show, that when men are extremely
provident and labor to fortify themselves by crafty means, God is opposed to them;
for it is his peculiar office to take the crafty by their own craftiness. As then too
much cunning and craftiness displease God, it may suitably be said, that the Syrians
and Sidonians were now summoned before God’s tribunal, because they were
extremely crafty, as is commonly the case with merchants in wealthy and maritime
cities; for they learn much cunning by the many frauds which they are almost
compelled to use. Since then the Sidonians and Syrians were such, it was right to
denounce vengeance on them. But the other view is equally suitable, that all the
craft of Tyrus and Simon would not prevent God from executing his judgment. As
to myself, I think that a reason is here given why God threatens ruin to the Syrians
and Sidonians, even because they were given to crafty artifices, and thus
circumvented all their neighbors.
But he uses a good word by way of concession; for all who intend to deceive cover
their craft with the name of wisdom or prudence. “They wish to be cautious,” when
yet they wickedly deceive others by their intrigues and frauds. A concession then is
made as to the word wise: but the Prophet at the same time teaches us, that this kind
of wisdom is hateful to God, when by the loss of others we increase our own wealth:
for an explanation immediately follows —
1.The burden of the word of Jehovah on the land of Hadrach; And Damascus shall
be its resting-place, (For Jehovah has an eye to see men And all the tribes of Israel,)
2.And also Hamath, which borders on it, Tyre and Zidon also: for she is very wise;
3.And built hath Tyre a fortress for herself, And has heaped up silver as dust, And
fine gold as the mire of the streets.
4.Behold, the Lord will disposess her, And smite in the sea her strength, And with
fire shall she be devoured.
As to “Tyre and Zidon,” the expression “very wise” belongs to the latter, and not to
the former, as Henderson suggests; and then the character or state of Tyre is
described in the following lines. This exactly corresponds with the usual style of the
Prophets; when two things are mentioned, the last is first explained, and then the
first. The boast of wisdom was the character of Zidon; confidence in its strength and
riches is what is ascribed to Tyre. — Ed.
TRAPP, "Zechariah 9:2 And Hamath also shall border thereby; Tyrus, and Zidon,
though it be very wise.
Ver. 2. And Hamath also shall border thereby] i.e. Shall share in the same
punishment with Damascus, and fare the worse for its neighbourhood.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-32-320.jpg)
![Though it be very wise] And think to outwit the enemy, to be too hard for him that
way, as Midian was for Israel, by his wiles rather than by his wars, umbers 25:18.
God taketh these wizards in their own craft, δρασσοµενος, 1 Corinthians 3:19,
πανουργια, as beasts in a toil, and makes very fools of them, notwithstanding their
many fetches; specially when they boast of their wit, as Tyre did, Ezekiel 28:3-4,
&c., and trust in it, Proverbs 3:5. The Phoenicians and Tyrians were wont to boast
that they first found out the use of letters, &c. Sure it is that by much trading by sea
they were growing cunning and crafty merchants, to defraud others; and this they
coloured with the name of wisdom. Wise they were in their generation, Luke 16:8;
but so is the fox, the serpent, and the devil; who when he was but young outwitted
our first parents. And we are still sensible of his sleights, and not ignorant of his
wiles, his methods, and his stratagems.
COFFMA , ""And Hamath, also, which bordereth thereon; Tyre and Sidon,
because they are very wise."
These words merely broaden the area under the judgment of God, including areas
not particularly identified with Syria. This led some to suppose that Hadrach
symbolized "the land of Israel," that is, Palestine. It is reasonable to suppose that all
of the places mentioned here were included symbolically in "Hadrach." Perhaps the
best view is that of Keil who saw in "Hadrach" a symbolical reference to, "The
Medo-Persian Empire."[11] Certainly, it was that empire, as the fourth head of the
great Scarlet Beast (Revelation 13), that fell under God's judgment with the rise of
Alexander, his empire being the fifth head of the same entity.
BE SO , "Verses 2-5
Zechariah 9:2-5. And Hamath also shall border there by — Or, Hamath also shall
be within its borders. That is, the borders of this prophecy. Hamath shall be
involved in the calamities which this prophecy denounces. “I suppose,” says
ewcome, “that Hamath on the river Orontes is meant.” It was the capital of one
part of Syria, and formed, some time, an independent kingdom. See note on
Jeremiah 49:23. Tyrus and Zidon — These cities also, shall be reached by the
judgments threatened in this prophecy; though it be very wise — Although Zidon
prides itself so much for its skill and knowledge of things, and puts much confidence
in its crafty counsels. Blayney renders the latter clause of this verse and the next,
And Sidon, though she be very wise, and hath built Tyre, a fortress, for herself; and
hath heaped up silver as the dust, and fine gold as the mire of the streets. Zidon was
the capital of Phenicia, and mother of Tyre. For Justin informs us, (lib. 18. cap. 3,)
that the Sidonians, when their city was taken by the king of Ascalon, betook
themselves to their ships and built Tyre. Hence Tyre is called the daughter of Sidon,
Isaiah 23:12. The Sidonians were famous all over the world for their knowledge and
skill in arts and sciences, and for their great riches, acquired by their traffic: see
notes on Isaiah 23:2; Isaiah 23:4; Isaiah 23:12; Ezekiel 27:8; Ezekiel 28:2.
Behold, the Lord will cast her out — Will cast out her inhabitants. And he will smite
her power in the sea, &c. — The Sidonians, according to Diodorus Siculus, (lib. 16.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-33-320.jpg)
![p. 116;) on the approach of the army sent against them by Ochus, king of Persia,
first of all destroyed their shipping at sea; and then retiring within the walls of the
city, when they found they could hold out no longer, set fire to their houses, and
burned themselves with all their families and effects together. Thus their wealth was
effectually smitten, when by burning their ships, their commerce, the source of their
riches, was annihilated; and this last act of desperation completely fulfilled the
remaining part of the prophecy. o wonder if their neighbours, the Philistines, (as is
signified in the next verse,) were struck with consternation at seeing the disastrous
fate of those on whose assistance they depended. See Blayney. Probably also the
destruction of Tyre by Alexander the Great may be predicted in these verses; of
which see the places referred to above. Ashkelon shall fear; Gaza also be very
sorrowful, and Ekron — These cities flattered themselves, that if Tyre could
withstand Alexander, they also should be able to escape his hand; but Tyre being
taken, all these hopes vanished. Alexander made himself master of Gaza
immediately after the taking of Tyre; 10,000 of the inhabitants were slain, and the
governor Betis dragged round the city wall till he was dead. King is a general word
for any governor, in Hebrew, as has been before observed. Strabo, speaking of
Gaza, lib. 16., says, “It was formerly a city of note, but was destroyed by Alexander
the Great.” Or, according to Josephus, having suffered severely, upon being taken
by Alexander, it was at length totally ruined and destroyed by Alexander Jannæus,
one of the Asmonean kings of Judah. Hence we read, Acts 8:26, Gaza which is
desert. And Ashkelon shall not be inhabited — Blayney reads, shall not be
established; literally, shall not sit. “Ashkelon, and the other cities of the Philistines,
having been subjugated by ebuchadnezzar, as foretold Jeremiah 47., never
recovered their former independence, but, falling under the dominion of the great
empires in succession, were almost continually involved in their wars, and suffered
considerably, till by degrees they dwindled away, and at last sunk to nothing.”
ELLICOTT, "Verse 2
(2) And Hamath . . . thereby.—Better, And even upon Hamath, [which] borders on
it: viz., on Damascus.
Thus far concerning Syria; now he speaks of Phœnicia. The terms of the
denunciation of Syria are so general, that if they stood alone we should be at a loss
to fix the era of their fulfilment. But the case is different with Tyre (Zechariah 9:2-
4); for, though Tyre was besieged by Shalmanezer, and perhaps even taken by
ebuchadnezzar, it was certainly never “devoured with fire” until (B.C. 333)
Alexander, “having slain all save those who fled to the temples, ordered the houses
to be set on fire” (Q. Curtius). At the same time, though he attacked Phœnicia with
the main body of his army, he sent a detachment under Parmenio to operate against
Syria. To this date, then, we consider this prophecy to refer. (On the mention of
these nations in particular, and the argument founded on the supposed similarity of
Zechariah 1:1-8, and Amos 1:1 to Amos 2:6, see Introduction, B. 2.)
PETT, "Zechariah 9:2-4
‘And Hamath also which borders on it. Tyre and Sidon though she be very wise.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-34-320.jpg)
![dwell before him, Isa_23:18 his ministers.
JAMISO , "The heathen historian, Diodorus Siculus [17.40], confirms this. “Tyre
had the greatest confidence owing to her insular position and fortifications, and the
abundant stores she had prepared.” New Tyre was on an island seven hundred paces
from the shore. As Isaiah’s and Ezekiel’s (Eze_27:1-36) prophecies were directed against
Old Tyre on the mainland and were fulfilled by Nebuchadnezzar, so Zechariah’s are
against New Tyre, which was made seemingly impregnable by a double wall one hundred
fifty feet high, as well as the sea on all sides.
CALVI , "For Tyrus has for herself built a fortress. The Prophet shows by these
words how very cautious or prudent the Syrians had been; for they fortified
themselves by strongholds, and thought themselves to be beyond the reach of
danger. He then adds, and heaped to herself silver as dust, and gold as the mire of
the streets, that is, accumulated wealth above measure; for he mentions “dust” and
“mire” as signifying an immense heap; as though he had said, “They have worthless
heaps of silver and gold for their vast abundance”. He no doubt includes silver and
gold in the fortress which he mentions; for I do not confine the word fortress only to
towers and strongholds; but the Prophet, as I think, states generally, that Tyrus was
so furnished and fortified with wealth, forces, and all kinds of defences, that it
thought itself impregnable.
There is a striking correspondence between ,צור tsur, and ,מצור metsur ,צור Tsur, he
says, has built ,מצור metsur, a fortress. It is a paronomasia worthy of notice, but
cannot be retained in Latin.
TRAPP, "Zechariah 9:3 And Tyrus did build herself a strong hold, and heaped up
silver as the dust, and fine gold as the mire of the streets.
Ver. 3. And Tyrus did build herself a stronghold] Thor did build herself Matsor; an
elegance not to be translated (such as are many in the Old Testament, but especially
in Isaiah). It is as if it should be said, A stronghold (such as Tyre, which was
naturally fortified) did build itself a stronghold, sc. by the industry and diligence of
men; so that she might seem impregnable; yet all should not do. Alexander, after
seven months’ siege, took it, and destroyed it.
And heaped up silver as dust] Pulverizavit argentum quasi pulverem. She had
money enough (by means of her long and great trade with all the world, Ezekiel
27:1-36), and so might hire what soldiers she pleased for her defence. The sinews of
war were not wanting to her. She heaped up her hoards as it were to heaven; her
magazines were full fraught. The word here rendered heaped up signifieth to
comport and gather in money, as men do grain into barns and granaries, Exodus
8:10, Psalms 39:7. But riches avail not in the day of wrath. And Tyre converted,
leaves laying up and treasuring, and falls to feeding and clothing God’s saints,](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-37-320.jpg)
![Solomon and aided in the building of the first temple. It was the pride and
arrogance of the city that led to their destruction.
"Tyre and Sidon ..." These are usually mentioned together, because Tyre was, at
first, a colony founded by Sidon. It was strongly situated on an island off the coast
some 35 miles north of Mount Carmel. "Herodotus placed the founding of the city
at 2700 B:C.;"[12] and that could possibly be correct, as the later date (1500-1400) is
based upon the omission of the city's name from only one inscription where it would
presumably have been included if it existed; but that is rather weak evidence.[13]
"Built herself a stronghold ..." Baldwin identified this as "a breakwater 820 yards
long and nine yards thick."[14] There were doubtless other fortifications also. The
city successfully endured a number of sieges: "In the 7th century, both Shalmanezer
IV and Ashurbanipal tried in vain to take it; and in the 6th century, it successfully
resisted a 13-year siege by ebuchadnezzar."[15] Thus, it must have appeared to be
a very rash prophecy indeed that spoke of destroying the power of Tyre "in the
sea." But never was a prophecy more exactly fulfilled.
Alexander the Great took the part of Tyre that was situated on the mainland; and
then, using the totality of that destroyed city as the material, he constructed a mole
200 feet wide, literally casting Tyre, all of it, into the sea, and connecting the
mainland with the proud island off shore. After a siege of some seven months, it fell;
Alexander executed 10,000 of the citizens and sold 30,000 into slavery.[16]
"They are very wise ..." As Keil aptly remarked:
"The wisdom through which Tyre acquired such might and such riches would be of
no help to it; for it was the wisdom of this world which ascribes to itself the glory
due to God, and only nourishes the pride out of which it sprang."[17]
CO STABLE, "Tyre had trusted in physical fortifications for her defense and in
stockpiles of silver and gold for her security. She had built a150-foot high wall
around the city, which stood on an island just offshore following ebuchadnezzar"s
earlier unsuccessful13-year siege (cf. Isaiah 23:4; Ezekiel 29:18), and she had gained
great wealth through commerce. There is wordplay (paronomasia) in the Hebrew
text. Tyre (Heb. sor, rock) was a fortress (Heb. masor, stronghold, rampart).
evertheless the Lord would dispossess Tyre and displace her wealth casting it into
the Mediterranean Sea. The parts of the city that would not go down into the water
would go up in flames. Alexander destroyed Tyre by building a causeway from the
mainland to the island city and leveling it. [ ote: For accounts of Alexander"s
destruction of Tyre, see G. W. Botsford and C. A. Robinson Jeremiah , Hellenic
History, pp314-20; and A. A. Trever, History of Ancient Civilization, 1:456-59.]
CO STABLE, "Verse 5-6
The Philistine cities farther south along the Mediterranean coast would observe
Tyre"s fate and fear, especially Ekron, the northernmost of the four cities
mentioned. The fifth city of the Philistine pentapolis, Gath, had lost all significance](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-39-320.jpg)
![by Zechariah"s time, which probably explains its omission here (cf. 2 Chronicles
26:6). God would also destroy these cities and populate them with a mixed group of
citizens. Thus He would humble the pride of the Philistines. This too happened
when Alexander swept south. [ ote: McComiskey, p1162.]
4 But the Lord will take away her possessions
and destroy her power on the sea,
and she will be consumed by fire.
BAR ES, "Behold - Such were the preparations of Tyre. Over against them, as it
were, the prophet sets before our eyes the counsels of God. Theodoret: “Since they had
severed themselves from the providence of God, they were now to experience His
power.” “The Lord will cast her out” , literally, deprive her of her possessions, give her an
heir of what she had amassed, namely: the enemy; “and he will smite her power or
wealth” , of which Ezekiel says, “With thy wisdom and with thine understanding thou
hast gotten thee riches, and hast gotten gold and silver into thy treasures: by the
greediness of thy wisdom and by thy traffic thou hast increased thy riches, and thine
heart is lifted up because of thy riches” Eze_28:4-5. All wherein she relied, and so too
the stronghold itself, God would smite in the sea. The sea was her confidence and boast.
She said “I am a God; I sit in the seat of God, in the midst of the seas” Eze_28:2.
The scene of her pride was to be that of her overthrow; the waves, which girt her
round, should bury her ruins and wash over her site. Even in the sea the hand of God
should find her, and smite her in it, and into it, and so that she should abide in it. “They
mocked at the king, as though be thought to prevail against Neptune (the sea).” “Ye
despise this land-army, through confidence in the place, that ye dwell in an island,” was
the message of Alexander, “but soon will I show you that ye dwell on a continent.”
Every device had been put in force in its defense: the versatility by which the
inhabitants of an island, some 2 12 miles in circumference, held at bay the conqueror of
the battle of Issus with unlimited resources, , “engineers from Cyprus and all Phoenicia,”
and , “a fleet of 180 ships from Cyprus,” attests the wisdom in which the prophet says,
she would trust. “She had already a profusion of catapults and other machines useful in
a siege, and easily prepared manifold others by the makers of war-engines and all sorts](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-40-320.jpg)
![of artificers whom she had, and these invented new engines of all sorts; so that the whole
circuit of the city was filled with engines.” Divers who should loosen the mole; grappling
hooks and nets to entangle near-assailants; melted metal or heated sand to penetrate
between the joints of their armor; bags of sea-weed to deaden the blows of the battering
machines; a fireship navigated so as to destroy the works of the enemy, while its sailors
escaped; fiery arrows; wheels set in continual motion, to turn aside the missiles against
them, , bear witness to an unwearied inventiveness of defense. The temporary failures
might have shaken any mind but Alexander’s (who is even said to have hesitated but
that he dared not, by abandoning the enterprise, lose the prestige of victory. Yet all
ended in the massacre of 6,000, 7,000, or 8,000 of her men, the crucifixion of 2,000,
the sale of the rest, whether 13,000 or 30,000, into slavery . None escaped save those
whom the Sidonians secreted in the vessels, , with which they had been compelled to
serve against her.
And she herself - When her strength is overthrown, “shall be devoured with fire.” :
“Alexander, having slain all, save those who fled to the temples, ordered the houses to be
set on fire.”
CLARKE, "Will smite her power in the sea - See Eze_26:17. Though Alexander
did take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their
destruction was fulfilled by Nebuchadnezzar. See Amo_1:6-8; Zep_2:4, Zep_2:7.
GILL, "Will smite her power in the sea - See Eze_26:17. Though Alexander did
take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their destruction
was fulfilled by Nebuchadnezzar. See Amo_1:6-8; Zep_2:4, Zep_2:7.
HE RY, "Tyrus falling, after all. Her wisdom, and wealth, and strength, shall not be
able to secure her (Zec_9:4): The Lord will cast her out of that strong-hold wherein she
has fortified herself, will make her poor (so some read it); there have been instances of
those that have fallen from the height of plenty to the depth of poverty, and great riches
have come to nothing. God will smite her power in the sea; her being surrounded by the
water shall not secure her, but she shall be devoured with fire, and burnt down to the
ground. Tyrus, being seated in the midst of the water, was, one would have thought, in
danger of being some time or other overflowed or washed away by that; yet God chooses
to destroy it by the contrary element. Sometimes he brings ruin upon his enemies by
those means which they least suspect. Water enough was nigh at hand to quench the
flames of Tyre, and yet by them she shall be devoured; for who can put out the fire which
the breath of the Almighty blows up?
JAMISO , "(Eze_26:4, Eze_26:12; Eze_27:27).
cast her out — Hebrew, “dispossess her,” that is, will cast her inhabitants into exile
[Grotius]. Alexander, though without a navy, by incredible labor constructed a mole of
the ruins of Old Tyre (fulfilling Eze_26:4-12, etc., by “scraping her dust from her,” and
“laying her stones, timber, and dust in the midst of the water”), from the shore to the
island, and, after a seven months’ siege, took the city by storm, slew with the sword
about eight thousand, enslaved thirteen thousand, crucified two thousand, and set the](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-41-320.jpg)
![city on “fire,” as here foretold [Curtius, Book 4].
smite her power in the sea — situated though she be in the sea, and so seeming
impregnable (compare Eze_28:2, “I sit in the seat of God, in the midst of the sea”). “Her
power” includes not only her fortifications, but her fleet, all of which Alexander sank in
the sea before her very walls [Curtius, Book 4]. Eze_26:17 corresponds, “How art thou
destroyed which wast strong in the sea!”
CALVI , He now declares that God would be an avenger. Behold, he says, Jehovah
will possess, or cause to possess, as some read, but they are mistaken, owing to the
two meanings of the verb ,ירש iresh, which means to possess and also to expel or
impoverish; (97) for interpreters think that a hope of favor and of salvation is here
given to these cities, and say that they are now chosen by God as a possession. But
this is wholly contrary to the intention of the Prophet, as it appears more clearly
from a view of each clause.
Jehovah then will expel her, and smite her strength. The Prophet no doubt alludes
to what he had already said — that Tyrus had heaped silver and gold; now on the
other hand he declares that Tyrus would be exposed to a scattering; for the heap of
gold and silver it had laid up would be dissipated by God: he will then dissipate; or
if one chooses to take the verb as meaning to reduce to want, the contrast would
thus be suitable — God will then impoverish, or expel her. Afterwards he adds, In
the sea will he smite her strength. As Tyrus, we know, was surrounded by the sea,
the Prophet by this reference shows God’s power in taking vengeance on her; for
the sea would be no restraint or hindrance to God, when he resolved to enter there.
The Syrians, indeed, thought themselves safe from every hostile attack, for they had
the sea on every side as a triple wall and a triple rampart. or was Tyrus altogether
like Venice; for Venice is situated in a stagnant sea, while the situation of Tyrus was
in a very deep sea, as historians plainly show who relate its assault by Alexander the
Great. It had indeed been before taken and plundered; but he did what none had
ever thought of — he filled up a part of the sea, so that Tyrus was no longer an
island.
We now see what Zechariah had in view, when he threatened ruin to Tyrus, though
its strength was in the midst of the sea, beyond the reach of fortune, as it is
commonly said. And she shall be consumed by fire. He means that Tyrus would not
only be plundered, but wholly demolished; for we know that even the strongest
things are consumed by fire. It follows —
TRAPP, "Zechariah 9:4 Behold, the Lord will cast her out, and he will smite her
power in the sea; and she shall be devoured with fire.
Ver. 4. Behold, the Lord will cast her out] Or, impoverish her, as some render it;
that is, for her money. God can soon let her blood in the vena cava, cavities of her
veins, called Marsupium; and make her nudam tanquam ex mari. bare just as out of
the sea, And then for her munitions,](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-42-320.jpg)
![He will smite her power in the sea] She was seated in an island, upon munitions of
rocks; the sea was to her instead of a threefold wall and ditch. She was better
fortified than Venice is; which yet hath flourished above nine hundred years, and
was never in the enemy’s hands; whence she hath for her motto, Intacta manet. It
remains intact. But Tyre was taken by ebuchadnezzar, as his wages; and
afterwards by Alexander, who never held anything impossible that he undertook,
however unlikely it were to be effected. He found means to fill up the sea with
stones, trees, and rubbish, where it divided Tyre from the continent; and made
himself master of it.
And she shall be devoured with fire] Though seated in the heart of the sea, Ezekiel
28:2, and had motted up herself against God’s fire. othing shall quench the fire
that he kindleth.
COKE, "Zechariah 9:4. Will smite her power in the sea— The Sidonians,
(according to Diodorus Siculus,) on the approach of the army sent against them by
Ochus king of Persia, first of all destroyed their shipping at sea; and then, retiring
within the walls of their city, when they found they could hold out no longer, they
set fire to their houses, and burnt themselves, with all their families and effects
together. Thus their wealth was effectually smitten, when, by burning their ships,
their commerce, the source of their riches, was annihilated; and their last act of
desperation completely fulfilled the remaining part of the prophesy. o wonder if
their neighbours the Philistines were struck with consternation at seeing the
disastrous fate of those on whose assistance they depended.
5 Ashkelon will see it and fear;
Gaza will writhe in agony,
and Ekron too, for her hope will wither.
Gaza will lose her king
and Ashkelon will be deserted.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-43-320.jpg)
![converted to Jehovah through the calamities connected with Alexander's expedition; and
on this ground he merely regards the conquests of Alexander as the commencement of
the fulfilment, which was then continued throughout the calamities caused by the wars
of succession, the conflicts between the Egyptians, Syrians, and Romans, until it was
completed by the fact that the heathen tribes within the boundaries of Israel gradually
disappeared as separate tribes, and their remnants were received into the community of
those who confessed Israel's God and His anointed. But we must go a step further, and
say that the fulfilment has not yet reached its end, but is still going on, and will until the
kingdom of Christ shall attain that complete victory over the heathen world which is
foretold in Zec_9:8.
CALVI , In this verse also is described the devastation of those cities which the
Prophet names; as though he had said, that all those cities which had risen up
against God’s people were devoted to extreme vengeance. Zechariah says that none
would be exempt from punishment, since the hand of God would be stretched forth,
and extend everywhere, so that it might be easily concluded, that all those who had
unjustly harassed the Church would be thus rewarded for their cruelty. This is the
import of what is here said.
He says that Ascalon would see and fear; for at that time the Ascalonites were
hostile to the Jews. He speaks the same of Aza, which the Greeks called Gaza; but
they were deceived in thinking it was a name given to it by Cambyses, for the reason
that Gaza means a treasure in the Persian language. This is childish. It is indeed
certain that it has been owing to a change in the pronunciation of one letter; for ,ע
oin, is guttural among the Hebrews, and was formerly so pronounced, like our g: as
they called Amorrah, Gomorrah, so Aza is Gaza. We have spoken of this elsewhere.
ow it appears from geography that these cities were near the sea, or not far from
the sea, and having this advantage they gathered much wealth. But as wealth
commonly generates pride and cruelty, all these nations were very troublesome to
the Jews. This is the reason why the Prophet says that grief would come on Gaza,
and then on Ekron and on other cities. He adds, Because ashamed shall be her
expectation. There is no doubt but they had placed their trust in Tyrus, which was
thought to be impregnable; for though enemies might have subdued the whole land,
there a secure station remained. Since they all looked to Tyrus, the Prophet says
that their hope would be confounded, when Tyrus was overthrown and destroyed.
The sum of the whole is, that the beginning of the vengeance would be at Tyrus,
which was situated as it were beyond the world, so as not to be exposed to any evils.
He says then that the beginning of the calamity would be in that city, to which no
misfortunes, as it was thought, could find an access. And then he mentions that
other cities, on seeing Tyrus visited with ruin, would be terrified, as their confidence
would be thus subverted. He afterwards adds, Perish shall the king from Gaza, and
Ascalon shall not be inhabited; that is, such a change will take place as will almost
obliterate the appearance of these cities. It follows —
TRAPP, "Zechariah 9:5 Ashkelon shall see [it], and fear; Gaza also [shall see it],](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-49-320.jpg)
![and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the
king shall perish from Gaza, and Ashkelon shall not be inhabited.
Ver. 5. Ashkelon shall see it and fear] For, iam proximus ardet Ucalegon, her next
neighbour’s house was now on fire; and she might well fear she should be dashed at
least with the tail of that overflowing storm that had swept away Tyre. The sword
was now in commission; it was riding circuit, Ezekiel 14:17, and God had given it a
special charge against Ashkelon, and against the sea shore; there he had appointed
it, Jeremiah 47:6-7. ow Ashkelon, Gaza, and Ekron were situated all along the sea
coast, southward of Tyre and Sidon. All these were bitter enemies to the Church;
and were therefore destroyed by Alexander the Great, that man of God’s hand.
Gaza also shall see it, and be very sorrowful] Like a travailing woman, as Isaiah
26:17-18, where the same word is used; her heart shall ache and quake within her;
she shall have sore throes and throbs.
And Ekron; for her expectation shall be ashamed] Her hope hath abused her, her
confidence is cut off, her countenance is covered with confusion. She looked that
Tyre should have been a bulwark to her: or at least a refuge, if need were, but now
she seeth her expectation shamed: "The expectation of the wicked shall perish."
They look out of the window with Sisera’s mother, and say, "Have they not sped?
have they not divided the prey," &c.? But what saith the Church? "So let thine
enemies perish, O Lord," 5:30-31.
And the king shall perish from Gaza] Rex, id est, Regulus; The King, it is Regulus.
for there were five princes of the Philistines; each great city having a prince over it.
The Prince of Gaza that is here designed to destruction may very well be that Betis,
whom Darius, the last King of Persia, had set over Gaza. He having kept out
Alexander for two months, was at length taken up by him together with the city, and
put to a cruel death, as Curtius testifieth.
And Ashkelon shall not be inhabited] It was so wasted by war and depopulated that
it became cottages for shepherds and folds for sheep. See Zephaniah 2:4; Zephaniah
2:6. Howbeit after this it was reinhabited; for that bloody Herod that slew the
infants was born there, being surnamed Ascalonita; and at this day it is a strong
garrison of the Saracens. Saladin pulled down the walls of it; but our Richard I set
them up again, as Adrichomius telleth us out of Gul. Tyrius.
COKE, "Zechariah 9:5. Ashkelon shall see it, &c.— "The cities of the Philistines,
Ashkelon, Gaza, and Ekron, shall be very much terrified at the news of Tyre being
destroyed; whence they hoped for succour against the enemy. Gaza was taken by
Alexander after a siege of two months, ten thousand of the inhabitants were slain,](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-50-320.jpg)
![and the governor Betis dragged round the city till he expired." See Joseph. Antiq.
lib. 11: cap. ult. and Qintus Curtius, lib. 4: Instead of king, we may read governor
or viceroy.
COFFMA , ""Ashkelon shall see it, and fear; Gaza also shall be sore pained; and
Ekron, for her expectation shall be put to shame; and the king shall perish from
Gaza, and Ashkelon shall not be inhabited."
The campaign of Alexander the Great in subduing all of this portion of the Medo-
Persian Empire precisely fulfilled all of the prophecies here against the various cities
mentioned. The example afforded by Gaza illustrates all of them:
"When Gaza fell, following a two months siege, ten thousand of its inhabitants were
killed; and the rest were sold to the slave merchants who followed in the wake of
Alexander's armies. Their "king" was tied with two thongs through his feet to
Alexander's chariot and dragged through the city in one of the young conqueror's
characteristic fits of revenge against one who resisted his forward march."[18]
ELLICOTT, "(5) See it, and fear.—Well might Philistia fear and tremble on
hearing of the destruction of Tyre. Ashkelon and Ekron, it is true, are not
mentioned in connection with this march of Alexander, but they must necessarily
have been occupied by his troops. But Gaza was certainly taken, after a siege of five
months; and special mention is made by Hegesias (a contemporary of Alexander) of
the “king” of Gaza being brought alive to Alexander after the capture of that city.
ot be inhabited.—Or, not remain.
PETT, "Zechariah 9:5-6
“Ashkelon will see it and be afraid, Gaza also and will be sorely pained, and Ekron
will be ashamed for her expectation, and the king will perish from Gaza and
Ashkelon will not be inhabited, and a mongrel race will dwell in Ashdod and I will
cut off the pride of the Philistines.”
The Philistine cities in the coastal plains are now brought into view. As they see the
fate of Tyre they will be filled with fear, and then their time will come. They too will
be devastated, and replaced by ‘a mongrel race’, no longer of pure antecedents.
Again pride and self satisfaction is one of their great sins and it is in that sphere that
they will be punished. (For judgment on the Philistines see also Jeremiah 25:20;
Amos 1:6 on; Zephaniah 2:4-7).
WHEDO , "5. Ashkelon… Gaza… Ekron… Ashdod — Four of the five chief cities
of Philistia. Here as in Amos 1:6-8; Zephaniah 2:4; Jeremiah 25:20, Gath is omitted
(see further on Amos 1:6-8). The order in which the cities are mentioned here is the
same as in Jeremiah 25:20, which passage may be in the mind of the prophet.
Shall see… fear — Only with Ashkelon are both these verbs found; shall see it must](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-51-320.jpg)
![but it is best to understand this of Israelites indeed, of true Christians, who are
accounted spurious, not the children of God, but aliens and strangers, the filth of the
world, and the offscouring of all things; who should dwell here when the Gospel was
preached in it, as doubtless it was by Philip, Act_8:40 and so the Septuagint, Syriac, and
Arabic versions render the words, "and strangers shall dwell in Ashdod"; men of another
religion, and despised and not owned even by their relations, as if they were bastards.
And I will cut off the pride of the Philistines; by Alexander, and by the Jews in the
times of the Maccabees, bringing them into subjection, which their haughty spirits could
not well bear; or through the abolition of their old Heathenish religion, in which they
prided themselves. It may be observed, that all along the conversion of these various
people to Christianity is expressed in terms which seem to signify the destruction of
them; and that partly because, in the literal sense, reference is had to the conquest of
them by Alexander, by which means the Greek language obtained in Syria and Phoenicia,
into which, a little after, the Bible was translated, which paved the way for the bringing
of these people to the knowledge of Christ, through the preaching of the Gospel; and
partly because Paganism was abolished in these places when Christianity prevailed.
HE RY, "They shall themselves be ruined and wasted. (1.) The government shall be
dissolved: The king shall perish from Gaza, not only the present king shall be cut off, but
there shall be no succession, no successor, (2.) The cities shall be dispeopled: Ashkelon
shall not be inhabited; the rightful owners shall be expelled, either slain or carried into
captivity. (3.) Foreigners shall take possession of their land and become masters of all its
wealth (Zec_9:6): A bastard shall dwell in Ashdod; a spurious brood of strangers shall
enter upon the inheritances of the natives, which they have no more right to than a
bastard has to the estates of the legitimate children. And thus God will cut off the pride
of the Philistines, all the strength and wealth which they prided themselves in, and which
were the ground of their confidence in themselves and their contempt of the Israel of
God. This prophecy of the destruction of the Philistines, and of Damascus, and Tyre, was
accomplished, not long after this, by Alexander the Great, who ravaged all these
countries with his victorious army, took the cities, and planted colonies in them, which
Quintus Curtius gives a particular account of in the history of his conquests. And some
think he is meant by the bastard that shall dwell in Ashdod, for his mother Olympia
owned him begotten in adultery, but pretended it was by Jupiter. The Jews afterwards
got ground of the Philistines, Syrians, and others of their neighbours, took some of their
cities from them and possessed their countries, as appears by the histories of Josephus
and the Maccabees, and this was foretold before, Zep_2:4, etc.; Oba_1:20.
JAMISO , "bastard — not the rightful heir; vile and low men, such as are bastards
(Deu_23:2) [Grotius]. An alien; so the Septuagint; implying the desolation of the region
wherein men shall not settle, but sojourn in only as aliens passing through [Calvin].
CALVI , "In this verse the Prophet denounces a similar ruin on Azotus, and the
whole land of the Philistines, or on the whole land of Palestine. For what
interpreters say, that the Jews would dwell at Azotus as strangers, that is, though
they had previously been counted aliens, is to reach neither heaven nor earth. The
Prophet on the contrary means, that after the destruction of these cities, if any](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-54-320.jpg)
![inhabitants remained, they would be like strangers, without any certain habitation.
The Prophet then mentions the effect, in order to show that the country would be
waste and desolate, so as to contain no safe or fixed dwellings for its inhabitants.
Some render it spurious, as it is rendered in some other places; and they understand
it of the Jews, because they had been before in a mean condition, as though they
were like a spurious race. But their opinion is probable, who derive ,ממזר memezar,
from ,זור zur, which means to peregrinate; and they quote other instances, in which
the double ,ממ mem, is used in the formations of a noun; and it is easy to prove,
from many passages of scripture, that ,ממזר memezar, means a stranger. (98) And if
any one carefully considers the design of the Prophet, he will see the truth of what I
have said — that is, that his object is to show, that all the inhabitants of Azotus, and
of the land of the Philistine, would be like lodgers, because all places would be
desolate through the slaughter and devastations of enemies. As then Ashdod and
Palestine had been before noted for the number of their people, the Prophet says
that all the cities of Palestine, and the city Ashdod, would be deserted, except that
there would be there a few scattered and wandering inhabitants, like those who
sojourn in a strange land. It follows —
6.And dwell shall a stranger in Ashdod; (For I will cut off the pride of the
Philistines;)
7.And I will remove his blood from his mouth, And his abominations from between
his teeth, And left shall he be, even he, for our God; So that he shall be as a chief in
Judah, And Ekron as a Jebusite.
The “his” and “he” in this last verse is the “stranger” in verse 6; and that is used in
a collective sense, properly rendered strangers, or foreigners, [ ἀככןדוםויעככןדוםויעככןדוםויעככןדוםויע ] by the] by the] by the] by the
Septuagint; so that the plural, in all these instances, might suitably be adopted in aSeptuagint; so that the plural, in all these instances, might suitably be adopted in aSeptuagint; so that the plural, in all these instances, might suitably be adopted in aSeptuagint; so that the plural, in all these instances, might suitably be adopted in a
translationtranslationtranslationtranslation ———— The “pride of the Philistines” was cut off by introducing strangers intoThe “pride of the Philistines” was cut off by introducing strangers intoThe “pride of the Philistines” was cut off by introducing strangers intoThe “pride of the Philistines” was cut off by introducing strangers into
their cities; and this line may be considered as parenthetic.their cities; and this line may be considered as parenthetic.their cities; and this line may be considered as parenthetic.their cities; and this line may be considered as parenthetic. ———— Ed.Ed.Ed.Ed.
TRAPP, "ZechariahTRAPP, "ZechariahTRAPP, "ZechariahTRAPP, "Zechariah 9999::::6666 And a bastard shall dwell in Ashdod, and I will cut off theAnd a bastard shall dwell in Ashdod, and I will cut off theAnd a bastard shall dwell in Ashdod, and I will cut off theAnd a bastard shall dwell in Ashdod, and I will cut off the
pride of the Philistines.pride of the Philistines.pride of the Philistines.pride of the Philistines.
Ver.Ver.Ver.Ver. 6666. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a
bastard, by his mother Olympia’s confession. The Greek here hathbastard, by his mother Olympia’s confession. The Greek here hathbastard, by his mother Olympia’s confession. The Greek here hathbastard, by his mother Olympia’s confession. The Greek here hath בככןדוםחעבככןדוםחעבככןדוםחע,בככןדוםחע a, a, a, a
stranger, an alien, or one of another generation, as the Greeks under Alexander, andstranger, an alien, or one of another generation, as the Greeks under Alexander, andstranger, an alien, or one of another generation, as the Greeks under Alexander, andstranger, an alien, or one of another generation, as the Greeks under Alexander, and
afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus;afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus;afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus;afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus;
The house of Israel shall dwell in Ashdod, and shall be there as strangers which haveThe house of Israel shall dwell in Ashdod, and shall be there as strangers which haveThe house of Israel shall dwell in Ashdod, and shall be there as strangers which haveThe house of Israel shall dwell in Ashdod, and shall be there as strangers which have
no father. In the Acts we find that the Jews were scattered up and down Palestine, andno father. In the Acts we find that the Jews were scattered up and down Palestine, andno father. In the Acts we find that the Jews were scattered up and down Palestine, andno father. In the Acts we find that the Jews were scattered up and down Palestine, and](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-55-320.jpg)
![some found at Azotus, or Ashdod, Actssome found at Azotus, or Ashdod, Actssome found at Azotus, or Ashdod, Actssome found at Azotus, or Ashdod, Acts 8:408:408:408:40....
And I will cut off the pride of the Philistines] That is, their wealth, strength, andAnd I will cut off the pride of the Philistines] That is, their wealth, strength, andAnd I will cut off the pride of the Philistines] That is, their wealth, strength, andAnd I will cut off the pride of the Philistines] That is, their wealth, strength, and
whatsoever else they gloried in, and grew insolent, and injurious to the Church.whatsoever else they gloried in, and grew insolent, and injurious to the Church.whatsoever else they gloried in, and grew insolent, and injurious to the Church.whatsoever else they gloried in, and grew insolent, and injurious to the Church.
COKE, "ZechariahCOKE, "ZechariahCOKE, "ZechariahCOKE, "Zechariah 9999::::6666. And a bastard shall dwell, &c.. And a bastard shall dwell, &c.. And a bastard shall dwell, &c.. And a bastard shall dwell, &c.———— And a foreigner or alien shallAnd a foreigner or alien shallAnd a foreigner or alien shallAnd a foreigner or alien shall
dwell, &c. Houbigant.dwell, &c. Houbigant.dwell, &c. Houbigant.dwell, &c. Houbigant.
In AshdodIn AshdodIn AshdodIn Ashdod———— Ashdod, or Azotus, was burned and destroyed by Jonathan brother ofAshdod, or Azotus, was burned and destroyed by Jonathan brother ofAshdod, or Azotus, was burned and destroyed by Jonathan brother ofAshdod, or Azotus, was burned and destroyed by Jonathan brother of
Judas Maccabeus, and nearly eight thousand of its men burned or slain.Judas Maccabeus, and nearly eight thousand of its men burned or slain.Judas Maccabeus, and nearly eight thousand of its men burned or slain.Judas Maccabeus, and nearly eight thousand of its men burned or slain. 1111 MaccabeesMaccabeesMaccabeesMaccabees
10101010::::84848484----85858585. These were, probably, what was meant by "the pride of the Philistines," the. These were, probably, what was meant by "the pride of the Philistines," the. These were, probably, what was meant by "the pride of the Philistines," the. These were, probably, what was meant by "the pride of the Philistines," the
prime or excellency of the ancient inhabitants, in whose room the strangers wereprime or excellency of the ancient inhabitants, in whose room the strangers wereprime or excellency of the ancient inhabitants, in whose room the strangers wereprime or excellency of the ancient inhabitants, in whose room the strangers were
introduced.introduced.introduced.introduced.
COFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of theCOFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of theCOFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of theCOFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of the
Philistines."Philistines."Philistines."Philistines."
"Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod"Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod"Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod"Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod
will have a mixed population,"[will have a mixed population,"[will have a mixed population,"[will have a mixed population,"[19191919] an especially undesirable result in the eyes of the] an especially undesirable result in the eyes of the] an especially undesirable result in the eyes of the] an especially undesirable result in the eyes of the
Jews.Jews.Jews.Jews.
"The pride of the Philistines ..." Their pagan religion was the principal pride of that"The pride of the Philistines ..." Their pagan religion was the principal pride of that"The pride of the Philistines ..." Their pagan religion was the principal pride of that"The pride of the Philistines ..." Their pagan religion was the principal pride of that
people; and it appears to be that in particular that Zechariah had in mind here. Seepeople; and it appears to be that in particular that Zechariah had in mind here. Seepeople; and it appears to be that in particular that Zechariah had in mind here. Seepeople; and it appears to be that in particular that Zechariah had in mind here. See
under next verse.under next verse.under next verse.under next verse.
BENSON, "VerseBENSON, "VerseBENSON, "VerseBENSON, "Verse 6666----7777
ZechariahZechariahZechariahZechariah 9:69:69:69:6----7777. And a bastard shall dwell in Ashdod. And a bastard shall dwell in Ashdod. And a bastard shall dwell in Ashdod. And a bastard shall dwell in Ashdod ———— Newcome reads, strangers,Newcome reads, strangers,Newcome reads, strangers,Newcome reads, strangers,
understanding by the expression, “a strange and spurious race; a despicable race; bornunderstanding by the expression, “a strange and spurious race; a despicable race; bornunderstanding by the expression, “a strange and spurious race; a despicable race; bornunderstanding by the expression, “a strange and spurious race; a despicable race; born
of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word,of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word,of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word,of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word, ממזר
here used, does not imply an illegitimate offspring. In proof of which he quotes
Psalms 69:8, where ,מוזר a word from which the above is derived, is translated a](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-56-320.jpg)
![worship of idols.”
even he shall be for our God — “even he,” like Hamath, Damascus, Tyre, etc.,
which, these words imply, shall also be converted to God (Isa_56:3, “son of the stranger
joined himself to the Lord”) [Rosenmuller]. The “even,” however, may mean, Besides the
Hebrews, “even” the Philistine shall worship Jehovah (so Isa_56:8) [Maurer].
he shall be as a governor in Judah — On the conversion of the Philistine prince,
he shall have the same dignity “in Judah as a governor”; there shall be no distinction
[Henderson]. The Philistine princes with their respective states shall equally belong to
the Jews’ communion, as if they were among the “governors” of states “in Judah”
[Maurer].
Ekron as a Jebusite — The Jebusites, the original inhabitants of Jerusalem, who,
when subjugated by David, were incorporated with the Jews (2Sa_24:16, etc.), and
enjoyed their privileges: but in a subordinate position civilly (1Ki_9:20, 1Ki_9:21). The
Jebusites’ condition under Solomon being that of bond-servants and tributaries, Calvin
explains the verse differently: “I will rescue the Jew from the teeth of the Philistine foe
(image from wild beasts rending their prey with their teeth), who would have devoured
him, as he would devour blood or flesh of his abominable sacrifices to idols: and even
he, the seemingly ignoble remnant of the Jews, shall be sacred to our God (consecrated
by His favor); and though so long bereft of dignity, I will make them to be as governors
ruling others, and Ekron shall be a tributary bond-servant as the Jebusite? Thus the
antithesis is between the Jew that remaineth (the elect remnant) and the Ekronite.
CALVI , "Interpreters do also pervert the whole of this verse; and as to the
following verse, that is, the next, they do nothing else but lead the readers far astray
from its real meaning. God says now, that he will take away blood from the mouth
of enemies; as though he had said, “I will check their savage disposition, that they
may not thus swallow down the blood of my people.” For here is not described any
change, as though they were to become a different people, as though the Syrians, the
Sidonians, the Philistine, and other nations, who had been given to plunders, and
raged cruelly against the miserable Jews, were to assume the gentleness of lambs:
this the Prophet does not mean; but he introduces God here as armed with power to
repress the barbarity of their enemies, and to prevent them from cruelly assaulting
the Church.
I will take away blood, he says, from their mouth; and he says, from their mouth,
because they had been inured in cruelty. I will cause, then, that they may not as
hitherto satiate their own lust for blood. He adds, and abominations, that is, I will
take from the midst of their teeth their abominable plunders; for he calls all those
things abominations which had been taken by robbery and violence. (99) And he
compares them to wild beasts, who not only devour the flesh, but drink also the
blood and tear asunder the raw carcass. In short, he shows here, under the
similitude of wolves and leopards and wild boars, how great had been the
inhumanity of enemies to the Church; for they devoured the miserable Jews, as wild
and savage beasts are wont to devour their prey.
It afterwards follows, and he who shall be a remnant. Some translate, “and he shall
be left,” and explain it of the Philistine and other nations of whom mention is made.
But the Prophet doubtless means the Jews; for though few only had returned to](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-61-320.jpg)
![their country as remnants from their exile, he yet says that this small number would
be sacred to God, and that all who remained would be, as it were, leaders in Judah,
however despised they might have been. For there was no superiority even in the
chief men among them; only they spontaneously paid reverence to Zerubbabel, who
was of the royal seed, and to Joshua on account of the priesthood; while yet all of
them were in a low and mean condition. But the Prophet says, that the most
despised of them would be leaders and chiefs in Judah. We now perceive the
Prophet’s meaning; for after having predicted the ruin that was nigh all the enemies
of the Church, he now sets forth the end and use of his prophecy; for God would
provide for the good of the miserable Jews, who had been long exiles, and who,
though now restored to their country, were yet exposed to the ill treatment of all,
and also despised and made even the objects of scorn to their enemies. He then who
shall be a remnant, even he shall be for our God, as though he had said, “Though
the Lord had for a time repudiated you as well as your fathers, when he drove you
here and there and scattered you, yet now God has gathered you, and for this end —
that you may be his people: ye shall then be the peculiar people of God, though ye
are small in number and contemptible in your condition.” (100)
Then he adds, these remnants shall be as leaders in Judah, that is, God will raise
them to the highest honor; though they are now without any dignity, they shall yet
be made by God almost all of them princes. It then follows, And Ekron shall be as a
Jebusite. Some explain thus — that the citizens of Ekron would dwell in Jerusalem,
which the Jebusites had formerly possessed; and others give another view, but
nothing to the purpose. The Prophet speaks not here of God’s favor to the citizens of
Ekron, but on the contrary shows the difference between God’s chosen people and
heathen nations, who gloried in their own good fortune: hence he says, that they
should be like the Jebusites, for they at length would have to endure a similar
destruction. We indeed know, that the Jebusites had been driven out of that town,
when Jerusalem was afterwards built; but it was done late, even under David. As
then they had long held that place and were at length dislodged, this is the reason
why the Prophet says, that though the citizens of Ekron seemed now to be in the
very middle of the holy land, they would be made like the Jebusites, for the Lord
would drive away and destroy them all. He afterwards adds —
The explanation of Blayney as to the latter part of the verse is as follows: that the
stranger or strangers in Ashdod should be on the same footing as a privileged citizen
in Judah, but that the Ekronite, the natural born Philistine should be as a Jebusite
in Jerusalem, deprived of the privileges which he had when the country was his
own. This would be to “cut off the pride of the Philistines.” — Ed.
TRAPP, "Zechariah 9:7 And I will take away his blood out of his mouth, and his
abominations from between his teeth: but he that remaineth, even he, [shall be] for
our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.
Ver. 7. And I will take away his blood out of his mouth] That is, his bloody prey
(for, saith Aben Ezra, these Philistines did, according to the savage custom of those](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-62-320.jpg)
![times, eat of the flesh and drink of the blood of the slain enemies), and I will keep
them from devouring my people any more.
And his abomination] Hoc est, praedas abominabiles, saith Calvin, his abominable
spoils, his bloody robberies and pillages.
And he that remaineth] The small remnant of Jews not yet altogether devoured by
these cruel cannibals, the Babylonians, Philistines, and other enemies.
Even he shall be for our God] Though they be but a he, a small poor company of
them; yet God will both own them and honour them.
And he shall be as a governor in Judah] They shall all be Magnificos , little princes,
of high rank and dignity; even as governors in Judah; God will honour them in the
hearts of all men. See Zechariah 12:8.
And Ekron as a Jebusite] i.e. Either slain or a slave and tributary. I know this text is
otherwise expounded by Junius and others; but I now like this interpretation, as
most proper.
COKE, "Zechariah 9:7. And I will take away his blood, &c.— The Hebrews had a
horror of all those who ate their food with the blood: this was expressly forbidden in
the law. The meaning is, that when the cities here spoken of shall belong to the
Hebrews, the Philistines shall observe the law of the Lord, and there shall no more
be seen among them idolatry, superstition, or cruelty. Many of the Philistines
became proselytes to the Jewish religion after Alexander Jannaeus had subdued
their principal cities, and made them part of his own dominions. Houbigant
understands the passage very differently; he renders the last clause thus: "And ye
shall be left for our God, and shall be in Judaea as an ox, and Ekron as his manger.
The Philistine (says he) is spoken of, in the first part of the verse, as of a wild beast
from whose mouth the prey is taken: it is therefore added, that this beast shall be in
servitude as an ox; and Ekron, being taken, should be as a manger, whence Judea
might have oxen to do its business; all which happened in the time of the
Maccabees; but it never happened that the Philistine was a governor in Judah."
However, that expression may well be justified, the prophet meaning that the two
people should be so united, that the Philistine should be reckoned as one under the
immediate government of Judah, partaking of the same religion, and ruled by the
same laws.
COFFMA , ""And I will take away his blood out of his mouth, and his
abominations from between his teeth; and he also shall be a remnant for our God;](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-63-320.jpg)
![and he shall be as a chieftain in Judah, and Ekron as a Jebusite."
The strange contrast between God's taking the blood out of the mouths of the
Philistines here, and his promise that his own children should "drink blood like
wine" (verse 15) points toward the vast gulf between paganism and Christianity.
The reason the ancient pagans drank blood (of their enemies) was that they might
inherit the bold, warlike qualities and strength of their enemies. Christians, in the
most startling metaphor of the ew Testament, drink the blood of Christ that they
might have eternal life (John 6:53). It is impossible to deny the connection in these
references.
"I will take away ... blood ... abominations ..." means that God will destroy their
paganism
"He shall be a remnant ..." means that descendants of the Philistines shall become
Christians. Did it occur? Indeed, yes. Philip the evangelist preached in all of these
cities, Ashdod (Azotus) being specifically mentioned (Acts 8:40).
"As a chieftain in Judah ... as a Jebusite ..." "The Jebusites were the early
inhabitants of Jerusalem, who were not destroyed, but gradually absorbed by their
Hebrew conquerors."[20] This is the last mention of the Philistines in the Old
Testament; the modern name Palestine is derived from their name."[21]
From this verse, it is clear that Zechariah prophesied, not the extermination of these
people, but their amalgamation into "Israel."
The whole paragraph (Zechariah 9:1-7) is a brilliant prophecy of the campaign of
Alexander the Great that led to the subjugation of this entire area. That the
prophecy was in fact uttered centuries before its final fulfillment would appear to be
absolutely certain, that being the principal reason, no doubt, that the Jews
preserved and honored the prophecy as "the Word of God." The popular notion
among critics to the effect that some joker perpetrated a fraud upon history by
passing off an account of some previous event as a "prophecy" is impossible of
acceptance on any intelligent basis. Where is there an example of such a thing in the
total history of the human race? It simply could not be done, either then, or now, or
at any other time.
And now, we turn to the text for a prophecy of the sparing of Jerusalem by
Alexander.
CO STABLE, "The Lord would also remove the blood that these pagans ate, which
was forbidden in Israel, from their mouths. He would take the unclean, detestable
food that they ate from their mouths. Drinking blood and eating unclean food was
part of Philistine pagan worship (cf. Isaiah 65:4; Isaiah 66:3; Isaiah 66:17), so the
judgment in view included punishment for idolatry. Some remaining Philistines
would turn to the Lord and become like the Israelites in their faith in Yahweh. As
the Jebusites became incorporated into Israel in David"s day (cf. 2 Samuel 24:16; 1](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-64-320.jpg)
![JAMISO , "encamp about — (Psa_34:7).
mine house — namely, the Jewish people (Zec_3:7; Hos_8:1) [Maurer]. Or, the
temple: reassuring the Jews engaged in building, who might otherwise fear their work
would be undone by the conqueror [Moore]. The Jews were, in agreement with this
prophecy, uninjured by Alexander, though he punished the Samaritans. Typical of their
final deliverance from every foe.
passeth by ... returneth — Alexander, when advancing against Jerusalem, was
arrested by a dream, so that neither in “passing by” to Egypt, nor in “returning,” did he
injure the Jews, but conferred on them great privileges.
no oppressor ... pass through ... any more — The prophet passes from the
immediate future to the final deliverance to come (Isa_60:18; Eze_28:24).
seen with mine eyes — namely, how Jerusalem has been oppressed by her foes
[Rosenmuller] (Exo_3:7; Exo_2:25). God is said now to have seen, because He now
begins to bring the foe to judgment, and manifests to the world His sense of His people’s
wrongs.
K&D 8-9, "Whilst the heathen world falls under the judgment of destruction, and the
remnant of the heathen are converted to the living God, the Lord will protect His house,
and cause the King to appear in Jerusalem, who will spread out His kingdom of peace
over all the earth. Zec_9:8. “I pitch a tent for my house against military power, against
those who go to and fro, and no oppressor will pass over them any more; for now have
I seen with my eyes. Zec_9:9. Exult greatly, O daughter Zion; shout, daughter
Jerusalem: behold, thy King will come to thee: just and endowed with salvation is He;
lowly and riding upon an ass, and that upon a foal, the she-ass's son. Zec_9:10. And I
cut off the chariots out of Ephraim, and the horses out of Jerusalem, and the war-bow
will be cut off: and peace will He speak to the nations; and His dominion goes from sea
to sea, and from the river to the ends of the earth.” Chânâh, to encamp, to pitch a tent.
י ִית ֵב ְ,ל dat. commod. “for my house,” for the good of my house. The house of Jehovah is
not the temple, but Israel as the kingdom of God or church of the Lord, as in Hos_8:1;
Hos_9:15; Jer_12:7, and even Num_12:7, from which we may see that this meaning is
not founded upon the temple, but upon the national constitution given to Israel, i.e.,
upon the idea of the house as a family. In the verse before us we cannot think of the
temple, for the simple reason that the temple was not a military road for armies on the
march either while it was standing, or, as Koehler supposes, when it was in ruins. ה ָב ָ ִמ
stands, according to the Masora, for א ָב ָ ִמ = א ָב ָן־צ ִ,מ not however in the sense of without
an army, but “on account of (against) a hostile troop,” protecting His house from them.
But Böttcher, Koehler, and others, propose to follow the lxx and read ה ָב ָ ַ,מ military post,
after 1Sa_14:12, which is the rendering given by C. B. Michaelis and Gesenius to ה ָב ָ ִ.מ
But this does not apply to הָנ ָ,ח for a post (ה ָב ָ ַ,מ that which is set up) stands up, and does
not lie down. ה ָב ָ ִמ is more precisely defined by ב ָ ִוּמ ר ֵּבע ֵ,מ as going through and
returning, i.e., as an army marching to and fro (cf. Zec_7:14). There will come upon
them no more (ם ֶיה ֵל ֲ,ע ad sensum, referring to י ִית ֵ ) nōgēs, lit., a bailiff or taskmaster
(Exo_3:7), then generally any oppressor of the nation. Such oppressors were Egypt,](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-72-320.jpg)
![From the passing through and from the returning ( i.e.host.)
ewcome’s version is,
And I will encamp about mine house withan army.
So that none shall pass through or return.
This is neither grammatically correct, nor consistent with posterior facts; for armies
did pass through the land, though the house or temple of God was not invaded.
Henderson’s version is in substance the same with what I have given,
And I will encamp about my house because of the army,
Both when it passeth through and when it returneth.
The following line may be thus rendered—
And come upon them shall no more the oppressor.
The Septuagint give for oppressor [ ἐמוכבύ ,]םשם the driver away or banisher; the
Targum has “tyrant,” which Grotius adopts. “Oppressor” is the word used by
Drusius, ewcome, and Henderson. It has been said that no foreign oppressor, like
the Babylonians, had invaded the land from this time to the advent of Christ,
though the Jews had suffered much both from the Eygptian and Syrian kings; but
the language here is so strong, that the promise must be considered as conditional,
as all those promises were which were connected with their national covenant. “ o
more” has no limit: hence the promise must be viewed as conditional.
“This promise,” says Dr. M‘Caul, “is of the same nature as most of the others made
to Israel; that is, conditional upon their obedience. Moses has repeatedly laid down
this as the general principle of God’s dealings with the Jews, especially in reference
to the possession of blessing and prosperity in the land. (Deuteronomy 30:15.)” —
Ed.
TRAPP, "Zechariah 9:8 And I will encamp about mine house because of the army,
because of him that passeth by, and because of him that returneth: and no
oppressor shall pass through them any more: for now have I seen with mine eyes.
Ver. 8. And I will encamp about mine house] Though it be otherwise but ill fenced
and fortified; yet I will see it safeguarded and secured from the inroads and
incursions of enemies, who are ranging up and down, and not only robbing, but
ravishing, Psalms 10:9. For what was Alexander but an arch-pirate, a strong thief,
as the pirate whom he had taken told him to his teeth? And whether here be
intimated by these words,
because of him that passeth by, and him that returneth] something of Alexander’s](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-76-320.jpg)
![voyages, who passed by Judaea into Egypt, and to Ammon’s oracle with his army,
and thence returned to Persia by the same way, not hurting the Jews, or something
about the many expeditions of the Seleucidae and Lagedae to and fro from Egypt to
Syria, and back again, among which hurly burly the Jews’ state stood fast, though
sometime a little shaken; I dare not say (saith a learned interpreter), it may be both
those and all other the like dangers are here generally comprised.
And no oppressor shall pass through them any more] Chald. o sultan; not the
Turkish tyrant, Lord of Greece, as Zechariah 9:13, say those that take the text of the
Jews’ glorious state at last. Calvin thinks that by this clause be only expounds what
he had figuratively said before. Danaeus takes it of violence and opression among
themselves, or of wringing and vexing by their own rulers; they shall be free from
violence both abroad and at home.
For now have I seen with mine eyes] i.e. I have taken good notice of it, I have seen, I
have seen, as Exodus 3:7, and mine eye hath affected mine heart. I have well
observed that the enemy is grown unsufferably insolent, and am therefore come to
rescue and relieve my people. The Chaldee hath it thus, I have now revealed my
power to do them good; Aben Ezra makes these to be the prophet’s words of
himself, q.d. I have seen all this in a manifest vision. But this is frigidum imo
insulsum, saith Calvin, an odd conceit; unless we refer it (with Montanus) to the
following words, and make this the sense (which yet I like not so well), Behold, I see
in the spirit, with the eyes of my mind, the Lord Christ coming and entering, with
state, the city and temple.
COKE,"Zechariah 9:8. And I will encamp, &c.— And I will inclose my house with a
garrison, that none may pass by or repass; for no oppressor shall pass through them
any longer, since now I look with mine eyes. This alludes to the Maccabees, who
were defenders of the house of God against Antiochus Epiphanes. They were as a
wall of brass round about the temple of the sanctuary. From their days, God
preserved the temple against the profanation of strangers till after the death of the
Lord Jesus Christ, when he forsook it intirely. See Calmet.
COFFMA , ""And I will encamp about my house against the army, that none pass
through or return; and no oppressor shall pass through them any more: for now
have I seen with mine eyes."
"My house ..." This prophecy was necessitated by the fact of a great world
revolution taking place under Alexander the Great. The Medo-Persian power would
vanish; but this prophecy assured God's people that world changes would not
destroy them:
"`My house' does not refer to the temple, but to Israel, his family. Egypt, Assyria,
Chaldea, and Persia had all oppressed them ... and now Alexander the Great; but
Jehovah would encamp about his people and through them fulfil his purpose. o](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-77-320.jpg)
![more would such nations pass through to thwart his purpose; it would be fulfilled in
the Messiah."[22]
An immediate fulfillment of this promise occurred when "Alexander spared
Jerusalem and gave the Jews special favors."[23]
These words should not be understood as applicable to the literal city of Jerusalem
alone. That city would indeed be destroyed again in 70 A.D., following their
rejection of the Messiah; but what was indicated here is that world powers would be
effectively restrained through God's power from preventing the achievement of his
purpose of redemption for mankind. evertheless, the fulfillment in at least a token
sense by Alexander's sparing of Jerusalem was significant.
Jerusalem had received an invitation from Alexander during the siege of Tyre
requesting their surrender, but refused, which should have resulted (in the light of
all indications in Alexander's usual behavior following such refusals) in Jerusalem's
total destruction. It did not happen. Instead, the most remarkable events occurred.
Josephus' record of them is thus summarized by Deane: (Re: Alexander the Great).
"He was on the way to chastise them following the fall of Gaza, and the beautiful
city was already in full view before him as he drew near; but the High Priest Jaddua
awaited him at the watch station of Sapha, clad in his robes of gold and purple, and
followed by a train of citizens in pure white.
"The conqueror bowed himself in reverence to the Holy ame upon the High
Priest's frontlet; and, being asked by Parmenio the reason of his conduct, said that
in a dream at Dium, he had seen the God of Jaddua, who encouraged him to pass
over into Asia, and promised him success.
"Then, entering Jerusalem, he offered sacrifice in the temple, heard the prophecy of
Daniel about himself, and granted certain privileges to Jews throughout his empire.
The privileges said to have been conferred were enjoyed under his successors.
Alexander had a vast influence in bringing the Jews into closer relationship with the
rest of Asia, and so preparing them to fulfil their ultimate destiny as
Christians."[24]SIZE>
BE SO , "Zechariah 9:8. I will encamp about my house — About this temple, and
my church, of which this temple is an emblem, that I may defend it from all its
enemies. Because of the army — The Persian and Grecian army marching to and
fro through Judea. The Hebrew is literally, I will encamp about my house as a
garrison, the word ,מצבה here used, meaning properly a military guard set to keep
watch and ward against any hostile approach. “The purport of this passage is, that,
while these revolutions were taking place in the neighbouring states, God would act
as a guard in favour of his household, or family, against the armies that were
marching forward and backward, so as not to suffer any enemy to come near to
molest them; for which purpose his eyes, he says, were now, that is, at the time he
was speaking of, continually upon the watch.” — Blayney. Many think this alludes
to the Maccabees, who were defenders of the house of God against Antiochus
Epiphanes. They were as a wall of brass round about the sanctuary. From their](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-78-320.jpg)
![days God preserved the temple against the profanation of strangers, till after the
death of Jesus Christ, when he forsook it entirely; choosing the Christian Church
for his temple, and making it his peculiar care to watch over, encamp round about,
and protect it. And no oppressor shall pass through any more — Or rather, any
longer. one of those that now threaten to invade or oppress them shall prosper in
their attempts against them. For now have I seen with mine eyes — I am not
regardless of my people, but look upon their condition with an eye of pity and
compassion.
CO STABLE, "The Lord promised to protect His people and land as with a band
of soldiers since enemies would oppose them. "House" is probably a metonym for
the whole land including its people. o enemy would oppress them ever again
because the Lord had seen the plight of His people and would defend them (cf.
Zechariah 4:10; Exodus 3:7; Psalm 32:8). This promise of no more oppression
anticipates the second advent of Messiah.
"For their preservation at the time of Alexander and for their future deliverance
from every oppressor, Israel is indebted to the providence of God which watched
over them for good." [ ote: Unger, p160.]
This section is a prophetic description of Yahweh"s march from the north, using
Alexander the Great as His instrument, destroying Gentiles nations but preserving
the Jews. Zechariah later predicted the coming Roman Empire ( Zechariah 11:4-14)
and the kingdom of Messiah (chs12-14).
"As history shows, the agent of the Lord"s judgment was Alexander the Great.
After defeating the Persians (333 B.C.), Alexander moved swiftly toward Egypt. On
his march he toppled the cities in the Aramean (Syrian) interior, as well as those on
the Mediterranean coast. Yet, on coming to Jerusalem, he refused to destroy it."
[ ote: Barker, p657.]
Josephus reported that Alexander had a dream and because of it decided to spare
Jerusalem. [ ote: Flavius Josephus, Antiquities of the Jews, 11:8:3-5.]
"The first section of this ... part of the book establishes from the start two important
facts: the Lord"s victory is certain, and he intends to bring back to Himself peoples
long alienated from Him. These truths underlie all that follows and culminate in the
universal worship of the King, the Lord of hosts, in Zechariah 14:16-19." [ ote:
Baldwin, p162.]
"One should not ... anticipate a future scenario in which God will literally march
from Hadrach to Jerusalem, establishing his dominion over all opposition. What is
at hand is a formulaic way of asserting an unquestionably literal establishment of
YHWH"s kingship in the end times, a suzerainty to be achieved in the pattern well
known to Zechariah and his fellow countrymen on the human level." [ ote: Merrill,
pp247-48. Cf. Chisholm, Handbook on . . ., p468.]](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-79-320.jpg)
![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.
JAMISO , "From the coming of the Grecian conqueror, Zechariah makes a sudden
transition, by the prophetical law of suggestion, to the coming of King Messiah, a very
different character.
daughter of Zion — The theocratic people is called to “rejoice” at the coming of her
King (Psa_2:11).
unto thee — He comes not for His own gain or pleasure, as earthly kings come, but
for the sake of His Church: especially for the Jews’ sake, at His second coming (Rom_
11:26).
he is just — righteous: an attribute constantly given to Messiah (Isa_45:21; Isa_
53:11; Jer_23:5, Jer_23:6) in connection with salvation. He does not merely pardon by
conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so
that not merely mercy, but justice, requires the justification of the sinner who by faith
becomes one with Christ. God’s justice is not set aside by the sinner’s salvation, but is
magnified and made honorable by it (Isa_42:1, Isa_42:21). His future reign “in
righteousness,” also, is especially referred to (Isa_32:1).
having salvation — not passively, as some interpret it, “saved,” which the context,
referring to a “king” coming to reign, forbids; also the old versions, the Septuagint,
Syriac, and Vulgate, give Savior. The Hebrew is reflexive in sense, “showing Himself a
Savior; ... having salvation in Himself” for us. Endowed with a salvation which He
bestows as a king. Compare Margin, “saving Himself.” Compare Mat_1:21, in the Greek,
“Himself shall save His people”; that is, not by any other, but by Himself shall He save
[Pearson On the Creed]. His “having salvation” for others manifested that He had in
Himself that righteousness which was indispensable for the justification of the
unrighteous (1Co_1:30; 2Co_5:21; 1Jo_2:1). This contrasts beautifully with the haughty
Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah
shall come to take “just” vengeance on His foes, previous to His reign of peace (Mal_4:1,
Mal_4:2).
lowly — mild, gentle: corresponding to His “riding on an ass” (not a despised animal,
as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as
low persons, Jdg_5:10), that is, coming as “Prince of peace” (Zec_9:10; Isa_9:6); the
“horse,” on the contrary is the emblem of war, and shall therefore be “cut off.” Perhaps
the Hebrew includes both the “lowliness” of His outward state (which applies to His
first coming) and His “meekness” of disposition, as Mat_21:5 quotes it (compare Mat_
11:29), which applies to both His comings. Both adapt Him for loving sympathy with us
men; and at the same time are the ground of His coming manifested exaltation (Joh_
5:27; Phi_2:7-9).
colt — untamed, “whereon yet never man sat” (Luk_19:30). The symbol of a
triumphant conqueror and judge (Jdg_5:10; Jdg_10:4; Jdg_12:14).
foal of an ass — literally, “asses”: in Hebrew idiom, the indefinite plural for singular
(so Gen_8:4, “mountains of Ararat,” for one of the mountains). The dam accompanied](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-89-320.jpg)
![— Ed.
TRAPP, "Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of
Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation;
lowly, and riding upon an ass, and upon a colt the foal of an ass.
Ver. 9. Rejoice greatly, O daughter of Zion] Draw all thy waters with joy out of this
well spring of salvation. Lo, here is the sum of all the good news in the world; and
that which should make the saints everlastingly merry, even to shouting and singing
in the height of Zion, that their king cometh, Jeremiah 31:12. This should swallow
up all discontents, and make them sing, "Hosanna in the highest; Blessed is he that
cometh in the name of the Lord."
Behold, thy King cometh] ot Zerubbabel, or Judas Maccabeus, as some Jews
interpret it; nor yet Alexander the Great (as some others); but a greater than he,
even Messiah the prince, as Christ is styled, Daniel 9:25, who shall cut off the
chariot, &c., as it followeth in the next verse, yea, all the four chariots or
monarchies, as some expound Zechariah 6:1-15 : how much more Tyre, Gaza,
Ekron, Damascus, &c., of which he spake before in this chapter.
Unto thee] i.e. Merely for thy behoof and benefit, and not for his own. Other kings
are much for their own profit, pleasures, pomp, &c.; Christ emptied himself of all
his excellencies that we might be filled with his fulness.
He is just and having salvation] That he may justify thee by his righteousness, and
save thee by his merit and Spirit. The Vulgate rendereth it, Just and a Saviour; so
doth the Chaldee. Salvation properly denotes the negative part of man’s happiness,
freedom from all evils and enemies; but it is usually taken for the positive part also,
viz. fruition of all good; because it is easier to tell from what than unto what we are
saved by Jehovah our righteousness.
Lowly] Or poor, afflicted, abject. See them set together, Zephaniah 3:12, Philippians
4:12. I have learned to want and to be abased. Poverty rendereth a man
contemptible and ridiculous. Pauper ubique iacet, men go over the hedge where it is
lowest; the poor are trampled upon, and despised, as Luke 16:30. This thy son, he
scorned to call him brother, because he was poor. ow Christ became poor to make
us rich, 2 Corinthians 8:9; a worm and no man ( nullificamen populi, as Tertullian
phraseth it), that we might be advanced to glory and honour and immortality,
Romans 2:7. either was he more low and mean in his estate than lowly and meek
in mind; as far from pride and stateliness as his state was from pomp and
magnificence.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-94-320.jpg)
![Riding upon an ass] A poor silly beast, used by the meaner sort of people.
Yea, upon a colt the foal of an ass] Heb. Asses, because the colt whereon Christ rode
ran after two asses coupled together in one yoke, whereof one was his dam, Matthew
21:5. {See Trapp on "Matthew 21:1-46; Matthew 5:1-48"} These asses used to the
yoke Hesiod calleth ,פבכבינשסןץע wretched, or enduring great toil and labour. That
Christ should ride upon the foal of such a hard labouring ass, a young wild colt, not
yet ready tamed and trained to the saddle, as it shows his humility, so also his power
over the creature ( Clarescente gloria inter humilem simplicitatem), and his
peaceableness too, as Kimchi thinks from that in the next verse, that the Israelites
under Christ’s government should have no need of horses and chariots. All this
description of Christ’s person and kingdom we know was punctually fulfilled in our
Saviour, according to Matthew 21:4-11, Mark 11:7-10, Luke 19:35-38, John 12:12-
16, four sufficient witnesses. The old Rabbis, and with them R. Solomon (though a
sworn enemy to Christians), take the text of the promised Messiah’s solemn
entrance into Jerusalem: of Jesus, the crucified son of Mary, they will not yield,
because they stumble at his poverty and expect pomp. But if they had consulted
their own prophets, they would have found that Messiah was foretold as despicable,
Isaiah 53:2; poor, as here; crucified, Daniel 9:26, umbers 22:9; among malefactors,
Isaiah 53:9; nailed, Psalms 22:16; pierced, Zechariah 12:10; mocked, Psalms 69:7.
And that their very rejection of him for his meanness and meekness proveth him to
be Christ, Psalms 118:22, Acts 4:11. It is reported of Agesilaus, that, coming to help
the King of Egypt in his distress, he was despised by the Egyptians because of the
plainness of his person and the homeliness of his attire, for they thought that they
should see the King of Sparta such a one as the King of Persia was bravely clothed
and pompously attended. Likewise the Jews expect a Christ like to one of the mighty
monarchs of the earth; and they are strongly possessed with the fond conceit of an
earthly kingdom. Hence, when they saw Mahomet arising in such power, they were
straight ready to cry him up for their Messiah. "The rich hath many friends," saith
Solomon but "the poor is hated," or slighted, "even of his own neighbour,"
Proverbs 14:20. Christ came to his own; but his own received him not. When it was
sometime disputed among the Romans in the council, using to deify great men,
whether Christ, having done many wonderful works, should be received into the
number of the gods? the historian saith, that they would not therefore receive him,
because he preached poverty and made choice of poor men to follow him, whom the
world careth not for.
COKE, "Zechariah 9:9. He is just, and having salvation— The righteous one, and
the Saviour. After having foretold the victories of the Maccabees, the prophet in a
sudden transport breaks forth into a joyful representation of the coming of the
Messiah. Behold, thy King cometh, &c. namely, that Messiah so often described in
the prophets as the king of Israel, and called elsewhere by the name of David their
king. He is the righteous one and the Saviour; the Lord our Righteousness; who
shall execute justice and judgment in the earth, and perfect the salvation of his
faithful people: unlike the proud and ruinous conquerors of the earth, he shall not](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-95-320.jpg)
![honourable thing in the east. Accordingly, horses are used in no other motions there
than that of walking in state, and running in full career. For this reason, Dr. Pocock
tells us that the chous of the janizaries at Cairo always goes on an ass for greater
speed, those creatures pacing along very fast: whereas it is contrary to the Turkish
dignity to go on a horse faster than a foot-pace in the streets. Riding on horseback is
in the Levant accounted an honourable thing; and they ride them accordingly in a
very stately manner. And indeed, this has so struck some of our western travellers,
Dr. Russell in particular, that they have frankly confessed, that a great man of the
east, riding on horseback, and attended by his servants, has appeared much more
stately and dignified to them, than one of ours does in his coach, loaded with
footmen: in truth, the people of these countries must be allowed to be exquisite
connoisseurs as to every attitude and every circumstance which serves to ennoble
the appearance of a person, and render it stately and majestic. The prophet
Zechariah seems accordingly to have supposed this sort of sensibility, when he
describes the coming of the Messiah to Zion, as meek and lowly, because he was to
make his entry on an ass: for, this attaching of stateliness and dignity to the riding
on a horse obtained in Judaea before the time of Zechariah, though it had been
always so in that country; the greatest personages, and on the most solemn occasions
too, riding there in more ancient times on asses and mules. It seems to have begun in
the reign of Solomon, in whose days we are told many horses were brought out of
Egypt; and who evidently touches upon the pomp supposed to be in the riding upon
horses, Ecclesiastes 10:7. We have already taken notice of this passage on 2 Kings
4:24. But Dr. Russell's account of persons of condition riding on horseback, with a
number of servants walking before them, is a much more perfect illustration of a
passage which speaks of those that ride, as riding on horses. I have seen servants
riding in state, was the declaration of the wise man,—while persons of great birth, in
countries where dignity is kept up with the nicest care, he had seen walking like
servants before those that rode. See the Observations, p. 284.
COFFMA , ""Rejoice greatly, O daughter of Zion, shout, O daughter of
Jerusalem: behold thy king cometh unto thee; he is just and having salvation; lowly
and riding upon an ass, even upon a colt the foal of an ass. And I will cut off the
chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be
cut off; and he shall speak peace unto the nations: and his dominion shall be from
sea to sea, and from the River to the ends of the earth."
This magnificent prophecy of the triumphal entry of Christ into Jerusalem and the
establishment of his universal dominion is one of the greatest in the Old Testament.
ew Testament references to it are in Matthew 21:1-5; Mark 11:1-10; Luke 19:29-
38 and John 12:12-19. Since it is impossible for the critics to date this "after the
event," they attempt to explain it as a reference to something other than the entry of
Christ.
"The author, apparently, as soon as Alexander appeared on his horizon, saw in the
young Greek, not only the conqueror of Asia, but the forerunner of a ruler who
would restore the kingdom of David and make it the admiration of the world!"[25]
How preposterous is the notion that Alexander the Great could have suggested Jesus](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-97-320.jpg)
![Christ! Christ was humble; Alexander the Great considered himself a god; Christ
was just; Alexander the Great filled the world with atrocious deeds; Christ brought
salvation; Alexander brought death and destruction. An impassable gulf separates
this holy vision of the Saviour from Alexander; and such a comment as that just
quoted ranks with that of the critic who affirmed that the prophecy of the birth of
Christ in Bethlehem was actually the prophecy of the birth of David, centuries
earlier![26] o limits mark the extent of distortions contrived to deny the Word of
God.
Reference is made to the extensive comment in our ew Testament series in the four
gospels with reference to this prophecy of Zechariah.
"I will cut off the chariot ... the horse ... the battle bow ..." This refers to the
rejection on the part of Christ's followers, of all instruments of physical warfare in
their winning of converts to the Christian faith. It definitely does not refer to any
period of bringing together both Ephraim and Judah in any recreated secular state
of Israel. "In the Messianic age, weapons of war will be banished";[27] not from the
world but from the Church of Jesus Christ.
"Daughter of Zion ... daughter of Jerusalem ..." The use of this language is
significant. "'Daughter' connotes severed relationships in the Old Testament, as in
Isaiah 1:8; Jeremiah 4:31; and in Lamentations 2:1. This passage is an
exception."[28] We cannot accept the proposition that this passage is an exception.
Rather, it is used here to indicate that not the old Jerusalem, but the future Israel of
God "in Christ" will receive the lowly Saviour riding upon an ass. The old, secular,
physical Jerusalem never received him.
"Having salvation ..." Some have attempted to interpret the meaning here as an
affirmation that the one entering was "saved"; but Jamieson affirmed that the
Hebrew text actually means: "Showing himself a Saviour, having in himself
salvation for us."[29]
This passage must not be limited to any geographical limits. The dominion of
Messiah is affirmed in this passage as being worldwide, universal, and "to the
uttermost parts of the earth."
BE SO , "Zechariah 9:9. Rejoice greatly, O daughter of Zion — To give still
greater encouragement to God’s people, the prophet, after uttering the foregoing
promises, was carried on by the Divine Spirit, which influenced him, to announce a
still more remarkable instance of God’s special kindness to them, namely, the
coming of their Messiah, or king, with reference to which this passage is cited in two
places of the ew Testament, Matthew 21:5; John 12:15; so that we can have no
doubt of the application. But, from comparing these three texts, we may perceive
that the evangelical writers were not over-scrupulous of adhering to the exact words
of their original, whether they cited from the Hebrew or from the Greek; but were
satisfied with giving the true sense of the passage, and taking more or less of it, as
circumstances seemed to require. Behold, thy king cometh unto thee — He that is so](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-98-320.jpg)
![often described in the prophets as the king of Israel; that was known by that name
among the Jews in our Saviour’s time, and is repeatedly called by the name of David
their king: see the margin. To him the kingdom did properly belong, and to him the
gathering of the people was to be, Genesis 49:10. He is just, and having salvation —
Or, He is righteous, and the Saviour, as the ancient versions have it. He is that
righteous branch, and the Lord our righteousness, as he is described by Jeremiah
23:5; who was to execute justice and judgment in the earth; and the righteousness
and salvation, that is, the Righteous One and Saviour, promised Isaiah 62:1. Unlike
the proud and destructive conquerors of the earth, he shall not enter with a mighty
cavalcade of horse, but shall come lowly, and riding upon an ass, and upon a colt the
foal of an ass. Although it is certain that the ancient Jews understood this prophecy
of the Messiah, yet that this divine person, this king of Israel, should come unto
them riding upon an ass, which, notwithstanding that in former ages patriarchs and
judges thought it no disgrace to ride upon them, yet was then looked upon as below
the dignity of any person of eminence, must, at the uttering of this prophecy, have
appeared a very mysterious and improbable circumstance. But we who know that
the only time when the Lord Jesus entered publicly into Jerusalem, he thought
proper, as an example of humility and meekness, and of indifference to worldly
pomp, to ride upon a young ass, or colt; and that, at the same time, the whole
multitude were seized with such a sudden and extraordinary impulse of joy, that
they spread their garments in the way, and cut down branches of trees and strowed
them in the way, shouting unanimously, HOSA AH, BLESSED IS THE KI G
WHO COMETH I THE AME OF THE LORD — we, that know this
remarkable circumstance, cannot but be greatly struck with this prophecy, as an
admirable instance of the divine prescience, and a strong proof of the truth of
Christianity.
CO STABLE, "The Israelites should rejoice greatly because their King was coming
to them (cf. Zephaniah 3:15). The first part of this verse contains three figures of
speech. Zechariah personified Zion and Jerusalem as rejoicing and shouting, he
named the city in place of its inhabitants (metonymy), and he used the city to
represent the whole nation (synecdoche). Israel"s King would be a just ruler who
would bring salvation with Him.
"He is victorious, not in himself or anything that he personally commands, but by
the grace, and in the might, of the God of Israel.... His triumph, therefore, is the
triumph of the faith of the Servant of Yahweh." [ ote: H. G. Mitchell, "Haggai and
Zechariah ," in A Critical and Exegetical Commentary on Haggai ,, Zechariah ,
Malachi and Jonah , p273.]
"The world"s peace depends upon a Savior and His salvation." [ ote: Feinberg,
God Remembers, p165.]
The king would, therefore, be humble, not proud and boastful. Zechariah pictured
this humble king riding on a gentle donkey colt (cf. Genesis 49:11; Matthew 21:1-9;
Mark 11:1-10; Luke 19:28-38; John 12:12-15). A donkey"s colt was a purebred
donkey, one born of a female donkey rather than of a mule.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-99-320.jpg)
!["It thus qualified to be a royal mount." [ ote: Baldwin, p166.]
In the ancient ear East rulers commonly rode donkeys if they came in peace (
Judges 5:10; Judges 10:4; Judges 12:14; 2 Samuel 16:2; 1 Kings 1:33), but they rode
horses into war. This verse gives one reason the Israelites should rejoice: the coming
of the King. Alexander the Great"s coming inspired fear, but Messiah"s coming
would inspire joy.
Verse 9-10
The advent of Zion"s King9:9-10
"This text is one of the most messianically significant passages of all the Bible, in
both the Jewish and Christian traditions. Judaism sees in it a basis for a royal
messianic expectation, whereas the T and Christianity see a prophecy of the
triumphal entry of Jesus Christ into Jerusalem on the Sunday before His crucifixion
( Matthew 25:5; John 12:15). Thus, though the fulfillment may be in dispute, there
is unanimous conviction that a descendant of David is depicted here, one who,
though humble, rides as a victor into his capital city Jerusalem. The way will have
been prepared by the imposition of universal peace, following which the king will
exercise dominion over the whole world." [ ote: Merrill, pp249-50. For further
explanation of the Jewish view, see Joseph Klausner, The Messianic Idea in Israel,
pp203-40.]
"We have pictured for us: (1) the Agent of peace, (2) the method of peace, and (3)
the kingdom of peace." [ ote: Feinberg, God Remembers, p163.]
ELLICOTT, "(9) Having salvation.—Better, saved. (Comp. the whole tenor of
Psalms 2 and Ephesians 1:19-23; also Acts 2:23-24; Philippians 2:8; Hebrews 5:9.)
Lowly.—Better, afflicted. (Comp. Isaiah 53:4.)
Of an ass.—Literally, of she asses. (For this use of plural comp. Genesis 37:31;
Judges 14:5.) Riding on an ass did not in later, as in earlier times (Judges 5:9, &c.),
denote high rank, neither can it be proved that it is here intended to symbolise
either peace or humility. But it does indicate an absence of pomp and worldly
display. This prophecy was literally fulfilled by our Lord’s entry into Jerusalem on
Palm Sunday (Matthew 12:15-20). We have no hesitation in saying that He
deliberately, in view of this prophecy, performed that act, not merely in order to
fulfil the prophecy, but rather as a symbolical act, by which He intended to correct
the false notions concerning the mission of the Messiah entertained by His friends,
as well as by His enemies. But our Lord’s consciousness that He was fulfilling
prophecy, or even His deliberate intention of doing so, does not detract from the
value of the act as a fulfilment of the prophecy. For, though it is true that any Jew
might have fulfilled that part of the prophecy which consists in riding into the city
on an ass, who would have done so amid the acclamations of the multitude, and so
have been acknowledged as the expected king, except One, who, by the whole of His](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-100-320.jpg)
![imply the Exile as already a fact. On the whole, too, the language is of a late rather
than of an early date. othing in the passage betrays the exact point of its origin
after the Exile.
The epithets applied to the Messiah are of very great interest. He does not bring
victory or salvation, but is the passive recipient of it. This determines the meaning of
the preceding adjective, "righteous," which has not the moral sense of "justice," but
rather that of "vindication," in which "righteousness" and "righteous" are so
frequently used in Isaiah 40:1-31; Isaiah 41:1-29; Isaiah 42:1-25; Isaiah 43:1-28;
Isaiah 44:1-28; Isaiah 45:1-25; Isaiah 46:1-13; Isaiah 47:1-15; Isaiah 48:1-22; Isaiah
49:1-26; Isaiah 50:1-11; Isaiah 51:1-23; Isaiah 52:1-15; Isaiah 53:1-12; Isaiah 54:1-
17; Isaiah 55:1-13. He is "lowly," like the Servant of Jehovah; and comes riding not
the horse, an animal for war, because the next verse says that horses and chariots
are to be removed from Israel, but the ass, the animal not of lowliness, as some have
interpreted, but of peace. To this day in the East asses are used, as they are
represented in the Song of Deborah, by great officials, but only when these are upon
civil, and not upon military, duty.
It is possible that this oracles closes with Zechariah 9:10, and that we should take
Zechariah 9:11-12, on the deliverance from exile, with the next.
"Rejoice mightily, daughter of Zion! shout aloud, daughter of Jerusalem! Lo, thy
King cometh to thee, vindicated and victorious, meek and riding on an ass, and on a
colt the she-ass’ foal. And I will cut off the chariot from Ephraim and the horse
from Jerusalem, and the war-bow shall be cut off, and He shall speak peace to the
nations, and His rule shall be from sea to sea and from the river even to the ends of
the earth. Thou, too, - by thy covenant-blood, I have set free thy prisoners from the
Return to the fortress, ye prisoners of hope; even today do I proclaim: Double will I
return to thee." [Isaiah 61:7]
PETT, "Verse 9-10
The Coming of God’s King Who Will Deliver His People (Zechariah 9:9-10).
This establishment of the security of God’s people will be brought about by the
coming of its King. He will not come as a warrior, but as a just and lowly Saviour,
bringing salvation to God’s own (Zion). So the proud will have been brought low
(Zechariah 9:2-6) while the lowly will triumph.
Zechariah 9:9
“Rejoice greatly, Oh daughter of Zion, shout, Oh daughter of Jerusalem, behold
your king is coming to you. He is just and having salvation, lowly and riding on an
ass, even on a colt, the foal of an ass.”
God’s coming protection is now connected with His coming king. His coming should
cause great rejoicing. Yet He does not come as a mighty world conqueror, for He is
lowly. But He brings what is better. He brings justice and He brings deliverance. He
is the lowly and just Deliverer. His lowliness is in stark contrast with the pride of](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-102-320.jpg)
![[The whole universe is under his dominion, seeing that he is “King of kings, and
Lord of lords.” But he is in a more eminent manner King of Zion, because all the
members of Zion are his subjects willingly and by an unfeigned surrender of
themselves to him. They gladly receive his laws; and he constantly affords them his
protection. As the Church in the wilderness was under a visible theocracy, so is the
Church in all ages, and every individual in the Church, really, though invisibly,
under the care and government of Jesus [ ote: Ephesians 1:22.].]
In his character he is the best of princes—
He is just—
[His justice appears in every law which he has enacted, and his righteousness in
every part of his administration. There are indeed many things in his government,
which we are not at present able to account for; but the day of judgment will clear
up all the present obscurities, and manifest, that every the minutest occurrence was
ordered by him with unerring wisdom, goodness, and truth. It will then be seen that
“righteousness was at all times the girdle of his loins, and faithfulness the girdle of
his reins [ ote: Isaiah 11:5.].”]
He is powerful—
[Earthly kings may be just, yet not be able to screen their subjects from the injustice
of others. But Jesus “has salvation” in his hand for all those who call upon him.
Does sin oppress us? he can deliver us both from its guilt and power. Does Satan
assault and buffet us? “His grace shall he sufficient” for the weakest of his people.
Does “the fear of death keep us in bondage?” He can make us triumphant both in
the prospect of it now, and in a happy resurrection at the last day.]
He is lowly—
[Great power and dignity are too often the means of engendering pride in our
hearts. The kings of the earth would think it a degradation to converse familiarly
with their meanest subjects; but our Almighty Monarch possesses a lowliness of
mind, which makes him accessible to every subject in his dominions. There is not
any moment when we may not enter into his presence, nor any complaint which we
may not pour into his bosom. His ear is ever open to hear, and his hand ever
stretched out to relieve, his needy suppliants. The same lowliness which induced
him, at his triumphant entry into Jerusalem, to ride upon a young ass, with no other
furniture than the clothes of his poor disciples, when he might as easily have
commanded all the pomp and splendour of an earthly monarch, still actuates him in
his exalted state. There is no office to which he will not condescend for the benefit of
those who wait upon him.]
From this description of Jesus we may well be prepared to hear,
II. The exhortation to rejoice in his advent—](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-104-320.jpg)
![The advent of such a prince is a proper ground of joy for all people—
[When first he came in the flesh, the event was announced by angels as glad-tidings
of great joy to all people. And all the multitudes who surrounded him at the time
referred to in the text, were penetrated with the liveliest joy. And is there not now as
much cause for joy as on either of those occasions? Are not the great ends of his
advent better understood now than at his incarnation? and the nature of his
kingdom more clearly seen than at the time of his triumphant entry into Jerusalem?
Surely then our joy should far surpass all that could be experienced at those
seasons. How should poor captives now rejoice to hear that there is one proclaiming
liberty to the captives and the opening of the prison to them that are bound! If an
earthly king were coming not only to redress all the grievances of his people, but to
relieve all their wants, and enrich them with all that their hearts could desire, would
not all exult and leap for joy? Would not every one be impatient to see him, and to
receive his benefits? Why then should not all rejoice in the advent of Him, who is
come to bind up the broken-hearted, and to give them beauty for ashes, the oil of joy
for mourning, and the garment of praise for the spirit of heaviness?]
But the “daughters of Zion” in particular should rejoice in this event—
[The daughters of Zion are the true members of the church, who have been begotten
by the Word and Spirit of God. These are addressed by the prophet, and are bidden
to exult and “shout” for joy. Well does the prophet select them as the persons to
whom he should direct his exhortation. “Let them give thanks whom the Lord hath
redeemed.” They know the glorious character of their prince. They have found both
his laws and government to be “holy and just and good.” They have experienced his
power to save, “to save to the uttermost those that call upon him.” They have
continual proofs of his lowliness, being admitted daily to the most intimate
fellowship with him. Should not they then rejoice? “Surely the very stones would
cry out against them it they held their peace.” “Behold” then, believers, your King,
even he whom you have chosen to reign over you, is come. He now waits for you.
“Arise, lo! he calleth you.” Go, enter into his presence-chamber, and receive the
blessings which he is come to bestow.]
Application—
[Are there any who feel no disposition to rejoice in this event? Alas! too many, like
Herod and the Pharisees, cannot join in the general chorus. Let them not, however,
imagine themselves related to the church of God: they are daughters of the world,
but not daughters of Zion; nor need they have any other evidence of their alienation
from God, than their want of joy in the Lord. How base is their ingratitude! that the
Lord of glory should come down from heaven for them, and they have no hearts to
welcome his arrival: that they should be gratified with the company of an earthly
friend, and have no delight in communion with Jesus. Surely if they were to have all
the curses of God’s law inflicted on them, who served not the Lord with joyfulness
and gladness of heart on account of the temporal benefits bestowed upon them](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-105-320.jpg)
![[ ote: Deuteronomy 28:45; Deuteronomy 28:47.], they must have a far heavier
condemnation, who so despise the condescension and love of our incarnate God.
Mark then the alternative to which ye are reduced; ye must begin now that joy in
the Lord which ye shall possess for ever, or, by continuing insensible of his mercy,
continue destitute of any interest in it to all eternity. Choose ye now whether ye will
have life or death: remember, however necessary it may be at other times to weep
for your sins, it is to joy that we now invite you; not to carnal joy, but to that which
is spiritual and heavenly. We unite with the Apostle in saying, “Rejoice in the Lord
alway, and again, I say, Rejoice.” Methinks such an exhortation should not be
slighted, especially when your present joy is to be a certain prelude to eternal
happiness: but if ye will still despise the mercies of your God, behold this King
cometh shortly to judge the world; behold he cometh riding upon the heavens with
myriads of the heavenly host: know too that he is just and powerful; but his justice
will condemn, and his power punish you. Go to him then in this day of salvation,
welcome him in this the accepted time; so shall you, at his second coming, behold his
face with joy, and join the choir of heaven in everlasting hallelujahs.]
WHEDO , "Verse 9-10
The appearance of the Messianic king, 9, 10.
The overthrow of the nations (Zechariah 9:1-7) will prepare the way for the coming
of the Messianic king, who will establish his throne in Zion and rule in righteousness
and peace over the redeemed remnant. The king has no part in the overthrow of the
hostile powers (Isaiah 9:1-7); this Jehovah himself will accomplish; only after the
nations are overthrown will the king make his appearance.
In Zechariah 9:9 Zion is called upon to welcome the king.
Rejoice greatly… shout — The repetition is for the sake of emphasis; there is every
reason for the greatest enthusiasm.
Daughter of Zion… Jerusalem — The expressions are synonymous, and refer to the
inhabitants of Jerusalem (see on Zechariah 2:7).
Thy King — The Messianic king mentioned so frequently in the prophetic writings
(compare Isaiah 9:1-7; Micah 5:1 ff., etc.; see at the close of the comments on Micah
5:15).
Unto thee — To set upon his throne there. 9b describes the king’s character and
coming.
Just — Or, righteous; both in his own personal life and in his administration
(compare Isaiah 9:7; Isaiah 11:3-4).
Having salvation — Margin R.V., “saved.” It is difficult to reproduce the exact
sense of the Hebrew by one single word. The thought is that the king will enjoy at all
times the divine help and favor, so that all he undertakes will prosper.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-106-320.jpg)
![garden and a fruitful field, those regions may change climate and again be a blooming
garden and a fruitful field. Professor Heer, of Zurich, says the remains of flowers have
been found in the Arctic, showing it was like Mexico for climate; and it is found that the
Arctic was the mother region from which all the flowers descended. Professor Wallace
says the remains of all styles of animal life are found in the Arctic, including those
animals that can live only in warm climates. Now, that Arctic region which has been
demonstrated by flora, and fauna, and geological argument to have been as full of
vegetation and life as our Florida, may be turned back to its original bloom and glory, or
it will be shut up as a museum of crystals for curiosity seekers to visit. But Arctic and
Antarctic in some shape will belong to the Redeemer’s realm.
10 I will take away the chariots from Ephraim
and the warhorses from Jerusalem,
and the battle bow will be broken.
He will proclaim peace to the nations.
His rule will extend from sea to sea
and from the River[b] to the ends of the earth.
BAR ES, "And I will cut off the chariot - The horse is the symbol of worldly
power, as the ass is of meekness. “Some,” says the Psalmist, “put their trust in chariots,
and some in horses; but we will remember the name of the Lord our God” Psa_20:7. “A
horse is but a vain thing to save a man” Psa_33:17. “He delighteth not in the strength of
a horse” Psa_147:10). In scarcely any place in Holy Scripture is the horse spoken of in
relation to man, except as the instrument of war. It represents human might, which is
either to be consecrated to the Lord, or destroyed by Him (see Mic_5:10). As the “stone,
cut out without hands” Dan_2:34, broke in pieces and absorbed into itself all the
kingdoms of the world, so here He, whose Kingdom should not be of this world, should
supersede human might. His kingdom was to begin by doing away, among His followers,
all, whereby human kingdoms are established. He first cuts off the chariot and the horse,
not from His enemies, but from His own people; His people, not as a civil polity, but as
the people of God. For the prophet speaks of them as Ephraim and Judah, but Ephraim
had no longer a distinct existence.
And He shall speak peace unto the pagan - As the Apostle says, “He came and
preached peace to you which were afar off, and to them that were nigh” Eph_2:17. He](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-120-320.jpg)
![then adds —
TRAPP, "Zechariah 9:10 And I will cut off the chariot from Ephraim, and the horse
from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto
the heathen: and his dominion [shall be] from sea [even] to sea, and from the river
[even] to the ends of the earth.
Ver. 10. And I will cut off the chariot, &c.] This is the same in effect with that of
Isaiah 9:7 "Of the increase of Christ’s government and peace there shall be no
end"; and Isaiah 2:4 "They shall beat their swords into plowshares, and their spears
into pruninghooks: nation shall not lift up sword against nation, neither shall they
learn war any more." Christ was born in the reign of Augustus Caesar, then when
having vanquished Lepidus, Antony, and the rest of his enemies both at home and
abroad, he set open the gates of Janus in token of a universal peace, and reigned as
lord and monarch of the Roman world Polydor Virgil out of Orosius tells us that the
self-same day wherein Christ was born Augustus Caesar made proclamation that no
man should thenceforth give him the title of Lord, manifesto praesagio maioris
dominatus qui tum in terris ortus est, saith he, not without a manifest presage of a
greater lord than himself then born into the world; greater, 1. Both for the
peaceableness of his government, as here; no use of weapons or warlike engines.
"The weapons of our warfare are not carnal, but spiritual," 2 Corinthians 10:4.
Christ shall bring both to Jews and Gentiles the gospel of peace and the peace of the
gospel:
He shall speak peace unto the heathen] Peace of country and peace of conscience
too: and, 2. For the extent of his government it should be as large as the world, a
Catholic kingdom.
His dominion shall be from sea to sea] From the Red Sea to the Mediterranean Sea,
or the Sea of Palestine; for these two seas were the bounds of the land of Canaan,
umbers 34:6; umbers 34:12, for the Jews scarcely knew any other sea but these
two. And the prophet here alludeth to the times of Solomon’s reign, as appears by
Psalms 72:8 "He shall have dominion also from sea to sea, and from the river unto
the ends of the earth"; that is, from Euphrates to the utmost bounds of the Holy
Land, which by a common custom of speech are put for the utmost quarters of the
world.
BE SO , "Zechariah 9:10. And I will cut off the chariot from Ephraim — This
plainly shows that the character given of the Messiah, that he should ride on an ass,
was in opposition to the pride of their warlike kings, to set an example of humility,
and to show that his kingdom was not of this world. To the same purpose speaks the
Prophet Hosea 1:7; and Micah 5:10-11 : passages which mutually support and cast
light on each other, and show undeniably what the prophet had in view when he
foretold that the Messiah should ride on an ass. This verse is also intended to signify](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-126-320.jpg)
![that the kingdom of the Messiah should be a kingdom of peace, by which
characteristic it is frequently described in the prophetic writings. ot that wars
were immediately to cease on the earth at his coming, but because his doctrine,
example, and grace, naturally tend to produce and promote universal peace and
harmony; to diffuse among men a spirit of benevolence and humility, of meekness
and forbearance; of doing to others, in every case, as we would they should do unto
us in the like case. So that, if Christ’s religion were truly and universally received
and practised, certain it is there would be a universal peace among men, and we
should no longer see or hear of wars and slaughters. And undoubtedly, before the
consummation of all things, his religion will diffuse peace over all the earth. Another
thing intended in this prediction is, that Christ’s kingdom should not be set up, nor
advanced, by external force and violence, by carnal weapons, or an arm of flesh; but
by the power of truth and grace. For it follows, He shall speak peace unto the
heathen, or, unto the nations, as the Hebrew is, namely, to the Gentile nations that
were afar off, as well as to the Jews that were nigh; his gospel being the gospel of
peace, proclaiming and ensuring peace to all the truly penitent that believe in him
with their heart unto righteousness; even peace with God, peace of conscience,
tranquillity of mind, and a disposition, as far as possible, to live peaceably with all
men. And his dominion shall be from sea even to sea, and from the river, &c. — As
was foretold by David, Psalms 72:8, from whence these words are taken: see the
note there. The sense is, his kingdom shall extend itself to all parts of the world, in
defiance of the opposition made to it. The preachers of his gospel shall carry it from
one country to another; from one island and continent to another; till the remotest
parts of the earth are enlightened, and reduced by it to the obedience of the faith,
and the practice of love and holiness.
CO STABLE, ""The entire age of the church fits between Zechariah 9:9-10, just as
it does between Isaiah 9:6-7 and after the comma in Isaiah 61:2." [ ote: Wiersbe,
p467.]
This verse gives a second reason for rejoicing: the establishment of the King"s
kingdom. The Gospel writers believed Jesus was the coming King, but they said He
fulfilled only Zechariah 9:9, not Zechariah 9:10, during His past earthly ministry (
Matthew 21:5; John 12:15; cf. Revelation 19:11-16). The Lord would end war in
Israel and would establish peace in the world with His sovereign proclamation (cf.
Isaiah 2:4; Isaiah 9:5-7; Isaiah 11:1-10; Micah 5:10-15). ote the worldwide extent
of Messiah"s kingdom predicted here.
"The chariot, the war-horse, and the battle bow represent the whole arsenal used in
ancient warfare; so the passage implies the destruction of this whole arsenal."
[ ote: Barker, p663.]
Yahweh would rule through this King over Israel, and His dominion would be
worldwide, from the Euphrates River in the East to the ends of the earth (a merism;
cf. Psalm 72:8-11; Isaiah 66:18). In both of these verses, Messiah contrasts with
Alexander the Great, the king who initially fulfilled Zechariah 9:1-8.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-127-320.jpg)
!["One clue to the anticipation of a twofold event-a Palm Sunday as well as
eschatological procession-lies in the clear difference in tone or emphasis between
Zechariah 9:9 and Zechariah 9:10. In Zechariah 9:9 the coming one, designated
king to be sure, nevertheless is described as "humble" or "lowly," a most
inappropriate way to speak of one whose triumph is complete in every respect. Only
in Zechariah 9:10 is that triumph translated into universal dominion. The lowly one
of Zechariah 9:9, though victorious in some sense, does not achieve the fruits of that
victory until Zechariah 9:10.
"Admittedly, exegesis of the passage apart from T considerations would never
uncover the distinction just suggested between the verses." [ ote: Merrill, p250.]
This ambiguity resulted in some pre-Christian sects of Judaism, including the
Qumran community, expecting two Messiahs. [ ote: See Klausner, p394.]
PETT, "Zechariah 9:10
“And I will cut off the chariot from Ephraim and the horse from Jerusalem, and the
battle bow will be cut off. And he will speak peace to the nations, and his dominion
will be from sea to sea and from the River to the ends of the earth.”
The remarkable nature of the prophecy continues. This coming king will not
operate through chariots, war horses and battle bows. These will not be required
and will be disposed of. His weapons will be words of peace for the nations, and His
lordship will be worldwide in its effect. His dominion will be from sea to sea, and
reaching even to the ends of the earth.
‘Ephraim’. As a large tribe Ephraim was often utilised as a synonym of Israel. ‘The
River’ is the river Euphrates. ( ote here that it is Ephraim and Jerusalem who now
represent the whole people of God. To Zechariah the terms Israel, Ephraim, Joseph
and Judah can all refer to God’s whole people.)
‘From sea to sea, and from the River to the ends of the earth.’ The description is
intended to be all-inclusive.
So the coming king will come in lowliness and poverty, He will be just and righteous
and will bring deliverance to mankind, He will avoid all signs of war, He will come
speaking words of peace and He will exercise worldwide control. This is in
interesting conflict with what follows, demonstrating that the latter is not the work
of the Messianic prince.
PULPIT, "I will cut off the chariot. All the apparatus of war will be removed,
Messiah's rule being not established by physical force, or maintained by military
defences. The Jews seem to have used war chariots from the time of Solomon, who,
we are told, had fourteen hundred of them (1 Kings 10:26). Ephraim … Jerusalem.
The former term denotes the kingdom of the ten tribes; the latter, that of Judah; the
two together comprising the whole Israelite nation. From the use of these terms here
it cannot be concluded that the author wrote at a time when the two kingdoms](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-128-320.jpg)
![he expresses here in the past tense what he would do in future.
I will send forth thy captives from the pit in which there is no water. He means a
deep gulf, where thirst itself would destroy miserable men without being drawn
forth by a power from above. In short, he means, first, that the Jews were sunk in
the deep; and secondly, that thirst would consume them, so that death was nigh at
hand, except they were miraculously delivered by God: but he reminds them, that
no impediment would prevent God from raising them to light from the deepest
darkness. We then see that this was added, that the Jews might learn to struggle
against all things that might strengthen unbelief, and feel assured that they would
be preserved safe, for it is God’s peculiar work to raise the dead. This is the
meaning. He now adds —
As to thee also, on account of the blood of thy covenant
Have I sent forth thy prisoners
From a pit without water in it.
It was thought by Drusius and ewcome that the deliverance of the people from
Babylon is here referred to, which is the most probable opinion, as the next verse
seems to have been addressed to them. But Marckius and Henderson agree with
Calvin, that the past tense is used for the future. — Ed.
TRAPP, "Zechariah 9:11 As for thee also, by the blood of thy covenant I have sent
forth thy prisoners out of the pit wherein [is] no water.
Ver. 11. As for thee also] O daughter of Sion, O my Church; not, O Christ, the King
of the Church, as the Greek and Latin Fathers, and after them the Popish
commentators, will needs have it, the better to establish their chimera (a) of Limbus
Patrum, Christ here, by an aposiopesis (an ordinary figure), or keeping back
something unspoken through earnestness of affection, bespeaks his people in this
sort; Etiam tu, As for thee also, I will surely impart unto thee the benefits of that of
my kingdom, as I have already begun to do in delivering you out of that waterless
pit, that dirty dungeon of the Babylonish thraldom.
By the blood of thy covenant] By the blood of Christ figured, by the blood that was
sprinkled upon the people, Exodus 24:8, Psalms 74:20, Hebrews 13:20; and by
virtue of the government confirmed thereby.
I have sent forth thy prisoners] I have enlarged thy captives.
Out of the pit wherein is no water] But mud only, as in Joseph’s pit and Jeremiah’s
dungeon, Genesis 37:24, Jeremiah 38:6. The saints have temporal deliverances also
by virtue of the covenant; and if any of Christ’s subjects fall into desperate](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-135-320.jpg)
![this verse. It is a prophecy of the forgiveness of sins under the ew Covenant.
"I have set free thy prisoners ..." The freeing of prisoners was an oft-repeated Old
Testament promise with reference to the times of the Messiah. In the first sermon
Jesus ever preached (Luke 4:18), he mentioned freeing the captives.
"From the pit wherein is no water ..." This is a metaphor of sin; and it is from that
"pit" that Jesus came to deliver mankind. For ages, men have discerned this true
meaning of the passage. Adam Clarke called the captives here, "those who were
under the arrest of God's judgments, the human race fast bound in sin and
misery."[30] This is undoubtedly accurate. The aptness of this reference to sin is
seen in the fact that, "Delivery from a pit in which there was no drinking water was
life from death."[31]
BE SO , "Zechariah 9:11. As for thee also — O Jerusalem, or church of God; for
the prophet, speaking in the name of God, must be supposed to direct his discourse
to her, the pronoun and the affixes, in the Hebrew, being in the feminine gender; by
the blood of thy covenant — By the blood of the Messiah, in which thy covenant is
confirmed: for though it is God’s covenant as made by him, and Christ’s as made in
and through him, it is Zion’s covenant as made for her. I have sent forth thy
prisoners out of the pit, &c. — By the prison here, Blayney thinks the land of Egypt
is metaphorically intended, in which Israel were heretofore detained as in a prison,
until God delivered them out of it, and at the same time entered into covenant with
them. But it seems more probable the deliverance from Babylon, so lately
experienced, is referred to. So most interpreters understand the passage. Bishop
Hall paraphrases it thus: “As for thee, O Zion, whose covenant with me is made,
and confirmed by the precious blood of the Messiah. I do herein give thee a type of
thy future deliverance from all thy spiritual miseries, in that I have brought forth
thy captives out of the miserable captivity at Babylon.” Deep, dry pits, says
Capellus, were frequently prisons in the East. Or by the pit here may be meant the
lowest part of the prison, called the dungeon, (see Isaiah 51:14,) as the Hebrew word
בור is translated; Jeremiah 37:16; Jeremiah 38:6; Lamentations 3:53-55, where see
the notes. Into one of these prisons Jeremiah was cast. But something further, and
more interesting to the human race than the deliverance of God’s ancient people
either from Egypt or Babylon, is evidently here intended to be signified, even the
deliverance of mankind in general from the bondage of sin and guilt, and of
depravity, weakness, and wretchedness, that miserable prison in which all are
naturally detained, into the glorious liberty of the children of God, by virtue of the
covenant sealed with the blood of Christ the Mediator: see Isaiah 61:1-3; Hebrews
13:20. Observe well, reader, a state of sin and guilt 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 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 has been pleased to deal
with these prisoners upon new terms, to enter into another covenant with them; the
blood of Christ is the blood of that covenant, having purchased it and all its benefits
for us; and by that blood effectual provision is made for the sending forth of these
prisoners upon easy and honourable terms: and a proclamation of liberty to the](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-137-320.jpg)
![captives is issued from the court of heaven, followed by the opening of the prison to
them that were bound, (like Cyrus’s proclamation to the Jews in Babylon,) which all
those, whose spirits God stirreth up, ought to come and take the benefit of.
CO STABLE, "Verse 11
As for the Israelites (Zion), the Lord promised to set free those of them whom their
enemies would hold prisoner. He pictured this as taking them out of a dry cistern
where they were captives, like Joseph and Jeremiah ( Genesis 37:24; Jeremiah 38:6-
9).
"God"s people had been in the "pit" of Babylonian exile, but they would find
themselves in a worse predicament in the end of the age. From that pit God would
again retrieve them according to His faithfulness to His covenant promises." [ ote:
Merrill, p258.]
Blood sacrifices ratified the Abrahamic Covenant ( Genesis 15:9-11) and the Mosaic
Covenant ( Exodus 24:3-8; Exodus 29:38-46; cf. Mark 14:24).
Verses 11-17
The deliverance and blessing of Zion"s people9:11-17
Before Messiah can reign in peace, He must destroy all enemies and deliver and
restore His people (cf. Psalm 110).
PETT, "This Future Deliverance and Prosperity is Promised Even to the Returning
Exiles (Zechariah 9:11 to Zechariah 10:1).
This promise of hope is already available in part. The exiles can come out of their
‘prisons’ because of the blood of the covenant. The promises of God at Sinai still
hold for those who obey Him. And they will become effective against all men.
Zechariah 9:11
‘As for you also, because of the blood of your covenant, I have sent forth your
prisoners out of the pit in which there is no water. Turn you to the stronghold, you
prisoners of hope. Even today do I declare that I will render double to you. For I
have bent Judah for me, I have filled the bow with Ephraim, and I will stir up your
sons, Oh Zion, against your sons, Oh Javan, and will make you as the sword of a
mighty man.’
The offer of hope is now made more personal to the present circumstances. Its basis
lies in ‘the blood of the covenant’. This of course refers to the blood of the sacrificial
system which was at the heart of God’s covenant with His people, and had sealed
the covenant in Exodus 24. ow it was available again in the new Temple. It is
because He accepts their offering for sin and again acknowledges His covenant with
them that He can show mercy on them. But at its heart is the blood of the new
covenant which the coming king will seal in His own blood. In that is the true hope
for the prisoners of hope who will be saved by ‘the blood of the covenant’ (Matthew](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-138-320.jpg)
![and we know also that the temple was not then fortified by a wall. But Zechariah
teaches them, that in that state of things there was sufficient defense in God alone.
Though then the Jews were not made safe by moats, or by walls, or by mounds, he
yet reminds them, that God would be sufficient to defend them, and that he would
be to them, as it is said in another place, a wall and a rampart. (Isaiah 26:1.)
But it is not without reason that he calls them the captives of hope; for many had
wholly alienated themselves from God and altogether fallen away, so as to be
unworthy of any promise. By this mark then he distinguishes between the faithful
captives and those who had wholly degenerated and separated themselves from the
family of God, so as no more to be counted among his people. And this ought to be
carefully noticed, which interpreters have coldly passed by. They have indeed said,
that they are called captives of hope, because they hoped to be saved; but they have
not observed the distinction, by which Zechariah intended to convey reproof to the
unbelieving Jews. It was therefore not without meaning that he directed his word to
the faithful only, who were not only captives, but also captives having hope. I cannot
finish today.
TRAPP, "Zechariah 9:12 Turn you to the strong hold, ye prisoners of hope: even to
day do I declare [that] I will render double unto thee;
Ver. 12. Turn ye to the strong hold] i.e. To Christ, the Rock of Ages, Isaiah 26:4; the
hope of Israel, Jeremiah 17:13; the expectation of all the ends of the earth, Luke
2:25; Luke 2:38. Or to the promise, that strong tower, whereunto the righteous run
and are safe; that are Christi munitissima, the strongest defence of Christ, as Cyril
here saith, strong hold of Christ. "Thou art my shield," saith David, "I trust in thy
word," Psalms 119:114. And again, "Remember thy word to thy servant, wherein
thou hast caused me to trust," Psalms 119:49. When young Joash was sought for to
the shambles by his murderous grandmother, Athaliah, he was hidden in the house
of the Lord for six years. But whence was this safety? Even from the faithful
promise of God, 2 Chronicles 23:3 "Behold, the king’s son must reign, as the Lord
had said of the sons of David," that he should never want a man to reign after him.
Hence, Psalms 91:4, his faithfulness and his truth shall be thy shield and buckler.
Under this shield, and within this strong hold of the promises God had made them
in the foregoing verses, these prisoners of hope, these heirs of the promises, were to
shroud and secure themselves amidst those dangers and distresses as encompassed
them on every side. And that they might know that "the needy should not always be
forgotten, the expectation of the poor should not perish for ever," Psalms 9:18, here
is precious promise of present comfort.
Even today do I declare that I will render double unto thee] Though you be now at
never so great an under, yet I do make an open promise unto you, verbis non solum
disertis sed et exertis, I do assure you, in the word of truth, that I will render unto
thee, thou poor soul, that liest panting under the present pressure, double, that is,
life and liberty, saith Theodoret; grace and glory, saith Lyra. Or double to what
thou hopest; I will be better to thee than thy hopes, saith Jerome; or double, that is,](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-148-320.jpg)
![1. Though they be prisoners, yet they have a hope—
[Those, who have died in their sins, are utterly without hope, being reserved in
chains of darkness unto the judgment of the great day. But as long as we continue in
the world, we need not to despair. The invitations of the Gospel are sent to us; nor
can any thing but an obstinate rejection of divine mercy cut us off from the blessings
of salvation. Though we are condemned, and are every hour in danger of having the
sentence executed upon us, yet there is a way opened for us to escape, and we may
obtain mercy even at the eleventh hour.]
2. There is however but one hope, unto which all are shut up [ ote: Galatians
3:23.]—
[Christ is set before us as the way, the truth, and the life; nor is there any other
name given under heaven whereby we can be saved. We are all enclosed as the
prophets of Baal: and the order is given, Go in and slay [ ote: 2 Kings 10:18-25.]:
but Christ says, “1 am the door [ ote: John 10:9.];” and if we will flee out at that
door, we shall live; if not, we shall perish in our sins. Christ came on purpose to
proclaim liberty to the captives, and the opening of the prison to them that are
bound: to them that are sitting in the prison-house, lie says, Go forth, and shew
yourselves [ ote: Isaiah 42:7; Isaiah 49:9; Isaiah 61:1.]. But if we spend our time in
devising other methods of escape besides that which he has provided, the hour
appointed for execution will come, and we shall suffer the punishment which our
sins have merited.]
Thus while we see that all, who need the provisions of the Gospel, are addressed by
it, let us consider,
II. The invitation given them—
Christ is here represented as a strong hold—
[Christ is evidently the person referred to in the whole preceding context. He is that
meek but powerful King, who comes to subdue all nations to himself, not by carnal
weapons, but by speaking peace to them; and who confirms his kindness towards
them by a covenant sealed with his own blood [ ote: Zechariah 9:9-11.]. He is
represented as a strong hold to which, not the righteous only, but the most ungodly,
may run for safety. Here may be some allusion to the cities of refuge to which the
manslayer was appointed to flee, and in which he found protection from his blood-
thirsty pursuer [ ote: umbers 35:11-12.]. Such a refuge is Christ, an impregnable
fortress, which defies the assaults of earth and hell.]
To this we are all invited to turn—
[The Gospel thus exhibits Christ, not as an abstract speculation, but as a remedy
which we greatly need: and in exhorting us to “turn to this strong hold,”it](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-152-320.jpg)
![recommends us to renounce all false refuges, to regard Christ as our only Saviour,
and to seek in him that protection which he alone can afford us. It stretches out the
hand to us, as Christ did to Peter, when he was sinking in the waves. It urges us to
go without hesitation, and without delay, to him, who alone can deliver us from the
wrath to come, and bring us into the liberty of God’s children. To the same effect it
speaks in numberless other passages: it calls the thirsty to come for refreshment, the
weary to come for rest, and to the dying says, “Look unto Christ and be ye saved.”]
But because even the most needy are apt to turn a deaf ear to the calls of the Gospel,
we would direct your attention to,
III. The promise with which the invitation is enforced—
The terms in which the promise is conveyed, are somewhat obscure—
[The expression of “rendering double”will be best understood by comparing it with
other passages of the same kind [ ote: Isaiah 40:2; Isaiah 61:7.]. From them its
import appears to be, that God will give us blessings in rich abundance; not
according to the sufferings we have endured [ ote: Psalms 90:15.], but double; not
corresponding to the punishment we have deserved, but double; not equal to the
blessings enjoyed by our fathers, but double. Or perhaps it may be best explained
by the Apostle’s declaration, that God will give us “abundantly, exceeding
abundantly above all that we can ask or think.”Certainly the promise implies, that
we shall not only be delivered from prison, but be restored to the favour of our God;
not only have our debt discharged, but be enriched with a glorious inheritance.]
The manner in which it is given is peculiarly solemn and energetic—
[God is desirous that we should give implicit credit to his word: hence he speaks as
one who would on no account recede from it: he speaks as in the presence of ten
thousand witnesses, and pledges all his perfections for the performance of his
promise. And as the day of our desponding fears is long remembered by us, and as
we, in that day, find a want of all the support which God himself can administer, he
dates his promise as made to us in that very day; not at a time when our difficulties
were not foreseen, but when they were at the height, and when nothing but the
immediate hand of God could deliver us. Yea, God would have us consider the
promise as made to us this day, this very day, this very hour, when we most need the
application of it to our souls; and, that every individual may take it to himself and
rely on it as intended for himself alone, the promise is made particular, while the
invitation is general.]
Observe—
1. How astonishing are the condescension and compassion of God!
[Behold the Judge offers mercy to the prisoners, and urges them in the most
affectionate manner to accept it! Methinks prisoners in general would need no](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-153-320.jpg)
![entreaty to leave their dungeons; if their prison doors were open, and their chains
were beaten off, they would be glad enough to effect their escape, though at the risk
of a severer punishment. or would a manslayer need much importunity to enter
into the city of refuge, if an armed avenger were closely pursuing him. Yet we slight
the invitations of our God, and the security he has provided for us. Well then might
he leave us to perish! But behold, he enforces his invitations with the most gracious
promises: he engages to exceed our utmost wishes or conceptions. And shall we not
admire such transcendent grace? Shall we not adore him for such marvellous
loving-kindness? O let every heart glow with love to him, and every tongue declare
his praise!]
2. How reasonable is zeal in the concerns of religion!
Zeal is approved in every thing, but in that which most of all deserves it. But would
any one ask a defeated army, why they fled with haste to an impregnable fortress?
Surely, it is no less absurd to condemn the prisoners of hope for any earnestness
they may manifest in turning to their strong hold. Coldness in such circumstances is
the most deplorable infatuation. Let all then exert themselves to the utmost of their
power. Let them never regard the scoffs of those who are in love with their chains,
and regardless of the salvation offered them. But let them strive, as men wrestling
for the mastery, and run as those that are determined to win the prize.]
3. How great is the danger of delay!
[ ow we are prisoners of hope! but soon we may be in that prison from whence
there is no escape, and into which not one ray of hope can ever enter. Shall we not
then turn, while the strong hold is open to us? Shall we stay till the gate is shut; and
thus, instead of obtaining double mercies, procure to ourselves an aggravated
condemnation? Today God invites and promises; to-morrow may terminate our day
of grace. Let us then no longer delay; but “today, while it is called to-day, let us hear
his voice,” and “flee for refuge to the hope set before us.”]
PULPIT, "The prophet calls on the prisoners to avail themselves of the offered
deliverance. Turn you to the stronghold. Return ye to Zion, the city defended by
God (Zechariah 2:5), and able to afford you a safe asylum. (For the spiritual
meaning, see Luke 4:18-21.) Ye prisoners of hope. Captives who have good hope of
deliverance because they are still in covenant with God. Septuagint, ͂עחפ ́ףליןיוה
͂עח,ףץםבדשד "prisoners of the synagogue." Pusey remarks that "hope" here and
nowhere else has the article, and that what is meant is "the Hope of Israel," that of
which St. Paul spoke (Acts 26:6, Acts 26:7 and Acts 28:20). Even today. In spite of
all contrary appearances. Septuagint, ףןץ ́בעינבסןיךוף ́סבעו̔לח ͂עבלי ̀י̓םפב, "for one day
of thy sojourning." Double. A double measure of blessing in compensation for past
suffering (Isaiah 40:2; Isaiah 61:7). There ought to be a full stop at the end of this
verse, as in the Revised Version.
BI, "Turn you to the stronghold, ye prisoners of hope](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-154-320.jpg)
![of the Maccabees, when the Jews made head against their enemies, kept their head
above water, and, after many struggles and difficulties, came to be head over them. It is
promised, (1.) That they shall be instruments in God's hand for the defeating and
baffling of their persecutors: “I have bent Judah for me, as my bow of steel; that bow I
have filled with Ephraim as my arrows, have drawn it up to its full bent, till the arrow be
at the head;” for some think that this is signified by the phrase of filling the bow. The
expressions here are very fine, and the figures lively. Judah had been taught the use of
the bow (2Sa_1:18), and Ephraim had been famous for it, Psa_78:9. But let them not
think that they gain their successes by their own bow, for they themselves are no more
than God's bow and his arrows, tools in his hands, which he makes use of and manages
as he pleases, which he holds as his bow and directs to the mark as his arrows. The best
and bravest of men are but what God makes them, and do no more service than he
enables them to do. The preachers of the gospel were the bow in Christ's hand, with
which he went forth, he went on, conquering and to conquer, Rev_6:2. The following
words explain this: I have raised up and animated thy sons, O Zion! against thy sons, O
Greece! This was fulfilled when against Antiochus, one of the kings of the Grecian
monarchy, the people that knew their God were strong and did exploits, Dan_11:32. And
they in the hand of an almighty God were made as the sword of a mighty man, which
none can stand before. Wicked men are said to be God's sword (Psa_17:13), and
sometimes good men are made so; for he employs both as he pleases. (2.) That God will
be captain, and commander-in-chief, over them, in every expedition and engagement
(Zec_9:14): The Lord shall be seen over them; he shall make it appear that he presides
in their affairs, and that in all their motions they are under his direction, as apparently,
though not as sensibly, as he was seen over Israel in the pillar of cloud and fire when he
led them through the wilderness. [1.] Is their army to be raised, or mustered, and
brought into the field? The Lord shall blow the trumpet, to gather the forces together, to
proclaim the war, to sound the alarm, and to give directions which way to march, which
way to move; for, if God blow the trumpet, it shall not give an uncertain sound, nor a
feeble ineffectual one. [2.] Is the army taking the field, and entering upon action?
Whatever enterprise the campaign is opened with, God shall go forth at the head of their
forces, with whirlwinds of the south, which were of incredible swiftness and fierceness;
and before these whirlwinds thy sons, O Greece! shall be as chaff. [3.] Is the army
actually engaged? God's arrows shall go forth as lightning, so strongly, so suddenly, so
irresistibly; his lightnings shall go forth as arrows and scattered them, that is, he shot
out his lightnings and discomfited them. This alludes to that which God had done for
Israel of old when he brought them out of Egypt, and into Canaan, and had its
accomplishment partly in the wonderful successes which the Jews had against their
neighbours that attacked them in the time of the Maccabees, by the special appearances
of the divine Providence for them, and perfectly in the glorious victories gained by the
cross of Christ and the preaching of the cross over Satan and all the powers of darkness,
whereby we are made more than conquerors. [4.] Are they in danger of being
overpowered by the enemy? The Lord of hosts shall defend them (Zec_9:15); The Lord
their God shall save them (Zec_9:16); so that their enemies shall not prevail over them,
nor prey upon them. God shall be unto them for defence as well as offence, the shield of
their help as well as the sword of their excellency, and this as the Lord of hosts, who has
power to defend them, and as their God, who is engaged by promise to defend them, and
by the property he has in them. He shall save them in that day, that critical dangerous
day, as the flock of his people, with the same care and tenderness that the shepherd
protects his sheep with. Those are safe whom God saves. [5.] Did their enemies hope to
swallow them up? It shall be turned upon them, and they shall devour their enemies,
and shall subdue with sling-stones, for want of better weapons, those that come forth](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-177-320.jpg)
![countries, and specifically for Macedonia. It is then the same as though he had said
— That the Jews would be superior to all heathen nations, even were they to unite
together and bring vast forces from distant lands. For the Greeks could not have
waged war in Judea with a small force; they must have brought with them large
armies, to fight in a strange country and unknown to them. or could the Jews have
attacked the Grecians or other remote nations, except they were favored with aid
from heaven. For this reason also he adds, that they would be like a sword, by which
a strong man can destroy others of less power. Let us now go on —
This prophecy is viewed by Henderson as having been fulfilled in the wars of the
Maccabees. See 1 Maccabees 1:62. This was also the view of Theodoret, Jerome,
Grotius, and Marckius. ewcome thought that “the language of this prophecy is too
strong for these events, and may remain to be fulfilled against the present possessors
of the countries called Javan, which were Greec, Macedonia and part of Asia
Minor.” With this view Adam Clarke concurs, though Scott demurs. But there
seems to be nothing here, and especially in the following verses, that does not well
comport with the wars of the Maccabees. — Ed.
TRAPP, "Zechariah 9:13 When I have bent Judah for me, filled the bow with
Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee
as the sword of a mighty man.
Ver. 13. When I have bent Judah for me] God himself did the work, though by the
sons of Zion, as his instruments whom he used, and prospered against the sons of
Greece, that is, the successors of Alexander the Great, who led them out of Greece
against the power of Persia, and who, seizing upon Egypt and Syria, crushed and
ground the poor Jews between them, as between two millstones. This prophecy was
fulfilled in the Maccabees; but may have an eye to the apostles, who were some of
them of Judah, some of Ephraim; that is, of the ten tribes, as of Zebulun, aphthali.
These Christ used as bows and arrows in the hand of a mighty man, whereby the
people fell under him, Psalms 45:5; the sons of Greece especially, where so many
famous churches were planted, as appears by the Acts and the Revelation. See
Revelation 6:2. {See Trapp on "Revelation 6:2"}
And make thee as the sword of a mighty man] Given thee both arms and an arm to
wield them. For it is God that strengtheneth and weakeneth the arms of either party
in battle, Ezekiel 30:24. It is he also that rendereth the weapons vain or prosperous,
Isaiah 54:17, Jeremiah 50:9. This Judas Maccabeus well understood, and therefore
had his name from the capital letters of this motto written in his ensign, Mi camoca
belohim Iehovah, Who is like thee, O Lord, among the gods? St Paul also, that
conquered so many countries, and brought in the spoils of so many souls to God
(whence the change of his name from Saul to Paul, as some think, from Sergius
Paulus, the proconsul, whom he converted to the faith, Acts 13:9). "The weapons of
our warfare," saith he, "are mighty through God to the casting down of strong
holds." " ot I, but the grace of God that is with me," 2 Corinthians 10:4, 1
Corinthians 15:10. And, "Ye men of Israel, why look ye so earnestly upon us," saith](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-181-320.jpg)
![Peter, "as if by our own power or holiness," &c., Acts 3:12.
COKE, "Zechariah 9:13. Greece— That Javan, or Ion (for the Hebrew word יון
may be sounded either way, accordingly as it is differently pointed) means Greece,
anciently Ionia, having its name from Javan, or Ion, the son of Japhet, and
grandson of oah, is sufficiently made appear in Bochart. Geograph. Sacra, lib. iii.
c. 3. And by the sons of Javan or Greece are most probably meant here the same
enemies of Israel, whose destruction is foretold, Ezekiel 38; Ezekiel 39 under the
names of Gog and Magog; which many have understood to denote the Turks, who
are now in possession of the same countries as were formerly called in Scripture
Javan.
COFFMA , ""For I have bent Judah for me, I have filled the bow with Ephraim;
and I will stir up thy sons, O Zion, against thy sons, O Greece, and will make thee as
the sword of a mighty man."
"Judah ... Ephraim ..." The use of these words that stand for the pre-exilic
kingdoms of northern and southern Israel should not be understood as a promise of
God that the old secular states of Israel would again appear and be reunited under a
Davidic ruler. Such a gross misunderstanding is refuted by everything in the Bible.
What is meant is that the times of the Messiah are in view and that the prophecy
continues to apply primarily to those days of Christ. The mention of Ephraim and
Judah reveal that all the fleshly descendants of Abraham from both the old
kingdoms, that is, all of them who were part of the "righteous remnant," ,will in
those days become followers of Jesus Christ.
Despite the overwhelming impact of these verses being focused on Messianic times,
there would also be partial and token fulfillment in the fortunes of the secular
Israel. As Higginson put it:
"The prediction was largely fulfilled during the Maccabean struggle for
independence from Syrian overlords in 165 B.C .... It also prefigures the warfare
between the hosts of God and his foes."[32]
We agree perfectly with this except, we see the burden of the prophecy as primarily
applicable to the world-struggle of God's people throughout history as the primary
focus instead of the secondary. It should be remembered that the weapons of carnal
warfare have already been "cut off"; and in this verse God's people themselves
become the "bow and arrow" and the mighty sword of the Lord. This forbids any
complete identification of the passage with the Maccabean struggle. "The marvelous
pictures that follow are too rich and glorious to be limited to the Maccabean
days."[33]
The language of this prophecy is too strong to point out the only trifling advantage
which the Maccabees gained over Antiochus, who was of Macedonian descent.[34]
The big thing in the passage is the identification of Greece as the fifth head of the
seven headed scarlet beast of Revelation 13. In the rise of Alexander, Zechariah had](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-182-320.jpg)
![already prophesied God's protection of Jerusalem, which occurred as promised, but
here is the signal that the fifth head will be no different from any of the others. They
will persecute and destroy (to the extent of their ability) the people of God. This of
course took place under the Seleucids, the portion of "Greece" that pertained to
Palestine. The Maccabean conflict is identified with that period.
The appearance of the word "Greece" in this verse, one of the clearest and most
certain examples of predictive prophecy in the Bible, has sent the critical community
into an uproar seeking some way to deny it. Some have screamed "interpolation," as
the best defense when everything else fails; but as Dentan admitted, "The phrase
has been regarded by a number of commentators as a gloss; this conclusion,
however, is extremely improbable."[35] There are no textual problems with the
passage; it clearly is part of the sacred text; and the only basis of getting it out is "by
ruling out prediction as impossible."[36]
"We have here a definite prophecy later than Daniel, fitting in with his temporal
prophecy, expanding part of it, and reaching on beyond the time of Antiochus... yet
nothing in the history of the world was any more contradictory to what in human
sight was possible .... There was not a little cloud, like a man's hand, when
Zechariah thus absolutely foretold the conflict and its issue."[37]
BE SO , "Verses 13-16
Zechariah 9:13-16. When I have bent Judah for me — “A strong and sublime
manner of expressing that God would use Judah and Ephraim as his instruments of
destruction.” — ewcome. As if he had said, When I have made Judah my bow, and
Ephraim my arrow, have used them as my instruments of war. Judah and Ephraim
are equivalent to Judah and Israel. The men of Ephraim being expert archers, the
expression of filling the bow with Ephraim, seems to allude to that circumstance.
And raised up thy sons, O Zion, against thy sons, O Greece — Enabled the Jews,
under the conduct of the Maccabees, to destroy the forces of the Syrian kings,
Antiochus Epiphanes, and others, who were the successors of Alexander, the
founder of the Grecian monarchy: see note on Daniel 8:22. And made thee as the
sword of a mighty man — Given success to thy arms, that none shall withstand thee.
And the Lord shall be seen over them — Shall give conspicuous tokens of his
presence with them, and his presiding over them and directing them in all their
enterprises, leading them on and protecting them, as when they came out of Egypt.
And his arrow shall go forth as the lightning — He shall fight for them with a force
that shall be irresistible: the lightning is often called God’s arrow. And the Lord
shall blow the trumpet — Shall give the signal of war, shall animate them to, and
assist them in battle. And shall go with whirlwinds of the south — Shall discomfit
his enemies as a whirlwind tears in pieces every thing that stands in its way; or shall
scatter them as the dust is scattered by the whirlwind. The most vehement storms to
which Judea was subject came from the great desert country to the south of it: see
note on Isaiah 21:1. The Lord of hosts shall defend them — The hand of God shall
visibly appear in protecting the Maccabees. And they shall devour and subdue with
sling- stones — They shall conquer their enemies with as unequal a force as that of
David, in respect of Goliath, when he subdued him with a sling-stone. And they shall](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-183-320.jpg)
![drink and rejoice — In their festivals, when they shall offer sacrifices of
thanksgivings for their victories; and make a noise as through wine — Raise shouts
of triumph, as men are wont to do whose hearts are glad with success, and cheered
with wine. And they shall be filled like bowls, &c. — They shall be filled, or shall fill
themselves, with the spoil of their enemies; and as the corners of the altar. — As the
horns of the altar are with the blood of the victims. And the Lord shall save them as
the flock of his people — Or, shall save them, his people, as a flock. He shall take
care of them and preserve them, as a shepherd does his flock. They shall be as the
stones of a crown — Precious in his sight; lifted up as an ensign, or trophy, upon his
land — In other words, God shall make it known to the world how dear they are to
him, and his favour toward them shall be an encouragement to others to become
proselytes to the true religion: see Isaiah 62:3; Malachi 3:17.
CO STABLE, "Verse 13-14
Yahweh, as the divine Warrior, would use Israel as a weapon to subdue the
Gentiles. Judah would be His bow, and Ephraim would be His arrow. He was in
complete command of Israel"s affairs. He would come against the nations like an
army called to advance with a trumpet and like a strong southern storm (cf. Exodus
24:9-10; Exodus 24:15; Exodus 24:18). This verse saw initial, partial fulfillment
when the Jews overthrew the Greeks during the Maccabean revolts in the second
century B.C. But final, complete fulfillment awaits Messiah"s second coming. [ ote:
See H. A. Ironside, otes on the Minor Prophets, p394.]
ELLICOTT, "(13) When.—Better, for; and read the verbs in the future, the tense
used being the “prophetic perfect.” These verses are prophetic of the military
prowess of Israel, through the aid of the Lord God, and were signally fulfilled in the
triumphs of the Maccabees over the Grecian rulers of Syria (B.C. 167-130), even
though the prophet may not have had any distinct notion of such distant events.
With Ephraim.—As though with an arrow. (Ephraim, see ote on Zechariah 9:10,
and on Zechariah 12:1.)
EXPOSITOR'S BIBLE COMME TARY, "Verses 13-17
3. THE SLAUGHTER OF THE GREEKS
Zechariah 9:13-17
The next oracle seems singularly out of keeping with the spirit of the last, which
declared the arrival of the Messianic peace, while this represents Jehovah as using
Israel for His weapons in the slaughter of the Greeks and heathens, in whose blood
they shall revel. But Stade has pointed out how often in chapters 9-14 a result is first
stated and then the oracle goes on to describe the process by which it is achieved.
Accordingly we have no ground for affirming Zechariah 9:13-17 to be by another
hand than Zechariah 9:9-12. The apocalyptic character of the means by which the
heathen are to be overthrown, and the exultation displayed in their slaughter, as in
a great sacrifice (Zechariah 9:15), betray Israel in a state of absolute political
weakness, and therefore suit a date after Alexander’s campaigns, which is also made](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-184-320.jpg)
![fight in serried array with them and will with them subdue those who resist them.” It is
as if he would say, “When they go forth and preach everywhere, the Lord shall work with
them and confirm the word with signs following” Mar_16:20. “And His arrow shall go
forth as the lightning.” Habakkuk directly calls the lightnings the arrows of God: “at the
light of Thine arrows they went” . Here it is probably of an invisible agency, and so
compared to that awful symbol of His presence, the lightning.
And the Lord God shall blow with the trumpet - As their Commander, ordering
their goings. The blowing of the trumpet by the priests in war was commanded, as a
reminiscence of themselves before God, “If ye go to war in your land against the enemy
that oppresseth you, then ye shall blow an alarm with the trumpets, and ye shall be
remembered before the Lord your God, and ye shall be saved from your enemies” Num_
10:9. Abijah said, “God Himself is with us for our captain, and His priests with sounding
trumpets to cry alarm against you” 2Ch_13:12.
And shall go with whirlwinds of the south - As being the most vehement and
destructive. So Isaiah, “As whirlwinds in the south sweep by, He cometh from a desert,
from a terrible land” Isa_21:1. Such smote the four corners of the house where Job’s
children were , and they perished.
CLARKE, "The Lord shall be seen over them - Shadowing and refreshing them,
as the cloud did the camp in the wilderness.
His arrow shall go forth as the lightning - They shall be conquered in a way that
will show that God fights for his followers.
The description here is very sublime; we have a good imitation of it in Nonnus: -
Και τοτε γαιαν ᅋπασαν επεκλυσεν ᆓετιος Ζευς,
Πυκνωσας νεφεεσσιν ᆇλον πολον· ουρανιη γαρ
Βρονταιοις παταγοισι ∆ιος µυκησατο σαλπιγξ.
Nonn. Dionys., lib. 6. ver. 229.
“When heaven’s dread trumpet, sounding from on high,
Breaks forth in thunders through the darken’d sky;
The pregnant clouds to floods of rain give birth.
And stormy Jove o’erwhelms the solid earth.”
J. B. B. C.
In these two verses there is a fine image, and an allusion to a particular fact, which
have escaped the notice of every commentator. I must repeat the verses:
Zec_9:13 : When I have bent Judah for me, filled the bow with
Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and
made thee as the sword of a mighty man.
Zec_9:14 : And the Lord shall be seen over them, and his arrows shall
go forth like lightning.
The reader will consult what is said on Hos_7:16, relative to the oriental bow, which
resembles a [figure C] in its quiescent state, and must be recurved in order to be strung.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-189-320.jpg)
![history, for God had made known his power on Mount Sinai, in the desert of
Teman, and it was the south region with regard to Judea; and we also know that
trumpets sounded in the air, and that all this was done that the Jews might
reverently receive the law, and also that they might feel certain that they would be
always safe under God’s hand, since he thus shook the elements by his nod, and
filled the air with lightnings and storms and whirlwinds, and also made the air to
ring with the shouts of trumpets. It is for the same reason that the Prophet speaks in
this passage, when he says, that God would make himself known as formerly, when
he astonished the people by the shouts of trumpets, and also when he appeared in
whirlwinds on Mount Sinai. (112) He then adds —
13.When I shall have bent Judah for myself, And the bow filled with Ephraim, And
roused up thy sons, O Sion, Against thy sons, O Javan, And made thee as the sword
of a mighty man;
14.Then Jehovah shall be seen (a leader) over them, And go forth like lightning shall
his arrow; Yes, the Lord Jehovah with a trumpet shall blow, And march in (or,
accompanied with) the whirlwinds of the south.
The “whirlwinds,” or storms, as rendered by Henderson, “of the south,” were
impetuous and violent. See Job 37:9; Isaiah 21:1. The images here, as ewcome
justly observes, are very sublime. The change of the person, as in verse 14th, is very
common in the Prophets and in other parts of Scripture. See Genesis 3:22. — Ed.
TRAPP, "Zechariah 9:14 And the LORD shall be seen over them, and his arrow
shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall
go with whirlwinds of the south.
Ver. 14. And the Lord shall be seen over them] Shall be conspicuous among them;
he shall appear for them in the high places of the field, he shall make bare his arm,
and bathe his sword in blood. How many do you reckon me at? said Antigonus to
his soldier’s, when they feared the multitudes of their enemies. May not God say so
much more to his? Hath ever any waxed fierce against him and prospered? If he but
arise only, his enemies shall be scattered, and those that hate him shall flee before
him, Psalms 68:1.
His arrow shall go forth with the lightning] Here the former matter is illustrated by
many lofty tropes and allusions either to those ancient deliverances at the Red Sea,
and against the Canaanites and Philistines, by thunders, lightning, and tempest, or
else, as Calvin rather thinks, to the terrible delivery of the Law, with thunderings
and lightnings, and sound of trumpets, to the great amazement of the people,
insomuch as Moses himself said, "I exceedingly fear and quake." He confers
Habakkuk 3:3-5, and further allegeth that Teman, here rendered the South, was the
same with Sinai, and lies south from Judaea. Lightning, thunder, and whirlwinds
are a part of God’s armies, which he can draw forth at his pleasure against his](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-192-320.jpg)
![enemies. Such things as these happened often times in the wars of the Maccabees.
And how the Lord mightily assisted his apostles, whose arrows went forth as the
lightning, swiftly, suddenly, irresistibly, and whose thunder gave a loud alarm to all
nations, I need not relate, Paulum quotiescunque lego, non verba mihi audire videor
sod tonitrua.
COKE, "Zechariah 9:14. Shall be seen over them— Leading them on and protecting
them, as when they came out of Egypt. Exodus 13:21.
His arrow shall go forth as the lightning— The lightnings are represented as the
arrows of the Almighty, Psalms 18:14; Psalms 77:17 and he is here said to go forth
like the lightning, scattering and discomfiting all before him.
Whirlwinds of the south— The most vehement storms, to which Judaea was subject,
came from the great desert country to the south of it.
COFFMA , ""And Jehovah shall be seen over them; and his arrow shall go forth
as the lightning; and the Lord Jehovah will blow the trumpet, and will go with
whirlwinds of the south. Jehovah of hosts will defend them; and they shall devour
and tread down the sling-stones; and they shall drink and make a noise as through
wine; and they shall be filled like bowls, like the corners of the altar."
This whole passage is a prophecy spoken in the terminology of carnal warfare; but
the prophecy pertains absolutely to the victory of God's people in the spiritual
sector. See the application of this as a remarkable prophecy of the Lord's Supper in
the chapter introduction. We do not believe that the proper way to understand this
is by changing the meaning of the text which speaks of "Drinking blood, etc," as in
our version and many others. Matthew Henry rendered like it is, "They shall drink
blood and make a noise as through wine."[38] Leupold concurred in this, adding
that, "we have a metaphor."[39] As far as we can determine, the only metaphor
connected with drinking blood that refers to Christianity points to John 6:53.
This bold application of practically all of this chapter to the triumph of Christianity
under the Lord Jesus Christ must certainly have gone beyond what was in the mind
of Zechariah; but we are totally convinced that the limitation of "God's Word" as
spoken through any prophet to the limits of what we may subjectively suppose was
in the prophet's mind is wrong. We do not believe that Amos had the slightest idea
of what he prophesied when he foretold the darkening of the sky at the Crucifixion,
nor that Caiaphas had any proper notion at all of what he prophesied in John
11:49-52. The apostle Peter elaborated this principle in 1 Peter 1:10,12; and we are
willing to receive that inspired testimony. And besides all that, there is inherent in
all of the Word that God gave, a strength, quality, meaning, and validity far and
beyond what may be demanded by the context.
"Paul paraphrased passages without regard to their original context, or meaning ...
It is as though the words of Scripture convey a convincing power within themselves
apart from their original context."[40]](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-193-320.jpg)
![forth suddenly as the lightning flash, and cannot be avoided (Psalms 18:14;
Habakkuk 3:11). Shall blow the trumpet. As the signal of battle and calamity
( umbers 10:9; 7:19, 7:20; Ezekiel 7:14; Amos 3:6; Zephaniah 1:16). Whirlwinds of
the south. He shall come upon the enemy and sweep them away with irresistible
force. Storms from the south were the most violent, coming from the Arabian desert
(Job 37:9; Isaiah 21:1; Hosea 13:15). Septuagint, ͂ץ̓פןץב ͂עח̓נויכב ͅש́כבף ̓םו ́ףופביץ",נןסו
He shall go in the surge of his menace."
15 and the Lord Almighty will shield them.
They will destroy
and overcome with slingstones.
They will drink and roar as with wine;
they will be full like a bowl
used for sprinkling[c] the corners of the altar.
BAR ES, "The Lord of hosts, shall defend them - As God says, “I will defend
this city to save it, for Mine own sake and for My servant David’s sake” . The word is
used by Isaiah only before Zechariah, and of the protection of Almighty God. The image
of the complete protection on all sides stands first in God’s words to Abraham, “I am thy
shield” Gen_15:1; David thence says to God, “Thou, O Lord, art a shield around me”
(Psa_3:4, (Psa_3:3 in English)).
And they shall devour, and subdue - Or more probably (as in the margin), “shall
tread on, the stones of the sling,” as in the image of leviathan in Job, “The son of the bow
will not make him flee; sling-stones are to him turned into stubble; clubs are counted as
stubble; he laugheth at the shaking of a spear” (Job_41:20-21 (28, 29 English)). Their
enemies shall fall under them, as harmless and as of little account as the slingstones
which have missed their aim, and lie as the road to be passed over. It is not expressed
what they shall devour, and so the image is not carried out, but left indefinite, as
destruction or absorption only; as in that, “thou shalt consume (literally, eat) all the
people which the Lord thy God shall deliver thee” Deu_7:16; and, “they are our bread”
Num_14:9; and in that, “they shall devour (literally, eat) all the people round about”
Zec_12:6, where the image is of fire, not of eating. The one thought seems to be, that](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-196-320.jpg)
![so he is pleased to make them, so he is pleased to reckon them. He sets them up as a
banner upon his own land, waging war against those who hate him, to whom it is a flag
of defiance, while it is a centre of unity to all that love him, to all the children of God,
that are scattered abroad, who are invited to come and enlist themselves under this
banner, Isa_11:10, Isa_11:12. (2.) In the provision he makes for them, Zec_9:15. This is
the matter of their triumph (Zec_9:17): For how great is his goodness and how great is
his beauty! This is the substance, this the burden, of the songs wherewith they shall
make a noise before the Lord. We are here taught, [1.] To admire and praise the
amiableness of God's being: How great is his beauty! All the perfections of God's nature
conspire to make him infinitely lovely in the eyes of all that know him. They are to him
as the stones of a crown; but what is he to them? Our business in the temple is to behold
the beauty of the Lord (Psa_27:4), and how great is that beauty! How far does it
transcend all other beauties, particularly the beauty of his holiness. This may refer to the
Messiah, to Zion's King that cometh. See that king in his beauty (Isa_33:17), who is
fairer than the children of men, the fairest of ten thousand, and altogether lovely.
Though, in the eye of the world, he had no form or comeliness, in the eye of faith how
great is his beauty! [2.] To admire and give thanks for the gifts of God's favour and grace,
his bounty as well as his beauty; for how great is his goodness! How rich in mercy is he!
How deep, how full, are its springs! How various, how plenteous, how precious, are its
streams! What a great deal of good does God do! How rich in mercy is he! Here is an
instance of his goodness to his people: Corn shall make the young men cheerful and
new wine the maids; that is, God will bless his people with an abundance of the fruits of
the earth. Whereas they had been afflicted with scarcity to such a degree that the young
men and the maidens were ready to swoon and faint away for hunger and thirst (Lam_
2:12, Lam_2:21; Lam_4:7, Lam_4:8; Lam_5:10), now they shall have bread enough and
to spare, not water only, but wine, new wine, which shall make the young people grow
and be cheerful, and (which some have observed to be the effect of plenty and the
cheapness of corn) the poor will be encouraged to marry, and re-people the land, when
they shall have wherewithal to maintain their families. Note, What good gifts God
bestows upon us we must serve him cheerfully with, and must race the streams up to the
fountain, and, when we are refreshed with corn and wine, must say, How great is his
goodness!
JAMISO , "devour — the flesh of their foes.
drink — the blood of their foes; that is, utterly destroy them. Image (as Jer_46:10)
from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation
(compare Isa_63:1, etc.).
subdue with sling-stones — or, “tread under foot the sling-stones” hurled by the
foe at them; that is, will contemptuously trample on the hostile missiles which shall fall
harmless under their feet (compare Job_41:28). Probably, too, it is implied that their
foes are as impotent as the common stones used in slinging when they have fallen under
foot: in contrast to the people of God (Zec_9:16), “the (precious) stones of a crown”
(compare 1Sa_25:29) [Maurer]. English Version is good sense: The Jews shall subdue
the foe at the first onset, with the mere slingers who stood in front of the line of battle
and began the engagement. Though armed with but sling-stones, like David against
Goliath, they shall subdue the foe (Jdg_20:16; 1Ch_12:2) [Grotius].
noise — the battle shout.
through wine — (Zec_10:7). The Spirit of God fills them with triumph (Eph_5:18).](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-199-320.jpg)
![The latter part of the verse is rendered by the Septuagint as though the meaning
were, that the Jews would offer abundant sacrifices to express their gratitude. “And
they shall fill the bowls as well as the altar.” Junius and Tremelius, and Piscator,
have rendered the Hebrew according to this meaning, taking the two caphs as
signifying both and and, or as well as, “And they shall fill both the bowl and the
corners of the altar,” that is, by offering sacrifices in token of their gratitude for
victory. But the explanation of Grotius is, “They shall be filled with the blood of
their enemies as the corners of the altar are with the blood of victims. Leviticus 4:25.
It is difficult to know which view to take. The authorities, and perhaps the context,
are in favor of the revenge that would be taken on the Grecians. In this case the
metaphors, as ewcome observes, are taken from beasts of prey, not an uncommon
thing in Scripture. See umbers 23:24. — Ed.
TRAPP, "Zechariah 9:15 The LORD of hosts shall defend them; and they shall
devour, and subdue with sling stones; and they shall drink, [and] make a noise as
through wine; and they shall be filled like bowls, [and] as the corners of the altar.
Ver. 15. The Lord of hosts shall defend them] Heb. Shall hold his buckler over them,
which none can strike through.
And they shall devour] sc. Their enemies, that till then did eat up God’s people as
they eat bread, Psalms 14:5.
And subdue with sling stones] With weak means, as David did Goliath.
And they shall drink and make a noise] Tumultuabuntur quasi temulenti. It is a
catechresis signifying the very great destruction of their enemies; so that they might
be even drunk with their blood if they had any mind to it; the tongues of their dogs
should be dipped therein, as Psalms 68:23-24.
And they shall be filled like bowls, &c.] That held the blood of the sacrifices.
And as the corners of the altar] Which were all besprinkled with the blood of the
sacrifices. A Lapide applies all this to those heavenly conquerors, and more, that is,
triumphers, the apostles and martyrs.
COKE, "Zechariah 9:15. They shall devour, &c.— They shall go and subdue with
sling-stones; they shall drink blood as wine; they shall be wet [that is to say, with
blood] as bowls,—as the horns of the altar. Houbigant.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-201-320.jpg)
![assailed by the wicked. There is then no need to turn the Prophet’s words to an
allegorical meaning, when this fact is evident that God’s Church has been kept safe,
because God has ever blunted all the weapons of enemies; yea, he has often by a
strong hand discharged his arrows and vibrated his sword. For when Alexander the
Great had passed over the sea, when he had marched through the whole circuit of
the Mediterranean sea, when he had filled all the country with blood, he came at
length to Judea; how was it that he left it without committing any slaughter, without
exercising any cruelty, except that God restrained him? It will not weary you, if I
relate what we read in Josephus; and it is true I have no doubt. He says, that when
Alexander came, he was full of wrath, and breathing threats against those Jews by
whom he had not been assisted, and who seemed to have despised his authority:
after having thus given vent to his rage, he at length came into the presence of
Jadeus the high-priest, and seeing him adorned with a mitre, he fell down and
humbly asked pardon; and while all were amazed his answer was — that God had
appeared to him in that form while he was yet in Greece, and encouraged him to
undertake that expedition. When therefore he saw the image or figure of the God of
heaven in that sacerdotal dress, he was constrained to give glory to God. Thus far
Josephus, whose testimony in this instance has never been suspected.
There is then no reason for any one to weary himself in finding out the meaning of
the Prophet, since this fact is clear enough — that God’s elect have been victorious,
because God has ever sent forth his arrows and vibrated his sword. At the same
time there is another view of this victory; for alien and remote people were subdued
by the sword of the Spirit, even by the truth of the gospel: but this is a sense
deduced from the other; for when we apprehend the literal meaning of the Prophet,
an easy passage is then open to us, by which we may come to the kingdom of Christ.
These remarks refer to the abundance of provisions, as well as to the victory over
enemies. It now follows —
TRAPP, "Zechariah 9:16 And the LORD their God shall save them in that day as
the flock of his people: for they [shall be as] the stones of a crown, lifted up as an
ensign upon his land.
Ver. 16. And the Lord their God shall save them] ot defend them only, as Lord of
hosts, Zechariah 9:15, but as a further favour, save them as their God in covenant
with them.
As the flock of his people] Rescuing them, as David did his lamb from the lion and
bear, and tending them continually.
As the stones of a crown] Costly and precious, or monumental stones, with crowns
on the top, and set up for trophies.
COKE, "Zechariah 9:16. For they shall be as the stones of a crown— Or rather, as](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-208-320.jpg)
![consecrated stones. Both single stones, and heaps of stones set up by way of
memorial, are frequently spoken of; and these might well be called עבני נזר abnei
nezer, as being separated, set apart, or consecrated to a particular use. Thus we
read that Jacob took a stone, and set it up for a pillar, and poured oil upon it.
Genesis 28:18. And twelve such stones were pitched in memory of the passage
through Jordan. Joshua 5:15.
REFLECTIO S.—1st, When God comes with blessings to his people, he will
execute vengeance on their enemies.
1. The neighbouring nations, who had been such oppressors of Israel, shall be
punished.
[1.] Syria and Damascus come first under judgment; on them shall rest the wrath of
God, a burden intolerable; and this on account of their ill usage of God's believing
people (for such he had among the Jews) whose eyes, as the eyes of one man, are, or
will be, toward the Lord, crying for help. Hamath, which borders thereby, shall
meet the same fate. Some apply the words to a quite different sense, and suppose
that they speak not wrath but mercy: that the word of the Lord is his Gospel, which
shall rest in Damascus; and many of the inhabitants, as the Israel of God, shall look
towards the Lord; and this was fulfilled, when St. Paul was, near Damascus,
brought to the knowledge of Jesus, and immediately preached him in the
synagogues. See the critical notes.
[2.] Tyre and Zidon, though supported by every human advantage, very wise, very
strongly fortified, and very rich, shall fall; God will cast her out, destroy her power
in the sea where she reigned queen of the ocean, and she shall be devoured with fire.
ote; There is neither counsel nor might against the Lord.
[3.] The cities of the Philistines, Ashkelon, Gaza, and Ekron, shall be terrified at
their neighbours' ruin, ashamed of the confidence that they reposed in Tyre; the
king of Gaza shall perish; Ashkelon shall become desolate and uninhabited, and a
bastard or stranger shall dwell in Ashdod; which was fulfilled when Alexander
destroyed all these places, and took the inhabitants prisoners; and afterwards the
Jews, under the Maccabees, subdued great part of these countries.
2. A remnant of these will yield to the power of divine grace. Their bloody enmity
against God's people, and their abominable idolatries, shall then be removed; but he
that remaineth, even he, shall be for our God, returning to him in true repentance,
and converted by the preaching of the Gospel; and he shall be as a governor in
Judah, dear to God, and honourable as the chiefs of Judah; and Ekron as a
Jebusite, or inhabitant of Jebus, that is Jerusalem; the middle wall of partition
being broken down, and no difference any longer subsisting between Jew and
Gentile, both alike admitted into the church, and heirs together of the grace of life.
3. God's care over his believing people will eminently appear. I will encamp about
mine house because of the army, because of him that passeth by, and because of him](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-209-320.jpg)
![unto them, and still does minister to all his servants, evidently manifesting the divine
power which makes their labours effectual; and his arrow shall go forth as the
lightning, swift shall his Gospel spread, and fill the world with its light and glory:
and the Lord God shall blow the trumpet, his ministers shall sound a terrible alarm
in the ears of impenitent sinners, and shall go with whirlwinds of the south,
executing judgment on all who obey not his word; or the trumpet is like the jubilee
trumpet, a proclamation of pardon, peace, and liberty; and the whirlwinds, the
powerful energy of the word preached, bearing down all opposition before it in the
sinner's heart. The Lord of Hosts shall defend them from every foe, and they shall
devour, and subdue with sling-stones; though they seem as unequal to contend with
their enemies respecting wisdom and power, as David to cope with Goliath; yet like
him, these weak things shall confound the mighty, and bring the most self-righteous
and stout-hearted sinner to bow in the dust, and accept the grace of the Gospel; they
shall drink deep at the fountain of truth, and of the consolations of the Spirit, and
make a noise as through wine, full of joy and thankfulness, and songs of praise; and
they shall be filled with the love of God, and a sense of the efficacy of the atonement
of Jesus, as bowls with the blood of the sacrifice, and as the corners of the altar on
which it was sprinkled, as our consciences are with the blood of Christ, sealing our
pardon and peace. And the Lord their God shall save them in that day as the flock
of his people, either the ministers above spoken of, whom the Lord sends to fight his
battles, or rather those who are subdued by the sword of the Spirit, and now
numbered with such as bear Christ's easy yoke, and share in the blessings of his
people; whom like a shepherd he feeds, watches over, and protects from every evil;
for they shall be as the stones of a crown, so precious in God's sight; lifted up as an
ensign upon his land, trophies of the victories of Jesus, and, if perseveringly cleaving
to him, monuments of his grace for ever and ever.
Some refer these promises to Israel after the flesh, when under the Maccabees they
were victorious over Antiochus and their other foes; but the sense given seems far
preferable, and affords a nobler view of the prophesy.
4. Genuine believers shall be filled with wonder, love, and praise. For how great is
his goodness, in thus loving us, living, dying for us, and bestowing upon us the
riches of his grace and the abundance of his blessings; and how great is his beauty!
In every true believer's eye he is beyond compare; the chiefest of ten thousand, and
altogether lovely: corn shall make the young men cheerful, and new wine the maids;
true believers in Christ Jesus shall be vigorous, active, lively; going forth as
refreshed with corn and wine, singing in the good ways of God, and fruitful, as it is
by some translated, in every good word and work.
COFFMA , ""And Jehovah their God will save them in that day as the flock of his
people; for they shall be as the stones of a crown, lifted on high over his land."
"Difficult as these words are in Hebrew, the thought is clear. God will make His
people glorious."[41]
"God will save them in that day ..." This has reference to the forgiveness of sins in](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-212-320.jpg)
!["shall make them speak" eloquently (e); or cause them to put forth the fruit of their lips,
in giving thanks to God for the abundance of grace bestowed upon them: or, "shall"
make "them sing" (f), as others; in psalms, hymns, and spiritual songs. This new wine
may be interpreted of the gifts and graces bestowed in great plenty on the day of
Pentecost, both on sons and daughters, on servants and handmaids, whereby they
prophesied, and saw visions, Act_2:16 see Eph_5:18.
JAMISO , "his goodness ... his beauty — the goodness and beauty which
Jehovah-Messiah bestows on His people. Not as Maurer thinks, the goodness, etc., of
His land or His people (Psa_31:19; Jer_31:12).
make ... cheerful — literally, “make it grow.”
new wine the maids — supply, “shall make ... to grow.” Corn and wine abundant
indicate peace and plenty. The new wine gladdening the maids is peculiar to this
passage. It confutes those who interdict the use of wine as food. The Jews, heretofore
straitened in provisions through pressure of the foe, shall now have abundance to cheer,
not merely the old, but even the youths and maidens [Calvin].
CALVI , "The Prophet here exclaims at the incredible kindness of God, that the
Jews might learn to raise up their thoughts above the world, as they were to look for
that felicity which he had before mentioned. We then see that by this exclamation a
fuller confirmation is given to what had been said by the Prophet, as though his
words were, — “ o one ought to judge of God’s favor, of which I have spoken,
according to his own doings, or conduct, or experience; but on the contrary, every
one of you ought to be filled with amazement at God’s incredible kindness, and at
his incredible beauty.” But by the last word he understands the brightness or
splendor, which appears in all God’s favors and gifts. (115)
He then concludes by saying, that the abundance of corn and wine would be so
great, that young men and young women would eat and drink together, and be fully
satisfied. Here a frivolous question may be asked, whether Zechariah allowed the
use of wine to young women. But he speaks not here, as I have said before, of God’s
blessing, as though it were an incentive to luxury; but what he means is, that the
abundance of provisions would be so great as to be fully sufficient, not only for the
old, but also for young men and young women. We know that when there is but a
small supply of wine, it ought by right of age to be reserved for the old, but when
wine so overflows that young men and young women may freely drink of it, it is a
proof of great abundance. This then is simply the meaning of the Prophet: but
something more shall be said tomorrow on the subject.
For what will be his goodness!
And what will be his beauty!
The corn shall cause the young men to thrive,
And new wine the maids.
But were the [ ו ] after “land” in the preceding verse to be referred to “people” in
the same verse, the [ ו ] added here to “goodness” might be applied to the same
antecedent: and this would be the most natural rendering,—](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-218-320.jpg)
![16.And save them will Jehovah their God, In that day, even as sheep, his people:
Therefore consecrated stones Shall be raised as banners over their land. For how
great will be their good (or prosperity!) And how great their comeliness! Corn shall
cause the young men to thrive, And new wine the maids.
We use “they,” and “their,” when we speak of “people,” though in Hebrew the
singular pronoun is used. — Ed.
TRAPP, "Zechariah 9:17 For how great [is] his goodness, and how great [is] his
beauty! corn shall make the young men cheerful, and new wine the maids.
Ver. 17. For how great is his goodness] He shuts up all with this sweet epiphonema
or exclamation, admiring the singular goodness of God to his people in all the
former particulars; and yet promising them abundance of outward necessaries, even
to an honest affluence; they should have store of corn and wine; so much as should
make them succulent and vigorous, full of sap and good humours, provided, that
first they content not themselves with the natural use of the creature, but taste how
good the Lord is, and next, that they put this promise into suit by their prayers, as
Zechariah 10:1.
COFFMA , ""For how great is his goodness, and how great is his beauty! Grain
shall make the young men flourish, and new wine the virgins."
The thought continued here from previous verses in the paragraph pertains to the
blessings "in Christ" during the new dispensation for the new Israel of God; and, as
frequently in the prophets, the blessings are promised in agricultural terms.
The goodness, mercy, beauty, and providence of God are glorious subjects; and
those who love God will find many, even countless, occasions to praise him for all
that he is to the redeemed.
BE SO , "Zechariah 9:17. How great is his goodness — Infinite goodness is the
fountain of all the good done for his people. And how great is his beauty — How
wonderful is the beauty of divine providence in Israel’s deliverance and salvation.
Corn shall make the young men cheerful — Plentiful harvests shall make the young
men cheerful in sowing, reaping, and partaking of the fruits thereof. And new wine
the maids — There shall be such plenty of wine that all, young and old, shall be
cheered with it. Or rather, new wine is put here for the grapes which make it, as
bread is frequently put for bread- corn, and then the sense will be, that the young
men, employed in bringing in the harvest, should rejoice at seeing the great plenty of
it, and the young women, occupied in gathering the grapes, should be as cheerful on
account of the plenty of the vintage: or that, by the divine blessing, both those who
reaped the corn, and those who gathered in the vintage, should thrive and be happy
in their respective occupations.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-219-320.jpg)
![CO STABLE, "The Israelites would be very attractive then. They would all enjoy
plenty of the best food and drink; they would prosper having an abundance of all
that human beings need.
An amillennial view that illustrates spiritual, as contrasted with literal,
interpretation follows.
"The citizens of Christ"s kingdom as well as God"s ancient people are a landed
people. Hebrews 3 , 5 make this clear, affirming the believer"s landedness in the
gospel-"at-homeness in Christ." Today, the fruit of the land that causes its citizens
to flourish is the fruit of salvation." [ ote: McComiskey, p1174.]
ELLICOTT, "(17) Goodness.—Better, goodliness (Hosea 10:11).
His means Israel’s. (Comp. umbers 24:5.)
Make . . . cheerful.—Better, make to grow numerously. For the idea, comp. Psalms
72:16, and see also Zechariah 8:5; and for the fulfilment, the reference there to
Maccabees.
PETT, "Zechariah 9:17
‘For how great is his goodness and how great is his beauty. Corn will make the
young men flourish, and new wine the maids.’
A paean of praise to the goodness and glory of God. His greatness and His
splendour are revealed in the victory and prosperity of His people. Both young men
and young women will have great cause for celebration. ‘Corn’ parallels ‘new wine’
and may therefore possibly refer to drinks made from corn. Alternately it may be
saying that there will be abundance of food and drink.
So, as we have seen, the prophecy looks ahead to God’s dealings with His people. To
them all was seen as one, but as we look back we see different strands of promises,
some dealing with the more near future, others with the more distant future. The
returning exiles were facing great difficulties and needed great encouragement, and
this is what God gives them. And history saw them arise from adversity and become
well established in the land.
And to us these words can also be an encouragement as they stress His faithfulness
to His people. But, as always, included with God’s future actions on behalf of His
people there is in mind His final action when He will bring His purposes to fruition
through His chosen King and God will be all in all. For in the end all God’s actions
lead up to the final triumph. And it is at this time that His people will be
triumphant.
PETT, "The People Are Called On To Cry To YHWH For The Latter Rain.](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-220-320.jpg)
![SIMEO , "THE GLORY OF CHRIST
Zechariah 9:17. How great is his goodness, and how great is his beauty!
THE glory of Christ is manifested throughout all the Holy Scriptures. This is
attested both by the Apostles and by our Lord himself [ ote: Acts 10:43. Luke
24:27. John 5:39.]. In the ew Testament he shines like the sun in an unclouded
atmosphere: in the Old, though generally veiled, he often bursts forth as from
behind a cloud with astonishing beauty and splendour. Such a view of him is
exhibited in the chapter now before us [ ote: After foretelling the preservation of
the Jews amidst the destruction of surrounding nations, the prophet called their
attention to Christ, as their lowly but triumphant king (ver. 9.), who should redeem
them by his blood (ver. 11.), be a strong hold to all who should turn unto him (ver.
12.), and save them with an everlasting salvation, (ver. 16.)]: nor could the prophet
himself forbear exclaiming with wonder and admiration, “How great is his
goodness!”&c.
We cannot have our minds more delightfully occupied than in contemplating,
I. The goodness of our Lord—
In the context he is set forth as the God of providence and grace: and, in order to
behold his goodness, we must view him in both respects:
1. As the God of providence—
[As all things wove created, so are they upheld and governed by him. To him we owe
the preservation of our corporeal and intellectual powers. We are continually fed by
his bounty, and protected by his arm. The meanest creature in the universe has
abundant reason to adore him. His own people in particular may discern
unnumbered instances of his goodness in his dispensations towards them. His most
afflictive as well as his more pleasing dispensations afford them much occasion for
gratitude and thanksgiving [ ote: Psalms 119:75.].]
2. As a God of grace—
[Jesus is the one fountain of spiritual blessings to his Church [ ote: Ephesians
1:22.]. either Prophets nor Apostles had any grace but from him [ ote: John
1:16.]. To him we must ascribe every good disposition that is in our hearts [ ote:
Philippians 2:13. Hebrews 12:2.]. What reason then have his faithful followers to
bless his name! How thankful should they be that he called them by his grace! That
he so distinguished them, not only from the fallen angels, but from multitudes of the
human race! With what gratitude should they acknowledge his continued kindness!
Though they have often turned back from him, he has not cast them off. Yea,
rather, he has “healed their backslidings and loved them freely.” Surely, every
blessing they receive, and every victory they gain, should fill them with admiring](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-222-320.jpg)
![thoughts of his goodness [ ote: 2 Corinthians 2:14.]. Let every soul then comply
with that injunction of the Psalmist [ ote: Psalms 145:7.]—. And, like him, repeat
the wish, which a sense of his mercies must inspire [ ote: Psalms 107:8; Psalms
107:15; Psalms 107:21; Psalms 107:31.]—.]
If we have just conceptions of his goodness we shall be more able to behold,
II. His beauty—
The world behold “no beauty nor comeliness” in the face of Jesus; but the saints of
“old saw his glory as the glory of the only-begotten of the Father”—
This we also may see, if we survey him,
1. In his divine character—
[“We cannot by searching find out the Almighty to perfection.” Little do we know of
the greatness of his majesty, or the thunder of his power [ ote: Job 26:14.]. We
cannot comprehend his unsearchable wisdom, his unspotted holiness, his inviolable
truth and faithfulness. We can scarcely form any idea of the inflexibility of his
justice, the extent of his mercy, or the heights and depths of his love [ ote:
Ephesians 3:19.]; We know that Jesus is the brightness of his Father’s glory, and the
express image of his person [ ote: Hebrews 1:3.]: but, when we attempt to delineate
that image, we only “darken counsel by words without knowledge [ ote: Job
38:2.].” His glory is more than the feeble language of mortality can express.]
2. In his human character—
[Here we look at him, as the Jews at Moses when his face was veiled, and can
contemplate him more easily, because he shines with a less radiant lustre. Doubtless
while he lay in the manger the virtues of his mind beamed forth in his countenance.
or is it to be wondered at that the Jewish doctors were so filled with admiration at
him while he was yet a child [ ote: Luke 2:46-47.]. But principally must we view
him during the course of his ministry. What marvellous compassion did he manifest
to the souls and bodies of men! ot one applied to him for bodily or spiritual health
without obtaining his request. And when many were hardened in their sins he wept
over them [ ote: Luke 19:41.]; yea, he even pleaded the cause of those who mocked
and reviled him on the cross [ ote: Luke 23:34.]. His zeal for God was ardent and
unremitted. It was “his meat and drink to do the will of his heavenly Father;” nor
could any thing for one moment divert or deter him from the prosecution of his
work. His meekness, patience, fortitude, were altogether invincible. Whatever was
amiable and excellent in man abounded in him [ ote: Psalms 45:2.]. He was not
merely virtuous, but virtue itself incarnate. or, though continually tried in the
hottest furnace, was there found in him the smallest imperfection or alloy [ ote:
John 14:30.].]
3. In his mediatorial character—](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-223-320.jpg)
![[With what readiness did he become a surety for sinful man [ ote: Psalms 40:7-8.]!
What astonishing condescension did he manifest in uniting himself to our nature!
How cheerfully did he go forth to meet the sufferings that were appointed for him.
In the garden and on the cross, when to the eye of sense “his visage was marred
more than any man’s,” his beauty was most conspicuous to the eye of faith. His
obedience unto death was the fruit of his love, and the price of our redemption. How
beautiful is he now in the eyes of those who behold his glory! And how will he “be
admired and glorified by all” in the last day! Satan must have blinded us indeed if
we be yet insensible to his charms [ ote: 2 Corinthians 4:4.]. If we be true believers,
he cannot but be precious to our souls [ ote: 1 Peter 2:7.].]
Application—
1. To those who have never yet beheld the goodness and beauty of the Lord—
[We speak not now to those who seek his face, and long to enjoy him; for though
their sorrow endure for a night, joy will come to them in the morning. But they, who
pant not after him, are miserably ignorant of his excellency. Their views of Christ
are different from those of the most competent judges [ ote: To the Father he is
“chosen and precious,” 1 Peter 2:4; to the angels, the subject of their praise,
Revelation 5:11-12; to saints of old, an object of great desire, Haggai 2:7. John 8:56;
to all pious men at this time, their supreme good, Philippians 3:7-8.], and different
from what they will shortly be in the eternal world. Let such persons diligently
consider the Saviour’s character, and cry to God for that spirit whose office it is to
reveal Christ unto us. Then shall they both see the King in his beauty, and be
changed into his image [ ote: Isaiah 33:17. 2 Corinthians 3:18.].]
2. To those whose eyes have been opened to behold him—
[Let your meditations of him be more sweet and frequent. However much you know
of him, there are unsearchable depths unfathomed. Let your determination
therefore accord with that of David [ ote: Psalms 27:4.]—. View him as appointing
your trials, and dispensing your mercies. Consider him as the fountain from whence
you are to have supplies of grace. Look to him as the example which you are
continually to follow. Above all, rely on him as expiating your guilt, and interceding
for you. Thus will you glory in him as your “friend and your beloved;” and at last
will see him as he is, and be like him for ever.]
PULPIT, "His goodness. The goodness, i.e. the prosperity, of Israel or the land.
Revised Version margin, "their prosperity." If the affix "his" is referred to
Jehovah, the nouns "goodness" and "beauty" must be taken, not as his attributes,
but as gifts bestowed by him, the prosperity and beauty which he confers. But it is
more suitable to the context to consider the reference to be to the people, who in the
next clause are divided into young men and maidens, and to take the "goodness," or
goodliness, as appertaining more especially to the former, and the "beauty" to the
latter. His beauty (comp. Ezekiel 16:14). (For the Messianic interpretation, see](https://image.slidesharecdn.com/zechariah9commentary-161012133636/85/Zechariah-9-commentary-224-320.jpg)
Uploaded byGLENN PEASE
Zechariah 9 commentary
The document discusses the latter sections of the Book of Zechariah, focusing on eschatology, the challenges faced by the Israelites after the temple's completion, and the promises of God for future restoration through a coming king. It highlights themes of judgment against proud nations and salvation for the humble, framing these events in the context of historical and prophetic significance, notably the anticipated impact of Alexander the Great. The document also questions authorship and coherence within the text, suggesting that the latter chapters may not have been written by Zechariah himself.
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Zechariah 9 commentary
- 1. ZECHARIAH 9 COMMETARY EDITED BY GLE PEASE I TRODUCTIO PETER PETT, "Introduction This Second Main Section In Chapters 9-14 Probably Came Later in Zechariah’s Life and It Concentrates on the Eschatalogical Future When God Will Finally Bring All His Work to Fruition. Many years have passed. The building of the Temple has been completed, but it has not produced the spiritual revival that Zechariah had hoped for. The nations round about are constantly at odds with them. The leaders are dallying with divination and the occult (Zechariah 10:2). Zechariah, whose words had been so effective in his youth, now finds his efforts thwarted and he himself rejected and put to one side (Zechariah 11:4-14). His opponents are profiting from their position by misusing the Temple to the detriment of the people, having become ‘traffickers of the sheep’ (Zechariah 11:5; Zechariah 11:7; Zechariah 11:11). So in this second main section the prophet, realising that everything was not going to happen as speedily as he had hoped, seeks to encourage the faithful in Israel and concentrates on the more distant future, and the fulfilling of the purposes of God. Then the nations as a whole will be dealt with by God and His people will become a blessing to the world, especially through their Coming King. But before the final fulfilment there will be treachery and suffering. For God’s triumph will come through the tribulation of His people. This second main section divides up into two subsections, 9-11 and 12-14. A ALYSIS OF THE FIRST SUBSECTIO . This third section of Zechariah’s prophecy (Zechariah 9:1 to Zechariah 11:17) is not so clearly divided up as the previous sections but we may possibly divide it as follows on the basis of exhortations: · ‘The burden of the word of YHWH on’ (the northern nations) - (Zechariah 9:1). · ‘Rejoice greatly O daughter of Zion --- behold your King comes’ (Zechariah 9:9). · ‘Ask of YHWH rain in the time of the latter rain’ (Zechariah 10:1). · ‘Open your doors, O Lebanon ---’ (Zechariah 11:1). I DEPTH A ALYSIS OF Zechariah 9-11.
- 2. · Destruction ofthe pride and wisdom of the nations, salvation for the humbled Philistines, God will encamp around His house (His people) so that they will never again be oppressed (Zechariah 9:1-8). · ‘His people are called on to behold the arrival of the lowly but triumphant King who will introduce peace and abjure warfare. He will release the captive exiles, who are therefore to turn to the Stronghold, for YHWH will act on their behalf as their Defender using His own weaponry of lightning and whirlwind and thus they will feast and rejoice and flourish in perfect safety (Zechariah 9:9-17). · His people are to ask of YHWH for the necessary rains and the One Who is their Defender (the One Who makes lightning - Zechariah 9:14) will give them rain, for God will deal with the false prophets and shepherds, and will raise up One Who will be His Cornerstone, His secure nail, and His battle bow, and an army of rulers who will be mighty men and will deliver His people. His people will be made strong and rejoice and He will signal to the exiles, will strengthen them in YHWH and they will return and walk up and down in His ame (Zechariah 10:1-12). · The nation is to open its doors to invaders because it has listened to the false shepherds and rejected its true shepherd who is valued at a derisory thirty pieces of silver. The result is that they will have to endure the false shepherds that they have chosen (Zechariah 11:1-17) ote that in ‘a’ God promises that He will deal with the proud nations, and that His people will never be oppressed, and in the parallel His people will be oppressed because they have chosen to follow false shepherds. In ‘b’ their King comes and YHWH fights on His people’s behalf with His own weaponry, and in the parallel He sends His Cornerstone and again acts on their behalf again with His own weaponry. In this remarkable chapter we have a description of YHWH’s purposes for the world. We may summarise it as follows: · All who are proud, and especially Tyre and Sidon, the outstanding symbol of pride and wealth at the time, will be brought down (Zechariah 9:1-4). · This will affect the attitudes of the peoples like the Philistines and they will see what happens and will be afraid. They too will be humbled, but in their case it will lead them to become one with God’s people, freed from idolatry (Zechariah 9:5- 7). · At this time YHWH will become as a guard to His house (the house of Israel), so that His people will be free from oppressors (Zechariah 9:8). · The coming King will arrive, triumphant and victorious and yet riding in humility on an ass (Zechariah 9:9). · At this stage all weapons of warfare will be dispensed with, and the King will command peace to the nations and establish worldwide dominion in peace (Zechariah 9:10). · Because of the blood of the covenant His people will now be free to come out of their prisons as ‘prisoners of hope’ and return to His stronghold (Zechariah 9:11- 12). · The influence of His people will reach across the seas even to Javan (Zechariah 9:13). · And all this will be wrought by the hand of YHWH as He goes forward to
- 3. conquer, just asHe did before Israel of old (Zechariah 9:14). · YHWH will watch over His people who will be under His protection and will make even the most fiendish weapons fail against them. They will be able to feast, and tread on their enemies’ sling stones, and satiate themselves with wine in the face of their enemies (Zechariah 9:15). · And on that day God will save them, and the age of blessing and plenty will dawn (916-17). So the overall picture is of judgment on the proud, and of salvation to the humble, wrought by YHWH through the coming King. Judgment on Israel’s Enemies 1 A prophecy: The word of the Lord is against the land of Hadrak and will come to rest on Damascus— for the eyes of all people and all the tribes of Israel are on the Lord—[a] BAR ES, "The burden - o of the word of the Lord in (or, upon) the land of Hadrach The foreground of this prophecy is the course of the Victories of Alexander, which circled round the holy land without hurting it, and ended in the overthrow of the Persian empire. The surrender of Damascus followed first, immediately on his great victory at the Issus; then Sidon yielded itself and received its ruler from the conqueror, Tyre he utterly destroyed; Gaza, we know, perished; he passed harmless by Jerusalem. Samaria, on his return from Egypt, he chastised. It is now certain that there was a city called Hadrach in the neighborhood of Damascus and Hamath, although its exact site is not known. “It was first found upon the geographical tablets among the Assyrian inscriptions.” “In the catalogue of Syrian cities, tributary to Nineveh, (of which we have several copies in a more or less perfect state, and varying from each other, both in arrangement and extent) there are three names, which are uniformly grouped together and which we read Manatsuah, Magida
- 4. (Megiddo) and Du’ar(Dor). As these names are associated with those of Samaria, Damascus, Arpad, Hamath, Carchemish, Hadrach, Zobah, there can be no doubt of the position of the cities” . In the Assyrian Canon, Hadrach is the object of three Assyrian expeditions , 9183 (b.c. 818), 9190 (811) and 9200 (801). The first of these follows upon one against Damascus, 9182 (817). In the wars of Tiglath-pileser II. (the Tiglath-pileser of Holy Scripture,) it has been twice deciphered; (1) In the war b.c. 738, 737, after the mention of “the cities to Saua the mountain which is in Lebanon were divided, the land of Bahalzephon to Ammana” (Ammon), there follows Hadrach ; and subsequently there are mentioned as joined to the league, “19 districts of Hamath, and the cities which were round them, which are beside the sea of the setting sun.” (2) In his “War in Palestine and Arabia” , “the city of Hadrach to the land of Saua,” and six other cities are enumerated, as “the cities beside the upper sea,” which, he says, “I possessed, and six of my generals as governors over them I appointed.” No other authority nearly approaches these times. The nearest authority is of the second century after our Lord, 116 a.d. : “R. Jose, born of a Damascene mother, said,” answering R. Yehudah ben Elai, , “I call heaven and earth to witness upon me, that I am of Damascus, and that there is a place called Hadrach.” Cyril of Alexandria says that “the land of Hadrach must be somewhere in the eastern parts, and near to Emath (now Epiphania of Antioch) a little further than Damascus, the metropolis of the Phoenicians and Palestine.” A writer of the 10th century says that there was “a very beautiful mosque there, called the Mesjed-el-Khadra, and that the town was named from it.” The conjecture that Hadrach might be the name of a king , or an idol , will now probably be abandoned, nor can the idea, (which before seemed the most probable and which was very old), that it was a symbolic name, hold any longer. For the prophets do use symbolic names ; but then they are names which they themselves frame. Micah again selects several names of towns, now almost unknown and probably unimportant, in order to impress upon his people some meaning connected with them , but then he does himself so connect it. He does not name it (so to say), leaving it to explain itself. The name Hadrach would be a real name, used symbolically, without anything in the context to show that it is a symbol. The cities, upon which the burden or heavy prophecy tell, possessed no interest for Israel. Damascus was no longer a hostile power; Hamath had ever been peaceable, and was far away; Tyre and Sidon did not now carry on a trade in Jewish captives. But the Jews knew from Daniel, that the empire, to which they were in subjection, would be overthrown by Greece Dan_8:20-21. When that rapid attack should come, it would be a great consolation to them to know, how they themselves would fare. It was a turning point in their history and the history of the then known world. The prophet describes (see below at Zec_9:8) the circuit, which the conqueror would take around the land which God defended; how the thunder-cloud circled round Judaea, broke irresistibly upon cities more powerful than Jerusalem, but was turned aside from the holy city “in going and returning,” because God encamped around it. “The selection of the places and of the whole line of country corresponds very exactly to the march of Alexander after the battle of Issus, when Damascus, which Darius had chosen as the strong depository of his wealth, of Persian women of rank, confidential officers and envoys, , was betrayed, but so opened its gates to his general, Parmenio. Zidon, a city renowned for its antiquity and its founders, surrendered freely; Tyre, here specially marked out, was taken after a 7 months’ siege; Gaza too resisted for 5 months, was taken, and, as it was said, ‘plucked up.’” And Damascus shall be the rest thereof - God’s judgment fell first upon
- 5. Damascus. But theword “resting-place” is commonly used of quiet peaceful resting, especially as given by God to Israel; of the ark, the token of the Presence of God, after its manifold removals, and of the glorious dwelling-place of the Christ among people . The prophet seems then purposely to have chosen a word of large meaning, which should at once express (as he had before) Zec_6:8, that the word of God should fall heavily on Damascus and yet be its resting-place. Hence, about the time of our Lord, the Jews interpreted this of the coming of the Messiah, that “Jerusalem should reach to the gates of Damascus. Since Damascus shall be the place of His rest, but the place of His rest is only the house of the sanctuary, as it is said, “This is My rest for ever; here will I dwell.” Another added, , “All the prophets and all prophesied but of the years of redemption and the days of the Messiah.” Damascus, on the conversion of Paul, became the first resting- place of the word of God, the first-fruits of the Gentiles whom the Apostle of the Gentiles gathered from east to west throughout the world. When (or For) the eyes of man - As (literally, and that is, especially beyond others) “of all the tribes of Israel, shall be toward the Lord.” This also implies a conversion of Gentiles, as well as Jews. For man, as contrasted with Israel, must be the pagan world, mankind . “The eyes of all must needs look in adoration to God, expecting all good from Him, because the Creator of all provided for the well-being of all, as the Apostle says, “Is He the God of the Jews only? Is He not also of the Gentiles? Yea, of the Gentiles also” Rom_3:29. God’s time of delivering His people is, when they pray to Him. So Jehoshaphat prayed, “O our God, wilt Thou not judge them? For we have no strength against this great company, which is come against us, and we know not what we shall do; but our eyes are on Thee” 2Ch_20:12; and the Psalmist says, “The eyes of all wait toward Thee; and, “toward them that fear Him.” Psa_33:18, or in Ezra’s Chaldee, “The eye of their God was upon the elders of the Jews” Ezr_5:5., or, “the eyes of the Lord thy God are upon it” (the land), Deu_11:12; but there is no construction like “the Lord hath an eye on (obj.) man” (as 70: Jonathan, Syr.) The passages, “whose eyes are opened upon all the ways of the sons of men, to give etc.” Jer_32:19, “his eyes behold the nations,” are altogether different. “The eye of” must be construed as “his own eye.”) “as the eyes of servants are unto the hand of their masters, add as the eyes of a maiden are unto the hand of her mistress, so our eyes are unto the Lord our God, until He have mercy upon us.” “For in those days,” says a Jew, who represents the traditional interpretation, (Rashi), man shall look to his Creator, and his eyes shall look to the Blessed One, as it was said above, we will go with you, and they shall join themselves, they and their cities, to the cities of Israel.” And another; (Kimchi), “In those days the eyes of all mankind shall be to the Lord, not to idols or images; therefore the land of Hadrach and Damascus, and the other places near the land of Israel - shall be included among the cities of Judah, and shall be in the faith of Israel.” CLARKE, "The burden of the word of the Lord - The oracle contained in the word which Jehovah now speaks. This is a prophecy against Syria, the Philistines, Tyre, and Sidon, which were to be subdued by Alexander the Great. After this the prophet speaks gloriously concerning the coming of Christ, and redemption by him. Most learned men are of opinion that this and the succeeding chapters are not the work of Zechariah, but rather of Jeremiah; Hosea, or some one before the captivity. It is certain that Zec_11:12, Zec_11:13, is quoted Mat_27:9, Mat_27:10, as the language of
- 6. Jeremiah the prophet.The first eight chapters appear by the introductory parts to be the prophecies of Zechariah: they stand in connection with each other, are pertinent to the time when they were delivered, are uniform in style and manner, and constitute a regular whole; but the six last chapters are not expressly assigned to Zechariah, and are unconnected with those that precede: - the three first of them are unsuitable in many parts to the time when Zechariah lived; all of them have a more adorned and poetical turn of composition than the eight first chapters, and they manifestly break the unity of the prophetical book. I conclude, from internal marks, that these three chapters, (9, 10, 11), were written much earlier than the time of Jeremiah, and before the captivity of the ten tribes. They seem to suit Hosea’s age and manner; but whoever wrote them, their Divine authority is established by the two quotations from them, Zec_9:9; Zec_11:12, Zec_11:13. See below. The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were written after the death of Josiah, Zec_12:11; but whether before or after the captivity, and by what prophet, is uncertain, although I incline to think that the author lived before the destruction of Jerusalem by the Babylonians. See on Zec_13:2-6 (note). They are twice quoted in the New Testament, Zec_12:10; Zec_13:7. - Newcome. My own opinion is, that these chapters form not only a distinct work, but belong to a different author. If they do not belong to Jeremiah, they form a thirteenth book in the minor prophets, but the inspired writer is unknown. The land of Hadrach - The valley of Damascus, or a place near to Damascus. Alexander the Great gained possession of Damascus, and took all its treasures; but it was without blood; the city was betrayed to him. Damascus shall be the rest thereof - The principal part of this calamity shall fall on this city. God’s anger rests on those whom he punishes, Eze_5:13; Eze_16:42; Eze_ 24:13. And his rod, or his arm, rests upon his enemies, Psa_125:3; Isa_30:23. See Newcome. When the eye of man - Newcome translates thus: “For the eye of Jehovah is over man, And over all the tribes of Israel.” This is an easy sense, and is followed by the versions. GILL, "The burden of the word of the Lord,.... A prophecy, as in Pro_31:1 which is sometimes of things sorrowful and distressing, as the destruction of people, as in Isa_ 31:1 and sometimes of things joyful, as in Zec_13:1 and here it contains good news to the church of Christ, Zec_9:9, &c.; and is called a "burden", because the word of the Lord is often so to carnal men; see Jer_23:33 the words may be rendered, a "declaration", or "a publication", of "the word of the Lord" (u); it signifies a publishing of it or bringing it forth; and so the Arabic version renders it "a revelation of the word of the Lord"; a carrying of it about: which was made in the land of Hadrach; this is either the name of a man; of some king, as Aben Ezra observes; and some Jewish writers (w) say the King Messiah, who is חד "sharp" to the nations of the world, and רך "tender" to the Israelites: or rather the name of a place, and may design Syria, to which Damascus belonged; see Isa_7:8 or some place near it: says
- 7. R. Jose (x), "Iam of Damascus, and I call heaven and earth to witness that there is a place there, the name of which is Hadrach.'' Hillerus (y) takes it to be the same with Coelesyria, or hollow Syria, a vale which lay between Libanus and Antilibanus, and goes by many names; the same that is called Hoba, Gen_14:15 the plain of Aren, and the house of Eden, Amo_1:5 and here Hadrach; and thinks it had its name from Hadar, a son of Ishmael, Gen_25:15 and observes what is said, Gen_25:18, that the "Ishmaelites dwelt from Havilah", which is to the south of Palestine, "unto Shur", a town situated over against Egypt, "as you go to Assyria"; that is, to the Agra of Ptolemy in Susiana. The Targum renders it "in the land of the south.'' There was a city in Coelesyria, called Adra by Ptolemy (z); which, as Jerom says (a), was distant from Bostra twenty five miles; since called the city of Bernard de Stampis; where were Christian churches in the fourth and fifth centuries, whose bishops were present at councils held in those times (b); and, according to this prophecy, here the word of the Lord was to be published; and it may have respect to the conversion of the inhabitants of it in future times: though some take it to be not the proper name of a place, but an appellative, and render it, "the land about", or "the land about thee" (c); that is, about Judea; the nations round about it, particularly Syria, Phoenicia, and Palestine. And Damascus shall be the rest thereof; either of the Lord himself; his glorious Shechinah shall rest there, as Kimchi interprets it; and so the Targum paraphrases it, "and Damascus shall be converted, that it may be of the house of his Shechinah;'' see Isa_11:10 or of the word of the Lord, which should be declared and published there, as it was by the Apostle Paul, who was converted near it, and preached in it, Act_9:3 or of Hadrach, or the adjacent country: unless it is to be understood of the burden of the Lord resting on it, or of the taking of this city in the times of Alexander the great; which, with the destruction of the cities after mentioned, some make a type or symbol of the abolition of Paganism in the Roman empire; but the former sense seems best. When the eyes of man, as of all the tribes of Israel, shall be towards the Lord; or, "when the eyes of men shall be to the Lord, and to all the tribes of Israel"; so Kimchi and Ben Melech; that is, as they interpret it, when the eyes of all men shall be to the Lord, and not to their idols; and also to all the tribes of Israel, to go along with them in their ways; as it is said above Zec_8:23, "we will go with you": or they shall look to the Lord, even as the tribes of Israel themselves do; and which is true of sinners when converted, whether Jews or Gentiles; and particularly was true of that great man, the Apostle Paul, who was converted near Damascus, when the eyes of his understanding being enlightened, and he seeing the insufficiency of all other objects, looked to the Lord alone for pardon, righteousness, life, and salvation; even as all true Israelites do, who are after the Spirit, and not after the flesh. Though some understand these words of the eyes of the Lord being upon every man, as well as upon the tribes of Israel; upon wicked men to punish them, as upon his people to protect and defend them: and to this sense the Targum inclines, paraphrasing the words thus,
- 8. "for before theLord are manifest the works of the children of men, and he is well pleased with all the tribes of Israel.'' HE RY, "After the precious promises we had in the foregoing chapter of favour to God's people, their persecutors, who hated them, come to be reckoned with, those particularly that bordered close upon them. I. The Syrians had been bad neighbours to Israel, and God had a controversy with them. The word of the Lord shall be a burden in the land of Hadrach, that is, of Syria, but it does not appear why it was so called. That that kingdom is meant is plain, because Damascus, the metropolis of that kingdom, is said to be the rest of this burden; that is, the judgments here threatened shall light and lie upon that city. Those are miserable upon whom the burden of the word of the Lord rests, upon whom the wrath of God abides (Joh_3:36); for it is a weight that they can neither shake off nor bear up under. There are those whom God causes his fury to rest upon. Those whom the wrath of God makes its mark it will be sure to hit; those whom it makes its rest it will be sure to sink. And the reason of this burden's resting on Damascus is because the eyes of man, as of all the tribes of Israel (or rather, even of all the tribes of Israel), are towards the Lord, because the people of God by faith and prayer look up to him for succour and relief and depend upon him to take their part against their enemies. Note, It is a sign that God is about to appear remarkably for his people when he raises their believing expectations from him and dependence upon him, and when by his grace he turns them from idols to himself. Isa_17:7, Isa_17:8, At that day shall a man look to his Maker. It may be read thus, for the Lord has an eye upon man, and upon all the tribes of Israel; he is King of nations as well as King of saints; he governs the world as well as the church, and therefore will punish the sins of other people as well as those of his own people. God is Judge of all, and therefore all must give account of themselves to him. When St. Paul was converted at Damascus, and preached there, and disputed with the Jews, then the word of the Lord might be said to rest there, and then the eyes of men, of other men besides the tribes of Israel, began to be towards the Lord; see Act_9:22. Hamath, a country which lay north of Damascus, and which we often read of, shall border thereby (Zec_9:2); it joins to Syria, and shall share in the burden of the word of the Lord that rests upon Damascus. The Jews have a proverb, Woe to the wicked man, and woe to his neighbour, who is in danger of partaking in his sins and in his plagues. Woe to the land of Hadrach, and woe to Hamath that borders thereby. JAMISO , "Zec_9:1-17. Ninth to fourteenth chapters are prophetical. Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See on Introduction. Alexander’s conquests in Syria (Zec_9:1-8). God’s people safe because her king cometh lowly, but a Savior (Zec_9:9-10). The Maccabean deliverance a type thereof (Zec_9:11-17). in ... Hadrach — rather, concerning or against Hadrach (compare Isa_21:13). “Burden” means a prophecy BURDENED with wrath against the guilty. Maurer, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration. Hadrach — a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names (“Hadrach” and “Bikathaven,” Amo_1:5, Margin); hence it passed into oblivion. An ancient Rabbi
- 9. Jose is, however,stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768 also declared to Michaelis that there was then a town of that name, and that it was capital of the region Hadrach. The name means “enclosed” in Syrian, that is, the west interior part of Syria, enclosed by hills, the Coelo-Syria of Strabo [Maurer]. Jerome considers Hadrach to be the metropolis of Coelo-Syria, as Damascus was of the region about that city. Hengstenberg regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. Gesenius thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar “land of Sihon,” Neh_9:22. Damascus ... rest thereof — that is, the place on which the “burden” of the Lord’s wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4]. eyes of man, as of all ... Israel ... toward the Lord — The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest’s refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (2Ch_20:12; Psa_23:2). Typical of the effect of God’s judgments hereafter on all men, and especially on the Jews in turning them to Him. Maurer, Pembellus and others, less probably translate, “The eyes of the Lord are upon man, as they are upon all Israel,” namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The “all,” I think, implies that whereas men’s attention generally (whence “man” is the expression) was directed to Jehovah’s judgments, all Israel especially looks to Him. K&D, "Judgment upon the Land of Hadrach; and Zion's King of Peace. - Zec_9:1. The true interpretation of this section, and, in fact, of the whole prophecy, depends upon the explanation to be given to the heading contained in this verse. The whole verse reads thus: “Burden of the word of Jehovah over the land of Hadrach, and Damascus is its resting-place; for Jehovah has an eye upon the men, and upon all the tribes of Israel.” There is a wide divergence of opinion concerning the land of ְך ָר ְד ַ.ח We need not stop to give any elaborate refutation to the opinion that Hadrach is the name of the Messiah (as some Rabbins suppose), or that it is the name of an unknown Syrian king (Ges., Bleek), or of an Assyrian fire-god, Adar or Asar (Movers), or of a deity of Eastern Aramaea (Babylonia), as Hitzig maintained, since there is no trace whatever of the existence of such a king or deity; and even Hitzig himself has relinquished his own conjecture. And the view defended by J. D. Mich. and Rosenmüller, that Hadrach is the name of an ancient city, situated not far from Damascus, is destitute of any tenable basis, since Hengstenberg (Christol. iii. p. 372, transl.) has proved that the historical testimonies adduced in support of this rest upon some confusion with the ancient Arabian city of Drâa, Adrâa, the biblical Edrei (Deu_1:4). As the name Hadrach or Chadrach never occurs again, and yet a city which gives its name to a land, and occurs in connection with Damascus, Hamath, Tyre, and Sidon, could not possibly have vanished so completely, that even the earlier Jewish and Christian commentators heard nothing of it, Chadrach can only be a symbolical name formed by the prophet himself (as Jerome maintained, according to a Jewish tradition), from chad, acris, sharp, brave, ready for war (in Arabic, ᐓdd, vehemens fuit, durus in ira, pugna), and râkh, soft, tender, in the sense of sharp- soft, or strong-tender, after the analogy of the symbolical names. Dumah for Edom, in
- 10. Isa_21:11; Sheshach forBabylon, in Jer_25:26; Jer_51:41; Ariel for Jerusalem, in Isa_ 29:1-2, Isa_29:7. This view can no more be upset by the objection of Koehler, that the interpretation of the name is a disputed point among the commentators, and that it is doubtful why the prophet should have chosen such a symbolical epithet, than by the circumstance that the rabbinical interpretation of the word as a name for the Messiah is evidently false, and has long ago been given up by the Christian commentators. That Hadrach denotes a land or kingdom, is raised above all reach of doubt by the fact that 'erets (the land) is placed before it. But what land? The statement in the following sentence by no means compels us to think of a province of Syria, as Hitzig, Koehler, and others suppose. As the cities and lands which follow are quoted under their ordinary names, it is impossible to imagine any reason for the choice of a symbolical name for another district of Syria bordering upon Damascus and Hamath. The symbolical name rather points to the fact that the land of Hadrach denotes a territory, of which Damascus, Hamath, Tyre, Sidon, and Philistia formed the several parts. And this is favoured by the circumstance that the words, “Burden of the word of Jehovah upon the land of Hadrach,” form the heading to the oracle, in which the preposition ב is used as in the expression ב ָר ֲע ַ א ָ ַמ in Isa_21:13, and is to be explained from the phrase ְב ר ָב ָ ל ַפָנ in Isa_9:7 : The burdensome word falls, descends upon the land of Hadrach. The remark of Koehler in opposition to this, to the effect that these words are not a heading, but form the commencement of the exposition of the word of Jehovah through the prophet, inasmuch as the following clause is appended with ,ו is quite groundless. The clause in Isa_14:28, “In the year that king Ahaz died was this burden,” is also a heading; and the assertion that the ו before ק ֶשׂ ֶ ַ is not a ו explic., but an actual ו conjunct., rests upon the assumption that the cities and lands mentioned in the course of this prophecy have not already been all embraced by the expression ְך ָר ְד ַח ץ ֶר ֶא - an assumption which has not been sustained by any proofs. On the contrary, the fact that not only is Damascus mentioned as the resting-place of the word of Jehovah, but Hamath and also the capitals of Phoenicia and Philistia are appended, proves the very opposite. This evidently implies that the burden resting upon the land of Hadrach will affect all these cities and lands. The exposition of the burden announced upon the land of Hadrach commences with ק ֶשׂ ֶ ַדְ.ו This is attached to the heading with Vav, because, so far as the sense is concerned, massâ' is equivalent to “it presses as a burden.” The exposition, however, is restricted, so far as Damascus and Hamath are concerned, to the simple remark that the burdensome word upon Hadrach will rest upon it, i.e., will settle permanently upon it. (The suffix in תוֹ ָחֻנ ְמ refers to יי ר ַב ְד א ָ ַ).מ It is only with the lands which stood in a closer relation to Judah, viz., Tyre, Sidon, and the provinces of Philistia, that it assumes the form of a specially prophetic description. The contents of the heading are sustained by the thought in the second hemistich: “Jehovah has an eye upon men, and upon all the tribes of Israel.” ם ָדፎ ין ֵע with the genit. obj. signifies the rest of mankind, i.e., the heathen world, as in Jer_32:20, where “Israel” and “men” are opposed to one another. The explanatory clause, according to which the burden of Jehovah falls upon the land of Hadrach, and rests upon Damascus, because the eyes of Jehovah looks upon mankind and all the tribes of Israel, i.e., His providence stretches over the heathen world as well as over Israel, is quite sufficient in itself to overthrow the assumption of Hofmann and Koehler, that by the land of Hadrach we are to understand the land of Israel. For if the explanatory clause were understood as signifying that the burden, i.e., the judgment,
- 11. would not onlyfall upon Hamath as the representative of the human race outside the limits of Israel, but also upon the land of Hadrach as the land of all the tribes of Israel, this view would be precluded not only by the circumstance that in what follows heathen nations alone are mentioned as the objects of the judgment, whereas salvation and peace are proclaimed to Israel, but also by the fact that no ground whatever can be discovered for the application of so mysterious an epithet to the land of Israel. According to Hofmann (Schriftb. ii. 2, p. 604), ְך ָר ְד ַח ץ ֶר ֶא signifies the whole of the territory of the kingdom of David, which is so called as “the land of Israel, which, though weak in itself, was, through the strength of God, as sharp as a warrior's sword.” But if a judgment of destruction, which Hofmann finds in our prophecy, were announced “to all the nations dwelling within the bounds of what was once the Davidic kingdom,” the judgment would fall upon Israel in the same way as upon the heathen nations that are named, since the tribes of Israel formed the kernel of the nations who dwelt in what was once the Davidic kingdom, and Israel would therefore show itself as a sharp-soft people. Hence Koehler has modified this view, and supposes that only the heathen dwelling within the limits of the nation of the twelve tribes are threatened with Jehovah's judgment, - namely, all the heathen within the land which Jehovah promised to His people on their taking possession of Canaan (Num_34:1-12). But apart from the unfounded assumption that Hadrach is the name of a district of Syria on the border of Damascus and Hamath, this loophole is closed by the fact that, according to Num_34:1., Hamath and Damascus are not included in the possession promised to Israel. According to Num_34:8, the northern boundary of the land of Israel was to extend to Hamath, i.e., to the territory of the kingdom of Hamath, and Damascus is very far beyond the eastern boundary of the territory assigned to the Israelites (see the exposition of Num_34:1-12). Now, if the land of Hadrach, Damascus, and Hamath were not within the ideal boundaries of Israel, and if Hamath and Hadrach did not belong to the Israelitish kingdom in the time of David, the other lands or cities mentioned in our oracle cannot be threatened with the judgment on account of their lying within the Mosaic boundaries of the land of Israel, or being subject to the Israelites for a time, but can only come into consideration as enemies of Israel whose might was to be threatened and destroyed by the judgment. Consequently the land of Hadrach must denote a land hostile to the covenant nation or the kingdom of God, and can only be a symbolical epithet descriptive of the Medo-Persian empire, which is called sharp-soft or strong-weak on account of its inwardly divided character, as Hengstenberg and Kliefoth assume. Now, however difficult it may be satisfactorily to explain the reason why Zechariah chose this symbolical name for the Medo-Persian monarchy, so much is certain, that the choice of a figurative name was much more suitable in the case of the dominant empire of that time, than in that of any small country on the border of Damascus or Hamath. All the cities and land enumerated after “the land of Hadrach,” as losing their glory at the same time, belonged to the Medo- Persian monarchy. Of these the prophet simply refers to Damascus and Hamath in general terms; and it is only in the case of the Phoenician and Philistian cities that he proceeds to a special description of their fall from their lofty eminence, because they stood nearest to the kingdom of Israel, and represented the might of the kingdom of the world, and its hostility to the kingdom of God, partly in the worldly development of their own might, and partly in their hostility to the covenant nation. The description is an individualizing one throughout, exemplifying general facts by particular cities. This is also evident from the announcement of salvation for Zion in Zec_9:8-10, from which we may see that the overthrow of the nations hostile to Israel stands in intimate connection with the establishment of the Messianic kingdom; and it is also confirmed by the second half of our chapter, where the conquest of the imperial power by the people of God is set
- 12. forth in thevictories of Judah and Ephraim over the sons of Javan. That the several peoples and cities mentioned by name are simply introduced as representatives of the imperial power, is evident from the distinction made in this verse between (the rest of) mankind and all the tribes of Israel. CALVI , "One thing had escaped my notice in the words of the Prophet — that great people and strong nations would come. We have said that “great” rather than “many” ought to be adopted. The latter meaning may indeed be allowed that the worshipers of God would come from various cities; but as the word ,עצומים otsumim properly signifies strong, and as it is certain that the Prophet means the same thing by the two words, it is more probable that he speaks of strong and valiant people, as they are not so easily subdued; for the more any one excels in prowess, the more stiff is his neck to undertake the yoke. As then the strong and the brave, and such as are eminent in the world, are not so easily brought to submit to God, the Prophet expressly says, that they shall become teachable, and be made willing, so that pride, as it is usually the case, shall not be a hindrance to them. (93) I come now to the passage in which the Prophet announces a heavy burden, or a severe and fearful prophecy respecting Syria and other neighboring nations. I prefer to retain the word “burden,” rather than to render it prophecy, as many expositors have done; for though ,משא mesha, is sometimes taken simply for prophecy, yet there is here, as it appears to me, something particular intended; for the Prophet denounces God’s judgment both on Syria and on the surrounding countries, and the word prophecy is not suitable; for to say “the prophecy of the word,” would be strange and without meaning. But when he says, The burden of the word of God, the sentence is full, and flows well; for he reminds us that his word would not be ineffectual, but full of effect, as it would lie as a burden on Syria and on other countries, which they should not be able to shake off. The burden then of the word of Jehovah; that is, “I have now a prediction which will be grievous and severe to those heathens who now disturb the Jews, the chosen people.” But this doctrine contains consolation to the godly; for they may hence know that they are safe under God’s protection, as he carries on war with their enemies; nay, his vengeance was now prepared against all those who harassed the Jews. As then he had before promised that incredible favor of God which we have noticed, so now he declares that the Church would be safe under the protection of God, inasmuch as vengeance was in readiness for all the ungodly. But the Prophet mentions here only the cities known to the Jews, for it was enough to refer to them as an example, that the Jews might hence conclude that God would be always the protector of his Church, so that no enemies shall escape unpunished. The Prophet then no doubt mentioned these few cities to the Jews, that they might feel assured that nothing is so strong and impetuous in the world which God cannot easily subdue and lay prostrate. ow as we apprehend the Prophet’s object, we shall come to the words.
- 13. Some think thatthe word ,חדרך chedrak, includes the whole of Syria, which seems to me probable. Others suppose that some notable city is meant, as Damascus is immediately subjoined. But as the matter is uncertain, and as there is no doubt but that the Prophet speaks of the kingdom of Syria, I will not contest the point. Be it then the name of a city or of a country, (94) it is all the same, for the Prophet means that the vengeance of God was impending over the Syrians, and impending in such a manner, that it would not depart from them until they were wholly destroyed. For when he adds that its rest would be Damascus, he intimates that God’s judgment would not be like a storm, which soon passes away, but that it would be a heavy and burdensome mass, which could not be dissipated, according to what Isaiah says — “The word came on Jacob and fell on Israel;” (Isaiah 8:9;) that is, what God pronounced against Jacob fell on Israel. He indeed changes the name, but it is the same as though he had said — “When God shall punish Jacob, can the Israelites escape?” for they were the same. The sentence then shall fall, that is, it shall find its own place: in vain will they run here and there to escape. The Jews then will gain nothing by their flight; for the vengeance now denounced by the Lord shall lay hold on them. So also in this place he says, the burden of the word of Jehovah on the land of Chadrak and Damascus, the royal city, the metropolis, shall be its rest, its dwelling; for the Lord’s vengeance will fix its station there, and it cannot be thence removed. In vain then will the Syrians try in various ways to escape, for they must be pressed down by God’s hand, until they be laid prostrate. We now then understand in what sense the Prophet says that Damascus would be the rest, the habitation, or the abode of God’s vengeance. He afterwards adds, For to Jehovah the eye of man. The particle ,כי ki is to be taken here, I think, as an adverb of time, “When”. There is indeed in reality but little difference, except that the common rendering of it greatly obscures the meaning of the Prophet. But if it be taken as an adverb of time, the passage will read better, When the eye of man shall be to Jehovah, and of all the tribes of Israel; that is, when the Jews shall begin to turn to God without any dissimulation, but with real sincerity; then he says, God will in every way bless them, and raise up his hand against their enemies. The Prophet had before exhorted the Jews to repentance; for they had been too much given to sacrifices and fastings, while no integrity existed among them. So also he shows again that their hypocrisy was an hindrance, which prevented God to manifest his favor to them; and thus he reminds them, that the gate would be opened, and the way made plain and even for God’s favor and blessings, whenever they raised their eyes to him, that is, whenever they derived their hopes from him, and fixed on him their dependence. For to direct the eyes to God is nothing else than to look to him so as to fix on him all our thoughts. Some understand by “man” all mortals, but of this I approve not; nor do I doubt but that the Prophet refers to the Jews alone; and doubtless it is not consistent with the context to regard any but the Jews. It is indeed true, that the Prophet speaks here of the calling of the Gentiles, but so as to begin with the Jews; for as they were the first-born, so it was necessary for them to have the precedence. The Prophet then here declares that God would be glorious in his chosen people, and would lay
- 14. prostrate all thebordering enemies. Then the eye of man signifies the same as the eye of the whole people; as though he had said, that after the Jews had begun to lay aside all dissimulation and devoted themselves to God, and cast all their hopes on him, they would then find God sufficiently powerful to lay in the dust all their enemies. But he afterwards adds, by way of explanation, and of all the tribes of Israel. Some give this rendering, “How much more,” as though the Prophet reasoned here from the less to the greater. But, as I have already said, this cannot be maintained. First, this explanation is strained, “The eye of man, and especially of all the tribes of Israel;” for the Jews ought to have had the first place: and secondly, the particle waw has no amplifying sense. In short, he intended by a small particle to show that precedence belonged to the Jews. I do not then understand what they mean, who would include all nations in the word “man,” and then regard the Prophet as proceeding to mention the tribes of Israel. ow what I have stated, that the true servants of God were then few, is probable enough; hence the Prophet here exhorts the whole people to a union in religion. Whenever then the whole tribes of Israel directed their eyes to God, the burden of his word would then come upon Damascus and all the Syrians. (95) For the eye of Jehovah over man, And overall the tribes of Israel. Literally it is, For to Jehovah (belongs) the eye ( i.e.the seeing) of man And of all the tribes of Israel. The “eye” here is supposed to be put for the capacity of seeing, and is rendered by some “spectator — the beholder,” or judge,—”For it belongs to Jehovah to be the beholder or the eyer of man,” or of mankind, “and of all the tribes of Israel.” But Kimchi, Blayney, and Henderson agree in the view of Calvin and of our version. The former meaning seems most suitable to the context, as a reason is given for God’s judgments on the surrounding Gentiles, for he observes the conduct of man in general as well as of the tribes of Israel: it is a declaration that his providence extends over all mankind. The paraphrase of Dathius is, “For Jehovah by his providence governs all men as well as the tribes of Israel.” — Ed. TRAPP, " The burden of the word of the LORD in the land of Hadrach, and Damascus [shall be] the rest thereof: when the eyes of man, as of all the tribes of Israel, [shall be] toward the LORD. Ver. 1. The burden] i.e. The bitter and burdensome prophecy. {See Trapp on "Malachi 1:1"}
- 15. In the landof Hadrach] Better, on the land of Hadrach; because Messiah is chad, sharp, to the nations, but rach, gentle, to the Israelites; whereby is meant, not thy land, O Immanuel, or O Messiah (as Jerome, after Rabbi Benaiah), nor a country that is near or lying round about another country, as Junius and Danaeus expound the Syrian word; but either a province or a city of some note in Syria, not far from Damascus. Diodati maketh it to be an idol of the Syrians, which represented the sun; from which the country took its name, as Isaiah 8:8, Jeremiah 48:46, Hosea 10:5. And Damacus] The metropolis of Syria, built, say some, in the place where Cain slew Abel; and there hence called Damesech, or a bag of blood; a great scourge to Israel; chiefly famous for Saint Paul’s conversion there, and his rapture into the third heaven, during that three days’ darkness, Acts 9:9 cf. 2 Corinthians 12:2. Shall be the rest thereof] sc. Of that bitter burden which shall here abide, and be set upon its own base, as Zechariah 5:11. See a like expression John 3:36, the wrath of God abideth upon an unbeliever, tanquam trabali clavo fixa; he can neither avert nor avoid it. When the eyes of man, &c.] That is, of other men, the Gentiles also, who as yet are carnal, and walk as men, shall be toward the Lord, lifted up in prayer and confident expectation of mercy. See Psalms 122:2. COKE, "Introduction CHAP. IX. God defendeth his church. Zion is exhorted to rejoice for the coming of Christ and his peaceable kingdom. God's promises of victory and defence. Before Christ 517. THIS chapter begins with announcing the fate of the Syrians, Sidonians, and Philistines, contrasted with the better prospects of the Jewish nation. It foretels the coming of the Messiah to Jerusalem, and the peace of his kingdom. The restoration of Israel and Judah is afterwards predicted, together with a series of glorious victories and great prosperity, which are set forth at large in this and the next chapter. Verse 1-2 Zechariah 9:1-2. The burden, &c.— Houbigant renders these verses, The burden, &c. against the land of Hadrach, and against Damascus, which is opposite to it. For the Lord beholdeth all men, as well as the tribes of Israel; Zechariah 9:2. Hamath also, its neighbour, and Tyre and Zidon, because it is very wise. But Dr. Blayney translates the latter part of the first verse, When toward JEHOVAH shall be the
- 16. eyes of men,observing—I cannot conceive how the original word can be made out to signify "the eyes of Jehovah over man," as represented by Houbigant and the ancient versions. The order of the words in the Hebrew, כי ליהוה עין אדם ki laiehovah ain adam, leads directly to our present English Translation, "when the eyes of man, as of all the tribes of Israel, shall be toward Jehovah." And this plainly implies that a time would come, when men, and the tribes of Israel in particular, should turn their eyes toward Jehovah, and look up to him, either in hopes of deriving some blessing from him, or in gratitude for mercies received from him. See Blayney, to whom I acknowledge myself indebted for much assistance in my Commentary on Zechariah. This chapter begins a new prophesy against Syria and the Philistines, against Tyre and Sidon, which were to be subjected by Alexander the Great. The prophet afterwards speaks of the coming of the Messiah. Hadrach was some part of Syria, not far from Damascus. COFFMA , "Whereas the first eight chapters featured the concerns relative to the building of the physical temple, without at all leaving out of sight the far more important matter of the ultimate building of the true temple, the church or kingdom of Christ, at this point in Zechariah, the emphasis shifts almost totally to the true temple to be set up at the first Advent of the Messiah. The overwhelming importance of this section of Zechariah is attested by the repeated references to it throughout the ew Testament; and we believe that the only true understanding of the prophecy must be related to those ew Testament usages of it. We agree with Hailey that, "It seems wise to build one's interpretation of these chapters around the passages that are quoted by Jesus and the ew Testament writers."[1] In passing, we should be conscious of the fact that scholars generally place these chapters (Zechariah 9-14) at a later period in the prophet's life; and the destructive critics have employed every device possible in their efforts to deny the unity and integrity of them. Multiple authorships, late dating, early dating, endless and unnecessary emendations, deletions, omissions, rearrangements, substitutions of their own words for the Word of God, etc. etc., until, at last, there remains nothing but a scissors and paste production authored recently and bearing little if any resemblance to the sacred text which has survived more than twenty-five centuries- these are but a few of the devices employed against these chapters. With reference to all such intellectual doodlings with the Word of God, we categorically reject them as worthless. We are indebted to Robert C. Dentan, himself a liberal scholar, for his frank admission of what all such criticisms actually are: "It is only fair to the general reader to state that any decision relative either to unity of authorship or date ... is based upon subjective considerations."[2] And what are "subjective considerations"? They are imaginative dreams, guesses, intuitions and suppositions, unsupported by any hard evidence of any kind. We pray that we may not seem presumptuous when we affirm that our guesses are as good as theirs; and that says nothing of the a priori intention of destroying the credibility of Sacred Scriptures which often lies behind some of the guesses. <SIZE=2> EW TESTAME T LIGHT O ZECH. 9
- 17. Zechariah 9:1-7. Alexanderthe Great provided the fulfillment of the prophecy here regarding those Palestinian nations which were traditional enemies of God's people. It was this great world ruler who made the Greek language the official vehicle of communication for the whole ancient world. Because of this, the ew Testament was written in Greek. The providence of God is surely seen in this. Significantly, Alexander himself claimed that by means of a dream the God of the Jews had commanded him to launch his world conquest. (See Josephus, Ant. XI, 8:3.) The relationship of these verses to the Messianic kingdom is therefore quite pronounced. Zechariah 9:8. In this, an exemption is promised for "my house," meaning God's people; and it came to pass when Alexander bowed himself down before the High Priest in Jerusalem and bestowed many favors upon Jerusalem. Zechariah 9:9-10. Without exception, the four Gospels presented this as a prophecy of the Triumphal Entry of Jesus Christ into the city of Jerusalem on Sunday of the Passion week. The cutting off of the chariot, the battle bow, and the horse were prophecies of the rejection by Christ's church of the instruments of warfare as a means of advancing the truth. The mention of both Ephraim and Jerusalem indicated the unity of all Israel "in Christ." There is no indication in this that God would restore the destroyed kingdom of Ephraim. Zechariah 9:11. The mention of the "blood of the covenant" as the basis of setting free the prisoners is without any doubt a reference to "the blood of the ew Covenant" (Matthew 26:28), the setting free of the prisoners being certainly the forgiveness of sinners' sins (Luke 4:18). In this context, it must be remembered that Jesus never got anybody out of jail, not even his cousin, John the Baptist; and forgiveness was not a feature of the old covenant. Zechariah 9:12. "Prisoners of hope" has reference to those who patiently waited for the kingdom of God. Paul spoke of himself in this terminology, "Hope of Israel, for which I am bound with this chain" (Acts 28:20); and in Galatians 3:23, he wrote: Before faith came, we were kept in ward under the law (that is, prisoners), shut up unto the faith which should afterward be revealed. This is exactly the metaphor Zechariah used in Zechariah 9:12; and, although Paul did not quote this passage, he was surely familiar with it. Zechariah 9:13. The bow, the arrow, and the sword appearing here and in Zechariah 9:14 are a metaphor of spiritual power, exactly the same metaphor Paul used in his "whole armour of God" passage in Ephesians 6. It could have been suggested by these words in Zechariah. Zechariah 9:15. This is counted a very difficult passage by most students of the place. The first part, about God's defending his people, is clear. The protection of God is guaranteed to his faithful followers. Matthew 18:20 carries exactly the same promise to Christians. However that about "drinking and making a noise as
- 18. through wine" (ASV),is very difficult. Although most versions and translations soften the passage by changing the words, as in our version, the actual meaning of the place is, "They will drink blood like wine and be filled with it like the corners of the altar."[3] This simply cannot mean that the returnees would celebrate victories over their enemies by such godless behavior. The law of God specifically forbade the drinking of blood, as does the ew Testament. So what is meant? Here is where Jesus found a testimony of himself; and this is exactly the metaphor he used in John 6:53ff. The passage is inapplicable to the Old Testament dispensation and is applicable only as a metaphor in the ew Testament dispensation. Jesus said, "Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves."SIZE> These specific citations make it absolutely certain that the times of the Messiah, that is, presently, in the church and kingdom of our Lord Jesus Christ, are the times and conditions spoken of by the prophet in this 9th chapter. Zechariah 9:1 "The burden of the word of Jehovah upon the land of Hadrach, and Damascus shall be its resting place (for the eye of man and of all the tribes of Israel is toward Jehovah)." "The burden of the word of Jehovah ..." We receive this and the rest of Zechariah as the Word of God properly associated with Zechariah. All of the questions and speculations have not challenged the essential truth, stated by Galley, that, "It is not impossible that Zechariah wrote the materials in Zechariah 9-14."[4] The change in style with this verse, which has been noted by so many, is a natural result of a change in subject matter. A pronouncement against the nations is the theme here. obody expects the second movement of a symphony to be in the same style as the first. "Burden ..." The Jerusalem Bible, ew English Bible, and other translations substitute "oracle" for this word; but, "The word `oracle' does not capture the full sense of the original."[5] Thus, the use of "oracle" here is misleading and incorrect. "Burden" occurs again in Zechariah 12:1 and at the beginning of Malachi, but nowhere else in the Bible. The word is definitely part of the word of Jehovah, "and is not a further title."[6] "Upon the land of Hadrach ..." As the text plainly indicates, Hadrach is a comprehensive name including a number of places mentioned afterward. "The word literally means `enclosed,' and is a symbolic name for Syria."[7] This is not contradicted by the fact that there actually was such a place. "The important stele of Zakir, king of Hamath, discovered in 1903 at Aris southwest of Aleppo in northern Syria, and published by the discoverer H. Pognon in 1907, identifies Hazrek (the Biblical Hadrach) as the capital city of Lu'ash, a north Syrian
- 19. principality southwest ofAleppo, and north of Hamath on the Orontes river."[8] Interestingly enough, the Jewish Rabbis considered the name Hadrach to be Messianic in its implications.[9] "And Damascus shall be its resting place ..." means that the greater part of the load, or burden of God's wrath, would fall upon Damascus, the capital of Syria, and one of the principal enemies of the Jews throughout their history. This use of the term "burden" also suggests that the load was heavy for the prophet also and that he took little delight in announcing the judgments about to fall upon the greater part of the civilized world as he knew it. Also, it is quite clear that the "burden" carried many predictions that were far from being understood by the prophet himself. It appears that Zechariah 9:15, especially, is an example of that. "For the eye of man and of all the tribes of Israel is toward Jehovah ..." We believe that the alternative reading of this passage as given in the margin of ASV should be adopted here. To interpret the meaning as it stands, we would have the thought that, "When all civilized man at that time, as well as all the tribes of Israel, were fastening their gaze intently upon Alexander the Great and his phenomenal conquests, they were actually fastening their eyes upon the Lord, for Alexander was simply God's servant of judgment and chastisement."[10] It appears to us, however, that "the eye" of either the tribes of Israel, or the whole civilized world, was not on God at all, except in the sense proposed by Unger; and, that what is meant is that, "Jehovah has an eye upon men, and upon the tribes of Israel," as rendered in the margin. If this latter reading is correct, it shows the universality of God's concern with humanity, not Israel alone, but all men being subject to his judgment. The balance of the passage harmonizes with this understanding of it. BE SO , ". The burden, &c. — A heavy judgment appointed of God to be borne: or, a prophecy of a calamitous kind. See the note on Isaiah 13:1. The word of the Lord in the land of Hadrach — Hadrach is not elsewhere mentioned as the name of a country; the context however shows it must have been some part of Syria, of which Damascus was the capital city. According to some Jewish rabbis it was a place near Damascus. The prophecy is thought to relate to Alexander the Great conquering Syria; Damascus being at the same time betrayed to him, and all Darius’s treasure, which was laid up there, delivered into his hands. And Damascus shall be the rest thereof — Or, It shall rest upon Damascus; that is, the burden of the word of the Lord. Damascus shall in particular be afflicted with the judgment now threatened; when — Or rather, for the eyes of man, as of all Israel, shall be toward the Lord — For as all men’s appeals, in case of wrong, are made to Heaven, so they who have been wronged by Syrian injustice shall look to Heaven for right, and the Lord will right them. The words however may be better translated: When the eyes of men, even of all the tribes of Israel, &c.; when the Jews saw the conqueror approach Jerusalem it was proper for them to look up to God, and to implore his protection. This, according to Josephus, (Antiq., lib. 11. cap. 8,) when Alexander was besieging Tyre, Jaddua the Jewish high-priest did, and was directed by a vision to meet the
- 20. conqueror in hispontifical robes, by whom he was received very graciously. The clause however will admit of yet another translation, namely, For the eyes of the Lord are upon man, as well as upon all the tribes of Israel. That is, God is the ruler and judge of all the nations of the earth, as well as of the tribes of Israel, and will punish the heathen for their sins, as well as his professing people. This, considering the context, seems to be the most probable interpretation. CO STABLE, "Verse 1-2 The Lord sent a burden (Heb. massa", heavy pronouncement; cf. 2 Kings 9:25-26; Jeremiah 23:33) to Zechariah that announced judgment and blessing. [ ote: For an excursus on the meaning of this rarely used Hebrew word, see Baldwin, pp162-63. For a more thorough study, see P. A. H. de Boer, An Inquiry into the Meaning of the Term Massa".] It concerned the lands of Hadrach (Hatarikka, near Hamath), [ ote: See J. B. Pritchard, ed, Ancient ear Eastern Texts, pp282-83.] Hamath on the Orontes River (a city farther south in Aramea, cf. Amos 6:2), Damascus (the capital of Aramea, still farther south), and Tyre and Sidon (Phoenician cities between Aramea and Israel, cf. Ezekiel 26:3-14; Ezekiel 28:20-24). The order of these cities in the text is from north to south. Earlier prophets had seen enemies invading Israel from the north ( Isaiah 41:25; Jeremiah 1:14-15; Ezekiel 26:7), but now Yahweh would take the same route destroying Israel"s enemies as He came. "Originally the Mediterranean coast had been designated Israel"s territory ( umbers 34:5-6) and yet it had never been possessed by Israel. ow at last the Lord will claim it." [ ote: Baldwin, p157.] This revelation concerned a time when all the people of the world, especially the Israelites, would be looking toward Yahweh. Some translators believed the text means that the Lord has His eye on all people as He does on the tribes of Israel. [ ote: E.g, ibid, p159.] As history would show, this was when Alexander the Great was rapidly moving south toward Egypt after defeating the Persians at Issus in333 B.C. The whole world was worried about what he would do next, especially the residents of the cities of Palestine that lay in his path. All these people would have their eyes on Alexander, but he was only the Lord"s instrument, so Zechariah could say that they were really looking to Yahweh. The nations would have done so unwittingly, but Israel would have looked to Him for protection. Verses 1-8 The destruction of nations and the preservation of Zion9:1-8 The first four verses of this poem deal with the north and the last four with the south. The first two verses and the last two speak of salvation, and the middle four speak of judgment. The passage begins and ends with a reference to eyes, the eyes of men ( Zechariah 9:1) and the eye of God ( Zechariah 9:8). ELLICOTT, "Introduction IX.
- 21. On the dateand genuineness of Zechariah 9-14, see Introduction. It has been urged as an argument for the earlier date of Zechariah 9:1-8, that this oracle speaks of several cities and kingdoms as independent, which had lost their independence before the period of the return from exile. Thus Damascus lost its independence when Tiglath-pileser overthrew Syria in the beginning of the reign of Ahaz, and Hamath was subdued to the Assyrians in the time of Hezekiah. But since the reference to Tyre and Sidon is admitted by the objectors to afford no clear indication of the early date of the prophecy, we may reply simply that Jeremiah prophesied against Damascus and Hamath even after ebuchadnezzar had overrun their territories (Jeremiah 49:23-37), and Jeremiah (Jeremiah 25:20) and Ezekiel (Ezekiel 25:15-17) denounced judgments on the Philistines, so that it is not strange that a post-exilian prophet should speak in general terms of the disasters which would overtake these nations when the Medo-Persian empire should be overthrown by the Greeks. Moreover, in our note on Zechariah 9:2, we point out that the prophecies contained in Zechariah 9, 10 received an accurate fulfilment in the invasion of Palestine by Alexander the Great (B.C. 333). As early as B.C. 499, when Sardis was burnt by the Ionians, an eventual struggle between “the sons of Greece” and “the sons of Zion” must have been foreseen. But these prophecies may have been delivered, even by Zechariah himself, at a still later date than this. (See Introduction.) Verse 1 (1) In the land.—Better, on the land. Hadrach.—Until lately this word has been an insuperable difficulty to commentators, but now it is known, from various Assyrian inscriptions, that Hadrach (Ha-ta-ri-ka) was the name of a town or district in the neighbourhood of Damascus and Hamath. (Records of the Past, Vol. V.) The rest[ing place] thereof.—viz., of the prophecy: i.e., the judgments of God should begin at that city. LXX., θυσία αὐτοῦ, “his sacrifice,” reading different vowels. When the eyes . . . the Lord.—Various renderings of these words have been proposed, but the best is, for to the Lord [will] the eye of man [be directed], and [that of] all the tribes of Israel: i.e., when God’s judgments are fulfilled against these districts, the eyes of all will be turned towards Him in wonder. LXX., διότι κύριος ἐϕορᾷ ἀνθρώπους, ἀνθρώπους, καὶ πάσας ϕυλὰς τοῦ ἰσραήλ, taking “to” as possessive, and “man” as the objective genitive, “For to the Lord is an eye on man.” Instead of Adam, “man,” some propose to read Aram, “Syria,” the letters d and r being easily interchanged in the Asshurith (square Hebrew), and many other Oriental characters. EXPOSITOR'S BIBLE COMME TARY, "Zechariah 9:1-3 This is taken by some with the previous chapter, by others with the passage following. Either connection seems precarious. o conclusion as to date can be
- 22. drawn from thelanguage. But the localities threatened were on the southward front of the Seleucid kingdom. "Open, Lebanon, thy doors" suits the Egyptian invasions of that kingdom. To which of these the passage refers cannot of course be determined. The shepherds are the rulers. "Open, Lebanon, thy doors, that the fire may devour in thy cedars. Wail, O pine- tree, for the cedar is fallen; wail, O oaks of Bashan, for fallen is the impenetrable wood. Hark to the wailing of the shepherds! for their glory is destroyed. Hark how the lions roar! for blasted is the pride of Jordan." Verses 1-8 1. THE COMI G OF THE GREEKS Zechariah 9:1-8 This passage runs exactly in the style of the early prophets. It figures the progress of war from the north of Syria southwards by the valley of the Orontes to Damascus, and then along the coasts of Phoenicia and the Philistines. All these shall be devastated, but Jehovah will camp about His own House and it shall be inviolate. This is exactly how Amos or Isaiah might have pictured an Assyrian campaign, or Zephaniah a Scythian. It is not surprising, therefore, that even some of those who take the bulk of "Zechariah" 9-14, as post-exilic should regard Zechariah 9:1-5 as earlier even than Amos, with post-exilic additions only in Zechariah 9:6-8. This is possible. Zechariah 9:6-8 are certainly post-exilic, because of their mention of the half-breeds, and their intimation that Jehovah will take unclean food out of the mouth of the heathen; but the allusions in Zechariah 9:1-5 suit an early date. They equally suit, however, a date in the Greek period. The progress of war from the Orontes valley by Damascus and thence down the coast of Palestine follows the line of Alexander’s campaign in 332, which must also have been the line of Demetrius in 315 and of Antigonus in 311. The evidence of language is mostly in favor of a late date. If Ptolemy I took Jerusalem in 320, then the promise, no assailant shall return (Zechariah 9:8), is probably later than that. In face, then, of Alexander’s invasion of Palestine, or of another campaign on the same line, this oracle repeats the ancient confidence of Isaiah (Zechariah 9:1). God rules: His providence is awake alike for the heathen and for Israel. "Jehovah hath an eye for mankind, and all the tribes of Israel." The heathen shall be destroyed, but Jerusalem rest secure; and the remnant of the heathen be converted, according to the Levitical notion, by having unclean foods taken out of their mouths. Oracle "The Word of Jehovah is on the land of Hadrach, and Damascus is its goal-for Jehovah hath an eye upon the heathen, and all the tribes of Israel-and on Hamath, which borders upon it, Tyre and Sidon, for they were very wise. And Tyre built her a fortress, and heaped up silver like dust, and gold like the dirt of the streets. Lo, the Lord will dispossess her, and strike her rampart, into the sea, and she shall be
- 23. consumed in fire.Ashklon shall see and shall fear, and Gaza writhe in anguish, and Ekron, for her confidence is abashed, and the king shall perish from Gaza, and Ashkelon lie uninhabited. Half-breeds shall dwell in Ashdod, and I will cut down the pride of the Philistines. Ana I will take their blood from their mouth and their abominations from between their teeth, and even they shall be left for our God, and shall become like a clan in Judah, and Ekron shall be as the Jebusite. And I shall encamp for a guard to My House, so that none pass by or return, and no assailant again pass upon them, for now do I regard it with Mine eyes." PETT, "God Declares Judgment on the Surrounding ations and Security to His People (Zechariah 9:1-8). The section begins by indicating that all are watching for what YHWH will do, and that those who pride themselves over God’s people will be summarily dealt with, although we then receive the surprising news that the Philistines are not finally to be destroyed but to be converted. They are to become one with God’s people. And then God will stand guard over His people and they will dwell securely. Zechariah 9:1 ‘The burden (or oracle) of the word of YHWH on the land of Hadrach, and Damascus its resting place. For the eye of man and of all the tribes of Israel is towards YHWH.’ ‘Burden’ - ‘massa’. A ‘heavy load’ or ‘a pronouncement’. The latter meaning is most relevant here. But the prophet did not find what he had to announce as easy to say and his oracle was also a burden. ‘The word of YHWH’. Here not just a prophetic word but an effective word. It is a word which will accomplish His purpose (Isaiah 55:11). YHWH Himself will act through His divine ‘word’ of power bringing about what He says. Hadrach and Damascus were to the north of Palestine in Syria. Hadrach is mentioned in an Aramaic inscription of Zakur of Hamath, and is called Hatarikka in Assyrian inscriptions, and was once the seat of a district governor. Damascus was the capital of Syria. Thus both were important places. ‘Its resting place’ (or ‘its rest’) may signify the close relation between the two, and possibly includes the thought that Hadrach now relies on Damascus. Alternately we may read as ‘the word of YHWH is on Hadrach and it rests on Damascus’. Either way the thought is of God’s activity in judgment against these two places. ‘The eye of man and of all the tribes of Israel is towards YHWH.’ The rest of the world, and especially the tribes of Israel, are, as it were, looking expectantly towards YHWH to see what He will do. The world waits on God with foreboding, His people with expectation. ‘The tribes of Israel.’ A phrase rare in the prophets except in Ezekiel where it looks to the future restoration. Zechariah can use ‘Israel’ (see Zechariah 12:1) or ‘Judah’
- 24. or both tosignify God’s people. ‘Israel’ on its own is looking back towards the once united nation and seeing it as that again, Judah is stressing the present situation as the limited area to which the exiles have returned. But the people who have returned, and those they have joined up with in the land, include people from both Israel and Judah. WHEDO , "Verses 1-4 1. Burden — For the meaning of the word see on ahum 1:1. Its construction in the sentence is obscure. The English translation makes it a part of the title (compare Zechariah 12:1), “The burden of the word of Jehovah in [better, R.V., “upon”] the land of Hadrach”; the rest of the verse it takes as the beginning of the oracle itself. But even the English reader can see that the result is an exceedingly awkward sentence. It seems better to take “burden,” which is without article in Hebrew, by itself as the title, “A burden,” or “An oracle,” and to begin the oracle itself with “The word of Jehovah.” In 1b the translation of margin R.V. is to be preferred. With these changes Zechariah 9:1 will read, “An oracle: The word of Jehovah shall be upon the land of Hadrach, and Damascus shall be its resting place; for Jehovah hath an eye upon men and upon all the tribes of Israel.” The title may not be in its original form; with “burden” or “oracle” may have been connected originally the name of the author and, perhaps, of the subject of the prophecy; but these names had disappeared when the oracle fell into the hands of the compiler (p. 589). The word of Jehovah — See on Hosea 1:1. Hadrach — In ancient and even more recent times, previously to the discoveries of archaeology, Hadrach received various interpretations; some took it as a name of the Messiah, some as the name of an otherwise unknown Syrian king, or of a deity; but archaeology has placed it beyond reasonable doubt that it is the name of a city called Hatarika in the Assyrian inscriptions, mentioned in connection with Damascus and other cities of Syria; hence it is quite likely that it should be located in the north. Well-hausen suggests the region around the later Antioch. Damascus — See on Amos 1:3. Its resting place (R.V.) — Damascus is the goal of the divine word of judgment; there it will fall with destructive force. The rest of the verse appears to be a parenthetical clause, stating the reason why the word has gone forth. As already indicated, the marginal translation is to be preferred. Jehovah hath an eye (margin R.V.) — othing is hidden from the eyes of Jehovah, hence he knows what each individual nation deserves. Man… Israel — His interest is world-wide, it is not confined to Israel (Amos 9:7; Jeremiah 32:19-20). In this case he has seen the wrong done by men to Israel, therefore he will send judgment upon the evil doers, represented by Hadrach and Damascus. Though this interpretation is not impossible, the text of 1b is considered corrupt by many commentators, and various emendations have been suggested. Instead of man, Hebrews adham, many read Syria, Hebrews aram, which involves the interchange of two letters which are not infrequently confused in the Old
- 25. Testament; for eyesmany read cities or people, which again involves only a slight change. With these changes 1b would read, “For Jehovah’s are the cities (or people) of Syria as well as all the tribes of Israel.” These emendations would not alter the thought materially. Some go further; they omit “as well as all the tribes of Israel,” and join the remaining words of 1b closely with Zechariah 9:2 : “For Jehovah’s are the cities of Syria, and Hamath also, which bordereth thereon”; which gives good sense. The present Hebrew text of Zechariah 9:1 sounds rather peculiar, and it may be corrupt, but, if so, it is not possible to speak with certainty concerning its original form. Marti reads Zechariah 9:1-2 as follows: “Burden of the word of Jehovah: Jehovah is in Hadrach, and Damascus is his resting place; for Jehovah’s are the cities of Syria, and Hamath also which bordereth thereon; Tyre and Sidon, because they are very wise.” If the present text is retained Zechariah 9:2 is the continuation of 1a. Hamath also shall be the resting place of the word of Jehovah. Hamath — See on Amos 6:2 (compare Ezekiel 47:16). Tyrus [“Tyre”]… Zidon — The two chief cities of Phoenicia (see on Joel 3:4; compare Amos 1:9; Ezekiel 26:2; Ezekiel 28:21). Though it be very wise — R.V., “because they are very wise.” The latter expresses the thought that the boast in their great wisdom (Ezekiel 28:1 ff.) provokes the divine judgment; A.V., on the other hand, expresses the idea that all their wisdom will not be sufficient to save them. R.V. is more accurate and is favored by the context. The latter is undoubtedly right in applying wise to both cities (so LXX.), though the Hebrew text applies it only to Zidon. Tyre was the more important of the two; during the greater part of Phoenician history it was the real capital and representative of Phoenicia (compare Amos 1:9), therefore it alone is spoken of in Zechariah 9:3-4. In Zechariah 9:3 is given an illustration of the wisdom of Tyre. A stronghold — According to ancient testimony Tyre was built originally on the mainland; later it was transferred to a neighboring rocky island (compare Ezekiel 26:3-4), where it was strongly fortified, so that it became almost impregnable. Silver… fine gold — Secure from hostile attacks, Tyre heaped up immense treasures (Ezekiel 28:4-5). But her power and wealth will not continue. Cast her out — R.V., “dispossess her”; which is a threat that Jehovah will rob her of her wealth and make her poor (1 Samuel 2:7). Power — ot fortifications, but, as in Ezekiel 28:4-5, equivalent to riches, and all the strength and influence derived from these Devoured with fire — The city herself, her palaces, storehouses, and magnificent
- 26. buildings, will goup in flames (compare Amos 1:10). To secure a climax some translate the first verb “conquer,” as frequently in the Old Testament. This gives the order conquer, smite her riches, devour the city. The divine executioner is evidently thought of as coming from the north or northeast. Syria, represented by Hadrach, Damascus, and Hamath, will be the first to suffer, then powerful Phoenicia; from there he will pass down the Maritime Plain and fall upon Philistia. With the strong Phoenician cities gone, nothing can prevent the further advance of the enemy; therefore Philistia may well tremble. WHEDO , "Verses 1-21 THE FI AL TRIUMPH OF THE KI GDOM OF GOD, Zechariah 9:1 to Zechariah 14:21. With Zechariah 9:1, begins the second main division of the Book of Zechariah, which consists of various oracles, loosely connected, dealing for the most part with events leading up to the final triumph of the kingdom of God. It opens with an announcement of the overthrow of the nations surrounding Palestine (Zechariah 9:1-8), which will prepare the way for the advent of the Messianic king (9, 10) and the restoration and exaltation of the exiled Jews (11-17). This restoration is described more fully in Zechariah 10:1 -xi, 3. The promises are followed by an allegory which is intended to warn the people that the realization of the glorious promises depends upon their attitude toward Jehovah (Zechariah 11:4-17; +Zechariah 13:7-9). The remaining portion of the book naturally falls into two parts. The first (Zechariah 12:1 to Zechariah 13:6) opens with a picture of a marvelous deliverance of Judah and Jerusalem (Zechariah 12:1-9); but this triumph is only the preparation for the bestowing of rich spiritual gifts. In order to enjoy these fully, they must pass through a process of spiritual preparation (10-14). Then Jehovah will remove all spiritual uncleanness, and a life of intimate fellowship with Jehovah will ensue (Zechariah 13:1-6). In chapter xiv the prophet pictures a new conflict between Jerusalem and the nations. At first the latter will be successful, then Jehovah will interfere, save a remnant, and set up his kingdom upon earth (1- 7). From Jerusalem he will dispense blessing and prosperity (8-11); the hostile nations will be smitten and their treasures will become the possession of the Jews (12-15). Those who escape will turn to Jehovah (16); any who fail to do him proper homage will be smitten with drought (17-19), but Judah and Jerusalem will be holy unto Jehovah (20, 21). PULPIT, "The burden (see note on ahum 1:1). (On the circumstances connected with this prophecy, see Introduction, § I.) Destructive critics attribute ch. 9-11, to an anonymous prophet, whose utterances have been by mistake appended to the genuine work of Zechariah. We have given reasons for disputing this conclusion in the Introduction, § II. In (upon) the land of Hadrach. This expression is found nowhere else, and has occasioned great trouble to the commentators. But Assyrian inscriptions have cleared away the difficulty, and shown that it was the name of a city and district near Damascus, called in the monuments Hatarakha or Hatarika. Expeditions against this place are mentioned as occurring in various years, e.g. B.C.
- 27. 772. 765, 755.Damascus shall be the rest thereof. The "burden" shall light upon Damascus in wrath, and settle there (comp. Ezekiel 5:13). This district should be the first to suffer. The LXX. has, καὶ δαµασκοῦ θυσία αὐτοῦ, "In the land of Sedrach and Damascus is his sacrifice." When the eyes of man, etc.; literally, for to Jehovah (is, or will be) the eye of man and of all the tribes of Israel. This gives the reason why Hadrach and Damascus are thus united. Because Jehovah has his eye on men and on Israel. Septuagint, "because the Lord looketh upon men" (comp. Zechariah 4:10; and Zechariah 4:8 below). We may then translate, "For to Jehovah is an eye over man," etc. He sees their evil doings and their oppression of Israel, and therefore the judgment falls upon them (comp. Jeremiah 32:19). The Authorized Version intimates a conversion of the Gentiles, of which, however, the context says nothing: and there is no sense in saying that judgment shall fall upon a particular nation when, or because, the eyes of all men look to the Lord. Wright explains thus: When the wrath of God falls on Damascus, the eyes of the heathen, as well as those of Israel, will look to the Lord, and they will marvel at the judgment and the close fulfilment of the prediction. This would be a very sound and probable exposition of the passage if the expression, "the eye of man being towards Jehovah," can mean that man marvels at his doings. All the tribes of Israel. God watches over them to guard them from evil (Deuteronomy 11:12; Ezra 5:5; Psalms 33:18). 2 and on Hamath too, which borders on it, and on Tyre and Sidon, though they are very skillful. BAR ES, "And Hamath also shall border thereby - o. Near to it in place and character, it shall share its subdual. After the betrayal of Damascus, Parmenio was set over all Syria. “The Syrians, not as yet tamed by the losses of war, despised the new empire, but, swiftly subdued, they did obediently what they were commanded.” And Zidon - Zidon, although probably older than Tyre , is here spoken of parenthetically, as subordinate. Perhaps, owing to its situation, it was a wealthy , rather than a strong place. Its name is “Fishing-town;” in Joshua, it is called “the great” Jos_ 11:8; Jos_19:28, perhaps the metropolis; while Tyre is named from its strength Jos_
- 28. 19:29. It infectedIsrael with its idolatry Jdg_10:6, and is mentioned among the nations who oppressed them and from whom God delivered them on their prayers Jdg_10:12, probably under Jabin. In the time of the Judges, it, not Tyre, was looked to for protection Jdg_18:7, Jdg_18:28. In the times of Ezekiel it had become subordinate, furnishing “rowers” Eze_27:8 to Tyre; but Esarhaddon, about 80 years before, boasts that he had taken it, destroyed its inhabitants, and re-populated it with people from the East, building a new city which he called by his own name . Tyre too had been taken by Nebuchadnezzar . At the restoration from the captivity, Sidon had the first place, Ezr_ 3:7, which it retained in the time of Xerxes . But Artaxerxes Ochus gained possession of it by treachery, when all Phoenicia revolted from Persia, and, besides those crucified, 40,000 of its inhabitants perished by their own hands , twenty years before the invasion of Alexander, to whom it submitted willingly . The prophet having named Tyre and Zidon together, yet continues as to Tyre alone, as being alone of account in the days of which he is speaking, those of Alexander. Although - Rather, “because she is very wise.” Man’s own wisdom is his foolishness and destruction, “as the foolishness of God” is his wisdom and salvation. God “taketh the wise in their own craftiness” Job_5:13. “For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” 1Co_1:21. Of the Hagarenes it is said, they “seek wisdom upon earth; none of these know the way of wisdom, or remember her paths” (Baruch 3:23). The wisdom of Tyre was the source of her pride, and so of her destruction also. “Because thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of God, in the midst of the seas; yet thou art a man and not God, though thou hast set thine heart as the heart of God; behold thou art wiser them Daniel, there is no secret that they can hide from thee. Therefore I will bring strangers upon thee - they shall bring thee down to the pit” Eze_ 28:2, Eze_28:8. So of Edom Obadiah says, “The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock. Shall I not destroy the wise men out of Edom, and understanding out of the mount of Esau?” Oba_1:3, Oba_1:8. CLARKE, "And Hamath also shall border thereby - Hamath on the river Orontes; and Tyre and Sidon, notwithstanding their political wisdom, address, and cunning, shall have a part in the punishment. These prophecies are more suitable to the days of Jeremiah than to those of Zechariah; for there is no evidence - although Alexander did take Damascus, but without bloodshed - that it was destroyed from the times of Zechariah to the advent of our Lord. And as Tyre and Sidon were lately destroyed by Nebuchadnezzar, it is not likely that they could soon undergo another devastation. GILL, "And Hamath also shall border thereby,.... By the land of Hadrach, or by Damascus; and that it was near Damascus is clear from Isa_10:9 it is called Hamath the great in Amo_6:2 and according to Jerom (d), is the same with Antioch, which he says was so called by some; and the Targum of Jonathan ben Uzziel on Num_13:21, renders Hamath by Antioch: and, if so, here was the Lord's rest likewise; here the Gospel was preached, and many converted, and a church, consisting of Jews and Gentiles, was formed; and here the disciples were first called Christians, Act_11:26. Tyrus and Zidon; these were famous cities of Phoenicia; upon the borders of these our
- 29. Lord himself was,Mat_15:21 of the conversion of the inhabitants of these places the psalmist prophecies, Psa_45:12 here likewise the Lord had his resting place; we read of the disciples here, Act_21:3, though it be very wise; particularly Tyre, which was famous for wisdom, Eze_28:3 which the Lord confounded by the preaching of the Gospel, and by the foolishness of that saved them that believe. Kimchi refers this to the times of the Messiah; his note is, she shall not trust in her wisdom in the time of the Messiah: so Ben Melech. HE RY, " Tyre and Zidon come next to be called to an account here, as in other prophecies, Zec_9:2-4. Observe here, 1. Tyrus flourishing, thinking herself very safe, and ready to set God's judgments, not only at a distance, but at defiance: for, (1.) She is very wise. It is spoken ironically; she thinks herself very wise, and able to outwit even the wisdom of God. It is granted that her king is a great politician, and that her statesmen are so, Eze_28:3. But with all their wit and policy they shall not be able to evade the judgments of God when they come with commission; there is no wisdom nor counsel against the Lord; nay, it is his honour to take the wise in their own craftiness. (2.) She is very strong, and well fortified both by nature and art: Tyrus did build herself a strong-hold, which she thought could never be brought down nor got over. (3.) She is very rich; and money is a defence; it is the sinews of war, Ecc_7:12. By her vast trade she has heaped up silver as the dust, and fine gold as the mire of the streets, that is, she has an abundance of them, heaps of silver as common as heaps of sand, Job_27:16. Solomon made silver to be in Jerusalem as the stones of the streets; but Tyre went further, and made fine gold to be as the mire of the streets. It were well if we could all learn so to look upon it, in comparison with the merchandise of wisdom and grace and the gains thereof. JAMISO , "Hamath — a Syrian kingdom with a capital of the same name, north of Damascus. shall border thereby — shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. Maurer understands “which”; “Hamath, which borders on Damascus, also shall be the resting-place of Jehovah’s wrath” (the latter words being supplied from Zec_9:1). Riblah, the scene of the Jews’ sufferings from their foe, was there: it therefore shall suffer (2Ki_23:33; 2Ki_25:6, 2Ki_25:7, 2Ki_25:20, 2Ki_25:21). Tyrus ... Zidon — lying in the conqueror’s way on his march along the Mediterranean to Egypt (compare Isa_23:1-18). Zidon, the older city, surrendered, and Abdolonymus was made its viceroy. very wise — in her own eyes. Referring to Tyre: Zec_9:3 shows wherein her wisdom consisted, namely, in building a stronghold, and heaping up gold and silver (Eze_38:3, Eze_38:5, Eze_38:12, Eze_38:17). On Alexander’s expressing his wish to sacrifice in Hercules’ temple in New Tyre on the island, she showed her wisdom in sending a golden crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the mainland. With all her wisdom she cannot avert her doom. K&D 2-4, "Zec_9:2. “And Hamath also, which borders thereon; Tyre and Sidon, because it is very wise. Zec_9:3. And Tyre built herself a stronghold, and heaped up
- 30. silver like dust,and gold like dirt of the streets. Zec_9:4. Behold, the Lord will cause it to be taken, and smite its might in the sea, and she will be consumed by fire.” Chămâth is appended to Damascus by ve gam (and also). Tigbol-bâh is to be taken as a relative clause; and bâh refers to chămâth, and not to 'erets chadrâkh (the land of Hadrach). “Hamath also,” i.e., ᅠπιφάνεια on the Orontes, the present Hamah (see at Gen_10:18), which borders on Damascus, i.e., which has its territory touching the territory of Damascus, sc. will be a resting-place of the burden of Jehovah. The relative clause connects Hamath with Damascus, and separates it from the names which follow. Damascus and Hamath represent Syria. Tyre and Sidon, the two capitals of Phoenicia, are connected again into a pair by the explanatory clause ּדא ְמ ה ָמ ְֽכ ָח י ִⅴ. For although ה ָמ ְֽכ ָח is in the singular, it cannot be taken as referring to Sidon only, because Tyre is mentioned again in the very next verse as the subject, and the practical display of its wisdom is described. The singular ה ָמ ְֽכ ָח cannot be taken distributively in this sense, that being wise applies in just the same manner to both the cities (Koehler); for the cases quoted by Gesenius (§146, 4) are of a totally different kind, since there the subject is in the plural, and is construed with a singular verb; but ידוֹן ִצ is subordinate to ּרצ, “Tyre with Sidon,” Sidon being regarded as an annex of Tyre, answering to the historical relation in which the two cities stood to one another, - namely, that Tyre was indeed originally a colony of Sidon, but that it very soon overshadowed the mother city, and rose to be the capital of all Phoenicia (see the comm. on Isaiah 23), so that even in Isaiah and Ezekiel the prophecies concerning Sidon are attached to those concerning Tyre, and its fate appears interwoven with that of Tyre (cf. Isa_23:4, Isa_23:12; Eze_28:21.). Hence we find Tyre only spoken of here in Zec_9:3, Zec_9:4. This city showed its wisdom in the fact that it built itself a fortress, and heaped up silver and gold like dust and dirt of the streets. Zechariah has here in his mind the insular Tyre, which was built about three or four stadia from the mainland, and thirty stadia to the north of Palae-tyrus, and which is called םָ ַה עוֹז ָמ in Isa_23:4, because, although very small in extent, it was surrounded by a wall a hundred and fifty feet high, and was so strong a fortification, that Shalmaneser besieged it for five years without success, and Nebuchadnezzar for thirteen years, and apparently was unable to conquer it (see Delitzsch on Isaiah, at Isa_23:18). This fortification is called mâtsōr. Here Tyre had heaped up immense treasures. Chârūts is shining gold (Psa_68:14, etc.). but the wisdom through which Tyre had acquired such might and such riches (cf. Eze_28:4-5) would be of no help to it. For it was the wisdom of this world (1Co_1:20), which ascribes to itself the glory due to God, and only nourishes the pride out of which it sprang. The Lord will take the city. Hōrısh does not mean to drive from its possession - namely, the population (Hitzig) - for the next two clauses show that it is not the population of Tyre, but the city itself, which is thought of as the object; nor does it mean to “give as a possession” - namely, their treasures (Calv., Hengst., etc.) - but simply to take possession, to take, to conquer, as in Jos_8:7; Jos_17:12; Num_14:24 (Maurer, Koehler). And will smite in the sea ָיל ֵ,ח not “her bulwarks:” for יל ֵ,ח when used of fortifications, neither denotes the city wall nor earthworks, but the moat, including the small outer wall (2Sa_20:15) as distinguished from the true city wall (chōmâh, Isa_26:1; Lam_2:8), and this does not apply to the insular Tyre; moreover, יל ֵח cannot be taken here in any other sense than in Eze_28:4-5, which Zechariah follows. There it denotes the might which Tyre had
- 31. acquired through itswisdom, not merely warlike or military power (Koehler), but might consisting in its strong situation and artificial fortification, as well as in the wealth of its resources for defence. This will be smitten in the sea, because Tyre itself stood in the sea. And finally, the city will be destroyed by fire. CALVI , "Zechariah goes on with the same subject: for he says now, that destruction was nigh all the nations who, being neighbors, harassed the people of God. Yesterday I briefly referred to what he had in view, which was to show, that God would so defend his Church as to execute vengeance on all the ungodly who had unjustly persecuted it; and he spoke of the kingdom of Syria, which was contiguous to Judea. But he now goes farther, — that the wrath of God would extend to the remoter parts of Syria: for Hamath is Antioch the great, and it gave a name to a part of Syria. Damascus was the metropolis of the Syrian empire. But as we have said elsewhere, this word is variously taken in Scripture, but generally for the whole country extending from Judea to the Euphrates and even beyond it. We now then see why Zechariah adds Antioch to Syria, as though he had said, that God would now be the avenger of his people, not only by rewarding bordering cities, but also those afar off. He then passes on to Tyrus and Simon, which were, as it is well known, cities on the sea-side, and were also nigh to the Jews; for there was no great distance between Galilee and Phoenicia. But as we said yesterday, destruction is denounced on all the nations who had been inimical to the chosen people. He says that Hamath, or Antioch, would be in its border. All nearly with one consent apply this to Judea or to Jerusalem, but they are mistaken; and this whole chapter is misunderstood by all expositors, Jews and others. I indeed feel ashamed when I see how widely they have departed from the meaning of the Prophet, and it will be almost a trial to me wholly to reject their mistakes. But it will become plainly evident that none of them have understood what the Prophet means. They thus explain the passage, that Antioch would be within the borders of Judea, as God would consecrate to himself the lands which were before heathen. But the Prophet no doubt says, as I have already stated, that Antioch would be within the borders of Syria whenever God should visit them all for their wickedness, as though he had said, “God will involve in the same punishment that part of Syria which derives its name from Antioch, because with united forces had all the Syrians assailed his chosen people; though then they are far distant from Judea, they shall yet partake of the same punishment, because they took up arms against his Church.” Hamath then, or Antioch, shall be in the borders of Damascus; that is, it shall not be exempt from the punishment which God will inflict on the bordering kingdom of and. And as we advance this view will become more clear. (96) He adds, Tyrus and Sidon, though it be very wise. The particle ,כי ki, is used, which is properly causal; but we may gather from many parts of Scripture that it is taken as an adversative. Either meaning would not, however, be unsuitable, that God would take vengeance on the Sidonians and Syrians, because they were very crafty, or though they were cautious, and seemed skillful and cunning in managing their
- 32. affairs: they werenot however to escape God’s judgment. If the former meaning be approved, it was the Prophet’s object to show, that when men are extremely provident and labor to fortify themselves by crafty means, God is opposed to them; for it is his peculiar office to take the crafty by their own craftiness. As then too much cunning and craftiness displease God, it may suitably be said, that the Syrians and Sidonians were now summoned before God’s tribunal, because they were extremely crafty, as is commonly the case with merchants in wealthy and maritime cities; for they learn much cunning by the many frauds which they are almost compelled to use. Since then the Sidonians and Syrians were such, it was right to denounce vengeance on them. But the other view is equally suitable, that all the craft of Tyrus and Simon would not prevent God from executing his judgment. As to myself, I think that a reason is here given why God threatens ruin to the Syrians and Sidonians, even because they were given to crafty artifices, and thus circumvented all their neighbors. But he uses a good word by way of concession; for all who intend to deceive cover their craft with the name of wisdom or prudence. “They wish to be cautious,” when yet they wickedly deceive others by their intrigues and frauds. A concession then is made as to the word wise: but the Prophet at the same time teaches us, that this kind of wisdom is hateful to God, when by the loss of others we increase our own wealth: for an explanation immediately follows — 1.The burden of the word of Jehovah on the land of Hadrach; And Damascus shall be its resting-place, (For Jehovah has an eye to see men And all the tribes of Israel,) 2.And also Hamath, which borders on it, Tyre and Zidon also: for she is very wise; 3.And built hath Tyre a fortress for herself, And has heaped up silver as dust, And fine gold as the mire of the streets. 4.Behold, the Lord will disposess her, And smite in the sea her strength, And with fire shall she be devoured. As to “Tyre and Zidon,” the expression “very wise” belongs to the latter, and not to the former, as Henderson suggests; and then the character or state of Tyre is described in the following lines. This exactly corresponds with the usual style of the Prophets; when two things are mentioned, the last is first explained, and then the first. The boast of wisdom was the character of Zidon; confidence in its strength and riches is what is ascribed to Tyre. — Ed. TRAPP, "Zechariah 9:2 And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise. Ver. 2. And Hamath also shall border thereby] i.e. Shall share in the same punishment with Damascus, and fare the worse for its neighbourhood.
- 33. Though it bevery wise] And think to outwit the enemy, to be too hard for him that way, as Midian was for Israel, by his wiles rather than by his wars, umbers 25:18. God taketh these wizards in their own craft, δρασσοµενος, 1 Corinthians 3:19, πανουργια, as beasts in a toil, and makes very fools of them, notwithstanding their many fetches; specially when they boast of their wit, as Tyre did, Ezekiel 28:3-4, &c., and trust in it, Proverbs 3:5. The Phoenicians and Tyrians were wont to boast that they first found out the use of letters, &c. Sure it is that by much trading by sea they were growing cunning and crafty merchants, to defraud others; and this they coloured with the name of wisdom. Wise they were in their generation, Luke 16:8; but so is the fox, the serpent, and the devil; who when he was but young outwitted our first parents. And we are still sensible of his sleights, and not ignorant of his wiles, his methods, and his stratagems. COFFMA , ""And Hamath, also, which bordereth thereon; Tyre and Sidon, because they are very wise." These words merely broaden the area under the judgment of God, including areas not particularly identified with Syria. This led some to suppose that Hadrach symbolized "the land of Israel," that is, Palestine. It is reasonable to suppose that all of the places mentioned here were included symbolically in "Hadrach." Perhaps the best view is that of Keil who saw in "Hadrach" a symbolical reference to, "The Medo-Persian Empire."[11] Certainly, it was that empire, as the fourth head of the great Scarlet Beast (Revelation 13), that fell under God's judgment with the rise of Alexander, his empire being the fifth head of the same entity. BE SO , "Verses 2-5 Zechariah 9:2-5. And Hamath also shall border there by — Or, Hamath also shall be within its borders. That is, the borders of this prophecy. Hamath shall be involved in the calamities which this prophecy denounces. “I suppose,” says ewcome, “that Hamath on the river Orontes is meant.” It was the capital of one part of Syria, and formed, some time, an independent kingdom. See note on Jeremiah 49:23. Tyrus and Zidon — These cities also, shall be reached by the judgments threatened in this prophecy; though it be very wise — Although Zidon prides itself so much for its skill and knowledge of things, and puts much confidence in its crafty counsels. Blayney renders the latter clause of this verse and the next, And Sidon, though she be very wise, and hath built Tyre, a fortress, for herself; and hath heaped up silver as the dust, and fine gold as the mire of the streets. Zidon was the capital of Phenicia, and mother of Tyre. For Justin informs us, (lib. 18. cap. 3,) that the Sidonians, when their city was taken by the king of Ascalon, betook themselves to their ships and built Tyre. Hence Tyre is called the daughter of Sidon, Isaiah 23:12. The Sidonians were famous all over the world for their knowledge and skill in arts and sciences, and for their great riches, acquired by their traffic: see notes on Isaiah 23:2; Isaiah 23:4; Isaiah 23:12; Ezekiel 27:8; Ezekiel 28:2. Behold, the Lord will cast her out — Will cast out her inhabitants. And he will smite her power in the sea, &c. — The Sidonians, according to Diodorus Siculus, (lib. 16.
- 34. p. 116;) onthe approach of the army sent against them by Ochus, king of Persia, first of all destroyed their shipping at sea; and then retiring within the walls of the city, when they found they could hold out no longer, set fire to their houses, and burned themselves with all their families and effects together. Thus their wealth was effectually smitten, when by burning their ships, their commerce, the source of their riches, was annihilated; and this last act of desperation completely fulfilled the remaining part of the prophecy. o wonder if their neighbours, the Philistines, (as is signified in the next verse,) were struck with consternation at seeing the disastrous fate of those on whose assistance they depended. See Blayney. Probably also the destruction of Tyre by Alexander the Great may be predicted in these verses; of which see the places referred to above. Ashkelon shall fear; Gaza also be very sorrowful, and Ekron — These cities flattered themselves, that if Tyre could withstand Alexander, they also should be able to escape his hand; but Tyre being taken, all these hopes vanished. Alexander made himself master of Gaza immediately after the taking of Tyre; 10,000 of the inhabitants were slain, and the governor Betis dragged round the city wall till he was dead. King is a general word for any governor, in Hebrew, as has been before observed. Strabo, speaking of Gaza, lib. 16., says, “It was formerly a city of note, but was destroyed by Alexander the Great.” Or, according to Josephus, having suffered severely, upon being taken by Alexander, it was at length totally ruined and destroyed by Alexander Jannæus, one of the Asmonean kings of Judah. Hence we read, Acts 8:26, Gaza which is desert. And Ashkelon shall not be inhabited — Blayney reads, shall not be established; literally, shall not sit. “Ashkelon, and the other cities of the Philistines, having been subjugated by ebuchadnezzar, as foretold Jeremiah 47., never recovered their former independence, but, falling under the dominion of the great empires in succession, were almost continually involved in their wars, and suffered considerably, till by degrees they dwindled away, and at last sunk to nothing.” ELLICOTT, "Verse 2 (2) And Hamath . . . thereby.—Better, And even upon Hamath, [which] borders on it: viz., on Damascus. Thus far concerning Syria; now he speaks of Phœnicia. The terms of the denunciation of Syria are so general, that if they stood alone we should be at a loss to fix the era of their fulfilment. But the case is different with Tyre (Zechariah 9:2- 4); for, though Tyre was besieged by Shalmanezer, and perhaps even taken by ebuchadnezzar, it was certainly never “devoured with fire” until (B.C. 333) Alexander, “having slain all save those who fled to the temples, ordered the houses to be set on fire” (Q. Curtius). At the same time, though he attacked Phœnicia with the main body of his army, he sent a detachment under Parmenio to operate against Syria. To this date, then, we consider this prophecy to refer. (On the mention of these nations in particular, and the argument founded on the supposed similarity of Zechariah 1:1-8, and Amos 1:1 to Amos 2:6, see Introduction, B. 2.) PETT, "Zechariah 9:2-4 ‘And Hamath also which borders on it. Tyre and Sidon though she be very wise.
- 35. And Tyre builtherself a stronghold, and heaped up silver as the dust and fine gold as the mire of the streets. Behold Yahweh will dispossess her and he will smite her power in the sea and she will be devoured with fire.’ The catalogue of God’s judgments is described. Hamath, which borders on Damascus, will be included, as will Tyre and Sidon. Some of these were the nations that were making life very difficult for the returning exiles, and had often done so in the past for Israel and Judah. They now gloried in their position, and over the weakness of Judah. But it is their general behaviour that brings them into judgment as epitomised by God’s words against Tyre. For Tyre here is seen in a similar way to the way that Isaiah saw Babylon. They epitomised the pride of the ‘wise’ and the arrogant. ote the stress on the fact that Tyre was so ‘very wise’. Tyre is vividly described. Difficult to get at by land it had long been a sea power and traded prosperously. It saw itself as self-sufficient and had great pride in itself and its own ability, building up great riches. o doubt they thought that they would last for ever. But God will bring judgment on Tyre, breaking her sea power and destroying her with fire by the hands of conquerors. Indeed every nation that exalts itself will fall. PULPIT, "And Hamath also shall border thereby; Revised Version, and Hamath also which bordereth thereon. Hamath, which is near unto Damascus, shall share in the Divine judgment. The Authorized Version probably means that Hamath shall be the companion of Damascus in punishment. (For Hamath, see note on Amos 6:2.) These Syrian towns, as well as those below in Phoenicia and Philistia, shall be visited, because they were all once included in the territory promised to Israel. The judgment was inflicted by Alexander the Great after the battle of Issus, B.C. 333, when Damascus was betrayed into his hands and plundered of all its enormous treasures. Tyrus and Zidon. Tyre was taken after a siege of seven months, its walls were demolished, its houses burnt, ten thousand of its defenders were massacred, the women and children sold as slaves; and it never rose to greatness again. Zidon, originally the chief city of the country, had long been eclipsed by its daughter, Tyre: it submitted to Alexander without a struggle. Though it be very wise; or, because she is very wise. The pronoun refers to Tyre, the mention of Zidon being, as it were, parenthetical. In spite of, or because of, its boasted wisdom, Tyre should suffer heavy punishment. The wisdom of Tyre is spoken of in Ezekiel 28:3, Ezekiel 28:4. Wright, as the LXX; makes the clause refer to both cities, "though they be very wise." Vulgate, Assum pserunt quippe sibi sapientiam valde.
- 36. 3 Tyre hasbuilt herself a stronghold; she has heaped up silver like dust, and gold like the dirt of the streets. BAR ES, "And Tyre did build herself a stronghold - She built it for herself, not for God, and trusted to it, not to God, and so its strength brought her the greater fall. The words in Hebrew express yet more. “Tyre” (Zor) literally, “the rock,” “built herself mazor, tower,” a rock-like fort, as it were, a rock upon exceeding strength, binding her together. . “The walls, 150 feet high and of breadth proportionate, compacted of large stones, embedded in gypsum,” seemed to defy an enemy who could only approach her by sea. “In order to make the wall twice as strong they built a second wall ten cubits broad, leaving a space between of five cubits, which they filled with stones and earth.” Yet high walls do not fence in only; they also hem in. Mazor is both “a stronghold” and “a siege.” Wealth and strength, without God, do but invite and embitter the spoiler and the conqueror.” And she heaped up silver as the dust, and fine gold as the mire of the streets - “Though he heap up silver as the dust,” Job says, “The King” Job_27:16, Solomon, “made silver in Jerusalem as stones” 2Ch_9:27. Through her manifold commerce she gathered to herself wealth, as abundant as the mire and the dust, and as valueless. “Gold and silver,” said a pagan, “are but red and white earth.” Its strength was its destruction. Tyre determined to resist Alexander, , “trusting in the strength of the island, and the stores which they had laid up,” the strength within and without, of which the prophet speaks. CLARKE, "And Tyrus did build herself - The rock on which Tyre was built was strongly fortified; and that she had abundance of riches has been already seen, Eze_28:1, etc. GILL, "And Tyrus did build herself a strong hold,.... Tyre was built upon a rock, and was a strong fortress itself, from whence it had its name; and, besides its natural defence, it had a wall one hundred and fifty feet high, and its breadth was answerable to its height (e); but yet, as it could not defend itself against Alexander the great, who took it; so neither against the Gospel of Christ, which found its way into it, and was mighty to pull down strong holds in a spiritual sense: and heaped up silver as the dust, and fine gold as the mire of the streets; the riches of these cities, especially Tyre, are often made mention of; they were famous for their wealth, being places of great trade and merchandise; see Isa_23:2 all which were to be holiness to the Lord, and for the sufficient feeding and durable clothing of them that
- 37. dwell before him,Isa_23:18 his ministers. JAMISO , "The heathen historian, Diodorus Siculus [17.40], confirms this. “Tyre had the greatest confidence owing to her insular position and fortifications, and the abundant stores she had prepared.” New Tyre was on an island seven hundred paces from the shore. As Isaiah’s and Ezekiel’s (Eze_27:1-36) prophecies were directed against Old Tyre on the mainland and were fulfilled by Nebuchadnezzar, so Zechariah’s are against New Tyre, which was made seemingly impregnable by a double wall one hundred fifty feet high, as well as the sea on all sides. CALVI , "For Tyrus has for herself built a fortress. The Prophet shows by these words how very cautious or prudent the Syrians had been; for they fortified themselves by strongholds, and thought themselves to be beyond the reach of danger. He then adds, and heaped to herself silver as dust, and gold as the mire of the streets, that is, accumulated wealth above measure; for he mentions “dust” and “mire” as signifying an immense heap; as though he had said, “They have worthless heaps of silver and gold for their vast abundance”. He no doubt includes silver and gold in the fortress which he mentions; for I do not confine the word fortress only to towers and strongholds; but the Prophet, as I think, states generally, that Tyrus was so furnished and fortified with wealth, forces, and all kinds of defences, that it thought itself impregnable. There is a striking correspondence between ,צור tsur, and ,מצור metsur ,צור Tsur, he says, has built ,מצור metsur, a fortress. It is a paronomasia worthy of notice, but cannot be retained in Latin. TRAPP, "Zechariah 9:3 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets. Ver. 3. And Tyrus did build herself a stronghold] Thor did build herself Matsor; an elegance not to be translated (such as are many in the Old Testament, but especially in Isaiah). It is as if it should be said, A stronghold (such as Tyre, which was naturally fortified) did build itself a stronghold, sc. by the industry and diligence of men; so that she might seem impregnable; yet all should not do. Alexander, after seven months’ siege, took it, and destroyed it. And heaped up silver as dust] Pulverizavit argentum quasi pulverem. She had money enough (by means of her long and great trade with all the world, Ezekiel 27:1-36), and so might hire what soldiers she pleased for her defence. The sinews of war were not wanting to her. She heaped up her hoards as it were to heaven; her magazines were full fraught. The word here rendered heaped up signifieth to comport and gather in money, as men do grain into barns and granaries, Exodus 8:10, Psalms 39:7. But riches avail not in the day of wrath. And Tyre converted, leaves laying up and treasuring, and falls to feeding and clothing God’s saints,
- 38. Isaiah 23:18. COKE, "Zechariah9:3. And Tyrus did build, &c.— It is very true, that Tyre did build herself a strong-hold, for her situation was very strong in an island; and, besides the sea to defend her, she was fortified by a wall of 150 feet in height, and of a proportionable thickness. She heaped up silver as the dust, being the most celebrated place in the world for trade and riches; the mart of nations, as she is called, conveying the commodities of the east to the west, and of the west to the east; and yet, behold, the Lord will cast her out: accordingly, Alexander besieged, took, and set the city on fire. The author of the Observations thinks that the energy of the image, silver as the dust, and fine gold as the mire of the streets, is nowhere pointed out with the distinctness in which it is placed by the following quotation from the editor of the Ruins of Balbec, who, speaking of the village of Cara, says, that "it is pleasantly situated on a rising ground: the common mud, formed into the shape of bricks, and dried in the sun, of which its houses are built, has at some distance the appearance of white stone; the short duration of such materials is not the only objection to them; for they make the streets dusty when there is wind, and dirty when there is rain. These inconveniencies are felt at Damascus, which is chiefly built in the same manner." They are felt indeed; for Maundrell says, that, upon a violent rain at Damascus, the whole city becomes by the washing of the houses, as it were, a quagmire. See Observations, p. 96. Instead of, Will cast her out, Zechariah 9:4 we may read, Will dispossess her. COFFMA , ""And Tyre did build herself a stronghold, and heaped up silver as the dust, and fine gold as the mire of the streets. Behold, the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire." The prophet of God here announced particularly the destruction of Tyre, long considered to be impregnable. This announcement came not long after the foundation of the 2temple had been completed; and there is no use to suppose a date some centuries afterward in order to nullify this classical example of predictive prophecy. The prophet who prophesied the triumphal entry of Christ in the most remarkable detail would have had no trouble at all foretelling the rise of Alexander the Great who would destroy Tyre such a long time after the prophecy was given. After all, he was not the only prophet of God who foretold that event, for Ezekiel 26:7-14 also foretold it. Significantly, Ezekiel predicted the siege of Tyre by ebuchadnezzar, which indeed occurred; but he did not destroy the place, Therefore, Ezekiel again prophesied the destruction of Tyre, saying, "They shall bring thee down to the pit; and thou shalt die the death of them that are slain in the depth of the seas." (Ezekiel 28:8). The complete fulfillment of this prophecy against Tyre was so remarkable that we include here a summary of it. TYRE Founded between 1500,1400 B.C., this city had enjoyed power and prosperity for centuries when Zechariah proclaimed its downfall. It was the shipping and commerce center for the eastern Mediterranean world. They were friendly to king
- 39. Solomon and aidedin the building of the first temple. It was the pride and arrogance of the city that led to their destruction. "Tyre and Sidon ..." These are usually mentioned together, because Tyre was, at first, a colony founded by Sidon. It was strongly situated on an island off the coast some 35 miles north of Mount Carmel. "Herodotus placed the founding of the city at 2700 B:C.;"[12] and that could possibly be correct, as the later date (1500-1400) is based upon the omission of the city's name from only one inscription where it would presumably have been included if it existed; but that is rather weak evidence.[13] "Built herself a stronghold ..." Baldwin identified this as "a breakwater 820 yards long and nine yards thick."[14] There were doubtless other fortifications also. The city successfully endured a number of sieges: "In the 7th century, both Shalmanezer IV and Ashurbanipal tried in vain to take it; and in the 6th century, it successfully resisted a 13-year siege by ebuchadnezzar."[15] Thus, it must have appeared to be a very rash prophecy indeed that spoke of destroying the power of Tyre "in the sea." But never was a prophecy more exactly fulfilled. Alexander the Great took the part of Tyre that was situated on the mainland; and then, using the totality of that destroyed city as the material, he constructed a mole 200 feet wide, literally casting Tyre, all of it, into the sea, and connecting the mainland with the proud island off shore. After a siege of some seven months, it fell; Alexander executed 10,000 of the citizens and sold 30,000 into slavery.[16] "They are very wise ..." As Keil aptly remarked: "The wisdom through which Tyre acquired such might and such riches would be of no help to it; for it was the wisdom of this world which ascribes to itself the glory due to God, and only nourishes the pride out of which it sprang."[17] CO STABLE, "Tyre had trusted in physical fortifications for her defense and in stockpiles of silver and gold for her security. She had built a150-foot high wall around the city, which stood on an island just offshore following ebuchadnezzar"s earlier unsuccessful13-year siege (cf. Isaiah 23:4; Ezekiel 29:18), and she had gained great wealth through commerce. There is wordplay (paronomasia) in the Hebrew text. Tyre (Heb. sor, rock) was a fortress (Heb. masor, stronghold, rampart). evertheless the Lord would dispossess Tyre and displace her wealth casting it into the Mediterranean Sea. The parts of the city that would not go down into the water would go up in flames. Alexander destroyed Tyre by building a causeway from the mainland to the island city and leveling it. [ ote: For accounts of Alexander"s destruction of Tyre, see G. W. Botsford and C. A. Robinson Jeremiah , Hellenic History, pp314-20; and A. A. Trever, History of Ancient Civilization, 1:456-59.] CO STABLE, "Verse 5-6 The Philistine cities farther south along the Mediterranean coast would observe Tyre"s fate and fear, especially Ekron, the northernmost of the four cities mentioned. The fifth city of the Philistine pentapolis, Gath, had lost all significance
- 40. by Zechariah"s time,which probably explains its omission here (cf. 2 Chronicles 26:6). God would also destroy these cities and populate them with a mixed group of citizens. Thus He would humble the pride of the Philistines. This too happened when Alexander swept south. [ ote: McComiskey, p1162.] 4 But the Lord will take away her possessions and destroy her power on the sea, and she will be consumed by fire. BAR ES, "Behold - Such were the preparations of Tyre. Over against them, as it were, the prophet sets before our eyes the counsels of God. Theodoret: “Since they had severed themselves from the providence of God, they were now to experience His power.” “The Lord will cast her out” , literally, deprive her of her possessions, give her an heir of what she had amassed, namely: the enemy; “and he will smite her power or wealth” , of which Ezekiel says, “With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: by the greediness of thy wisdom and by thy traffic thou hast increased thy riches, and thine heart is lifted up because of thy riches” Eze_28:4-5. All wherein she relied, and so too the stronghold itself, God would smite in the sea. The sea was her confidence and boast. She said “I am a God; I sit in the seat of God, in the midst of the seas” Eze_28:2. The scene of her pride was to be that of her overthrow; the waves, which girt her round, should bury her ruins and wash over her site. Even in the sea the hand of God should find her, and smite her in it, and into it, and so that she should abide in it. “They mocked at the king, as though be thought to prevail against Neptune (the sea).” “Ye despise this land-army, through confidence in the place, that ye dwell in an island,” was the message of Alexander, “but soon will I show you that ye dwell on a continent.” Every device had been put in force in its defense: the versatility by which the inhabitants of an island, some 2 12 miles in circumference, held at bay the conqueror of the battle of Issus with unlimited resources, , “engineers from Cyprus and all Phoenicia,” and , “a fleet of 180 ships from Cyprus,” attests the wisdom in which the prophet says, she would trust. “She had already a profusion of catapults and other machines useful in a siege, and easily prepared manifold others by the makers of war-engines and all sorts
- 41. of artificers whomshe had, and these invented new engines of all sorts; so that the whole circuit of the city was filled with engines.” Divers who should loosen the mole; grappling hooks and nets to entangle near-assailants; melted metal or heated sand to penetrate between the joints of their armor; bags of sea-weed to deaden the blows of the battering machines; a fireship navigated so as to destroy the works of the enemy, while its sailors escaped; fiery arrows; wheels set in continual motion, to turn aside the missiles against them, , bear witness to an unwearied inventiveness of defense. The temporary failures might have shaken any mind but Alexander’s (who is even said to have hesitated but that he dared not, by abandoning the enterprise, lose the prestige of victory. Yet all ended in the massacre of 6,000, 7,000, or 8,000 of her men, the crucifixion of 2,000, the sale of the rest, whether 13,000 or 30,000, into slavery . None escaped save those whom the Sidonians secreted in the vessels, , with which they had been compelled to serve against her. And she herself - When her strength is overthrown, “shall be devoured with fire.” : “Alexander, having slain all, save those who fled to the temples, ordered the houses to be set on fire.” CLARKE, "Will smite her power in the sea - See Eze_26:17. Though Alexander did take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See Amo_1:6-8; Zep_2:4, Zep_2:7. GILL, "Will smite her power in the sea - See Eze_26:17. Though Alexander did take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See Amo_1:6-8; Zep_2:4, Zep_2:7. HE RY, "Tyrus falling, after all. Her wisdom, and wealth, and strength, shall not be able to secure her (Zec_9:4): The Lord will cast her out of that strong-hold wherein she has fortified herself, will make her poor (so some read it); there have been instances of those that have fallen from the height of plenty to the depth of poverty, and great riches have come to nothing. God will smite her power in the sea; her being surrounded by the water shall not secure her, but she shall be devoured with fire, and burnt down to the ground. Tyrus, being seated in the midst of the water, was, one would have thought, in danger of being some time or other overflowed or washed away by that; yet God chooses to destroy it by the contrary element. Sometimes he brings ruin upon his enemies by those means which they least suspect. Water enough was nigh at hand to quench the flames of Tyre, and yet by them she shall be devoured; for who can put out the fire which the breath of the Almighty blows up? JAMISO , "(Eze_26:4, Eze_26:12; Eze_27:27). cast her out — Hebrew, “dispossess her,” that is, will cast her inhabitants into exile [Grotius]. Alexander, though without a navy, by incredible labor constructed a mole of the ruins of Old Tyre (fulfilling Eze_26:4-12, etc., by “scraping her dust from her,” and “laying her stones, timber, and dust in the midst of the water”), from the shore to the island, and, after a seven months’ siege, took the city by storm, slew with the sword about eight thousand, enslaved thirteen thousand, crucified two thousand, and set the
- 42. city on “fire,”as here foretold [Curtius, Book 4]. smite her power in the sea — situated though she be in the sea, and so seeming impregnable (compare Eze_28:2, “I sit in the seat of God, in the midst of the sea”). “Her power” includes not only her fortifications, but her fleet, all of which Alexander sank in the sea before her very walls [Curtius, Book 4]. Eze_26:17 corresponds, “How art thou destroyed which wast strong in the sea!” CALVI , He now declares that God would be an avenger. Behold, he says, Jehovah will possess, or cause to possess, as some read, but they are mistaken, owing to the two meanings of the verb ,ירש iresh, which means to possess and also to expel or impoverish; (97) for interpreters think that a hope of favor and of salvation is here given to these cities, and say that they are now chosen by God as a possession. But this is wholly contrary to the intention of the Prophet, as it appears more clearly from a view of each clause. Jehovah then will expel her, and smite her strength. The Prophet no doubt alludes to what he had already said — that Tyrus had heaped silver and gold; now on the other hand he declares that Tyrus would be exposed to a scattering; for the heap of gold and silver it had laid up would be dissipated by God: he will then dissipate; or if one chooses to take the verb as meaning to reduce to want, the contrast would thus be suitable — God will then impoverish, or expel her. Afterwards he adds, In the sea will he smite her strength. As Tyrus, we know, was surrounded by the sea, the Prophet by this reference shows God’s power in taking vengeance on her; for the sea would be no restraint or hindrance to God, when he resolved to enter there. The Syrians, indeed, thought themselves safe from every hostile attack, for they had the sea on every side as a triple wall and a triple rampart. or was Tyrus altogether like Venice; for Venice is situated in a stagnant sea, while the situation of Tyrus was in a very deep sea, as historians plainly show who relate its assault by Alexander the Great. It had indeed been before taken and plundered; but he did what none had ever thought of — he filled up a part of the sea, so that Tyrus was no longer an island. We now see what Zechariah had in view, when he threatened ruin to Tyrus, though its strength was in the midst of the sea, beyond the reach of fortune, as it is commonly said. And she shall be consumed by fire. He means that Tyrus would not only be plundered, but wholly demolished; for we know that even the strongest things are consumed by fire. It follows — TRAPP, "Zechariah 9:4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire. Ver. 4. Behold, the Lord will cast her out] Or, impoverish her, as some render it; that is, for her money. God can soon let her blood in the vena cava, cavities of her veins, called Marsupium; and make her nudam tanquam ex mari. bare just as out of the sea, And then for her munitions,
- 43. He will smiteher power in the sea] She was seated in an island, upon munitions of rocks; the sea was to her instead of a threefold wall and ditch. She was better fortified than Venice is; which yet hath flourished above nine hundred years, and was never in the enemy’s hands; whence she hath for her motto, Intacta manet. It remains intact. But Tyre was taken by ebuchadnezzar, as his wages; and afterwards by Alexander, who never held anything impossible that he undertook, however unlikely it were to be effected. He found means to fill up the sea with stones, trees, and rubbish, where it divided Tyre from the continent; and made himself master of it. And she shall be devoured with fire] Though seated in the heart of the sea, Ezekiel 28:2, and had motted up herself against God’s fire. othing shall quench the fire that he kindleth. COKE, "Zechariah 9:4. Will smite her power in the sea— The Sidonians, (according to Diodorus Siculus,) on the approach of the army sent against them by Ochus king of Persia, first of all destroyed their shipping at sea; and then, retiring within the walls of their city, when they found they could hold out no longer, they set fire to their houses, and burnt themselves, with all their families and effects together. Thus their wealth was effectually smitten, when, by burning their ships, their commerce, the source of their riches, was annihilated; and their last act of desperation completely fulfilled the remaining part of the prophesy. o wonder if their neighbours the Philistines were struck with consternation at seeing the disastrous fate of those on whose assistance they depended. 5 Ashkelon will see it and fear; Gaza will writhe in agony, and Ekron too, for her hope will wither. Gaza will lose her king and Ashkelon will be deserted.
- 44. BAR ES, "Ashkelonshall see and fear - The words express that to see and fear shall be as one. The mightiest and wealthiest, Tyre, having fallen, the neighbor cities of Philistia who had hoped that her might should be their stay, shall stand in fear and shame. Tyre, being a merchant-city, the mother-city of the cities of the African coast and in Spain, its desolation caused the more terror Isa_23:5-11. And the - (a) king shall perish from Gaza - that is it shall have no more kings. It had been the policy of the world-empires to have tributary kings in the petty kingdoms which they conquered, thus providing lot their continued tranquil submission to themselves . The internal government remained as before: the people felt no difference, except as to the payment of the tribute. The policy is expressed by the title “king of kings,” which they successively bore. Sennacherib speaks of the kings of Ascalon, Ekron and Gaza . A contemperary of Alexander mentions, that the king of Gaza was brought alive to Alexander on its capture. Alexander’s policy was essentially different from that of the world-monarchs before him. They desired only to hold an empire as wide as possible, leaving the native kings, if they could; and only, if these were intractable, placing their own lieutenants. Alexander’s policy was to blend East and West into one. . These petty sovereignties, so many insulated centers of mutual repulsion, were essentially at variance with this plan, and so this remnant of sovereignty of 1,500 years was taken away by him, when, after a siege in which he himself was twice wounded, he took it. Alexander wholly depopulated it, and repeopled the city with strangers. And Ashkelon shall not be inhabited - Ashkelon yielded at once to Jonathan, when he “camped against it” (1 Macc. 10:86), after he had taken and “burned Ashdod and the cities round about it.” In another expedition of Jonathan its inhabitants “met him honorably,” while “they of Gaza shut him out” at first (1 Macc. 11:60, 61). “Simon - passed through the country unto Ascalon, and the holds there adjoining,” without resistance, whereas “he turned aside to Joppe, and won it” (1 Macc. 12:33). He placed Jews in Gaza, but of Ascalon nothing is said. The ruins of a Christian city, built on its site, “khirbet-Ascalon,” have been lately discovered in the hills near Tell Zakariyeh, , and so, a little south of Timnath, a Philistine city in the days of Samson, whence Samson went to it, to gain the 30 changes of raiment Jdg_14:19. Commentators have assigned reasons, why Samson might have gone so far as the maritime Ascalon, whereas, in fact, he went to a city close by. That city, in 536 a.d., had its Bishop . : “The site shows the remains of an early Christian Church or convent:” as a great lintel of stone , resembling somewhat the Maltese Cross, lies on the ground.” It was probably destroyed by the inundation of Muslim conquest. In 1163 a.d. it was a ruin. The distance of the ruins from the Ascalon Maiumas corresponds to that assigned by Benjamin of Tudela, being twice the distance of that city from Ashdod ; but since he was at Beth Jibrin, he must have been not far from the spot where it has been recently discovered . The Ashkelon, which was Herod’s birth-place and which he beautified, must have been the well-known city by the sea; since the distance from Jerusalem assigned by Josephus is too great for the old Ashkelon, and he speaks of it as on the sea .
- 45. CLARKE, "Ashkelon shallsee it, and fear - All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him. Her expectation shalt be ashamed - The expectation of being succoured by Tyre. GILL, "Ashkelon shall see it, and fear,.... That is, as Kimchi explains it, when Ashkelon shall see that Tyre humbles herself and submits, she shall humble herself and submit also: and the sense may be, that the inhabitants of Ashkelon, seeing that Tyre, with all her wisdom and strong reasoning, could not stand before the power of the Gospel, but submitted and embraced the Christian religion, were induced, through the efficacy of divine grace, to do the same; and certain it is that this place became Christian; we read (h) of a bishop of Ashkelon, in the synod of Nice, and of other bishops of this place in later councils: it belonged to Palestine, and was one of the five lordships of the Philistines, Jos_13:3. Gaza also shall see it, and be very sorrowful; this was a city of Palestine, near to Ashkelon; they are mentioned together, Jdg_1:18 the Gentile inhabitants of this place, when they saw the progress the Gospel made in Tyre, Zidon, and Ashkelon, were grieved at it, but many among them submitted to it: very likely Philip the evangelist first preached the Gospel here; see Act_8:26 there was a Christian bishop of this place in the Nicene council, and others in after ones (i). And Ekron; for her expectation shall be ashamed; this was also one of the five lordships of the Philistines, Jos_13:3 which, being near to Tyre, had its dependence on that, expecting it could never be taken; but when they saw that it was taken by Alexander, it was ashamed of its vain expectation, hope, and confidence: and so the inhabitants of this place, when the Gospel came to it, were "ashamed of the house of their confidence", as the Targum paraphrases the words; the confidence they had in their idols, and in the works of their own hands; and were also "ashamed because of their iniquities", as the Arabic version renders them; being convinced of them, and humbled for them, and betaking themselves to Christ for salvation from them. It is probable, that Philip preached the Gospel here, seeing it was not far from Azotus or Ashdod, next mentioned, where Philip is heard of after the baptism of the eunuch: and if Ekron is the same with Caesarea, that was called Strato's tower, as say the Jews (k); and which also Jerom (l) observes, some say are the same it is certain that Philip was there, Act_8:40 there were several Christian bishops of this place in later times (m). And the king shall perish from Gaza; some understand this of Batis, who was governor of Gaza, when it was taken by Alexander; who was fastened to a chariot, and dragged about the city, as Curtius (n) relates; but this man was not a king, but governor of the city under one: I rather think the idol Marnes, which signifies "the lord of man", and was worshipped in this place, is here meant; which when it became Christian was destroyed, and a Christian church built in the room of it, as is reported by Jerom (o). And Ashkelon shall not be inhabited; by Heathens, but by Christians. HE RY, "God next contends with the Philistines, with their great cities and great
- 46. lords, that borderedsouthward upon Israel. 1. They shall be alarmed and affrighted by the word of the Lord lighting and resting upon Damascus (Zec_9:5); the disgraces of Israel had many a time been published in the streets of Ashkelon, and they had triumphed in them; but now Ashkelon shall see the ruin of her friends and allies, and shall fear; Gaza also shall see it, and be very sorrowful, and Ekron, concluding that their own turns come next, now that the cup of trembling goes round. What will become of their house when their neighbour's is on fire? They had looked upon Tyre and Zidon as a barrier to their country; but, when those strong cities were ruined, their expectations from them were ashamed, as our expectation from all creatures will be in the issue. JAMISO , "Ashkelon, etc. — Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror. Ekron ... expectation ... ashamed — Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded (“put to shame”), Ekron shall “fear.” king shall perish from Gaza — Its government shall be overthrown. In literal fulfillment of this prophecy, after a two month’s siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty “king,” was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city. K&D 5-7, "Zec_9:5. “Ashkelon shall see it, and fear; Gaza, and tremble greatly; and Ekron, for her hope has been put to shame; and the king will perish out of Gaza, and Ashkelon will not dwell. Zec_9:6. The bastard will dwell in Ashdod; and I shall destroy the pride of the Philistines. Zec_9:7. And I shall take away his blood out of his mouth, and his abominations from between his teeth; and he will also remain to our God, and will be as a tribe-prince in Judah, and Ekron like the Jebusite.” From the Phoenicians the threat turns against the Philistines. The fall of the mighty Tyre shall fill the Philistian cities with fear and trembling, because all hope of deliverance from the threatening destruction is thereby taken away (cf. Isa_23:5). א ֶר ֵ is jussive. The effect, which the fall of Tyre will produce upon the Philistian cities, is thus set forth as intended by God. The description is an individualizing one in this instance also. The several features in this effect are so distributed among the different cities, that what is said of each applies to all. They will not only tremble with fear, but will also lose their kingship, and be laid waste. Only four of the Philistian capitals are mentioned, Gath being passed over, as in Amo_ 1:6, Amo_1:8; Zep_2:4, and Jer_25:20; and they occur in the same order as in Jeremiah, whose prophecy Zechariah had before his mind. To הָ ַעְו we must supply א ֶר ֵ from the parallel clause; and to רוֹן ְק ֶע not only א ֶר ֵ , but also א ָיר ִתְ.ו The reason for the fear is first mentioned in connection with Ekron, - namely, the fact that the hope is put to shame. ישׁ ִהוֹב is the hiphil of וֹשׁ (Ewald, §122, e), in the ordinary sense of this hiphil, to be put to shame. ט ָ ֶמ with seghol stands for ט ָ ַמ (Ewald, §88, d, and 160, d), the object of hope or confidence. Gaza loses its king. Melekh without the article is the king as such, not the particular king reigning at the time of the judgment; and the meaning is, “Gaza
- 47. will henceforth haveno king,” i.e., will utterly perish, answering to the assertion concerning Ashkelon: ב ֵשׁ ֵת ּאל, she will not dwell, i.e., will not come to dwell, a poetical expression for be inhabited (see at Joe_3:20). The reference to a king of Gaza does not point to times before the captivity. The Babylonian and Persian emperors were accustomed to leave to the subjugated nations their princes or kings, if they would only submit as vassals to their superior control. They therefore bore the title of “kings of kings” (Eze_26:7; cf. Herod. iii. 15; Stark, Gaza, pp. 229, 230; and Koehler, ad h. l.). In Ashdod will mamzēr dwell. This word, the etymology of which is obscure (see at Deu_ 23:3, the only other passage in which it occurs), denotes in any case one whose birth has some blemish connected with it; so that he is not an equal by birth with the citizens of a city or the inhabitants of a land. Hengstenberg therefore renders it freely, though not inappropriately, by Gesindel (rabble). The dwelling of the bastard in Ashdod is not at variance with the fact that Ashkelon “does not dwell,” notwithstanding the individualizing character of the description, according to which what is affirmed of one city also applies to the other. For the latter simply states that the city will lose its native citizens, and thus forfeit the character of a city. The dwelling of bastards or rabble in Ashdod expresses the deep degradation of Philistia, which is announced in literal terms in the second hemistich. The pride of the Philistines shall be rooted out, i.e., everything shall be taken from them on which as Philistines they based their pride, viz., their power, their fortified cities, and their nationality. “These words embrace the entire contents of the prophecy against the Philistines, affirming of the whole people what had previously been affirmed of the several cities” (Hengstenberg). A new and important feature is added to this in Zec_9:7. Their religious peculiarity - namely, their idolatry - shall also be taken from them, and their incorporation into the nation of God brought about through this judgment. The description in Zec_9:7 is founded upon a personification of the Philistian nation. the suffixes of the third pers. sing. and the pronoun הוּא in Zec_9:7 do not refer to the mamzēr (Hitzig), but to pe lishtım (the Philistines), the nation being comprehended in the unity of a single person. This person appears as an idolater, who, when keeping a sacrificial feast, has the blood and flesh of the sacrificial animals in his mouth and between his teeth. Dâmım is not human blood, but the blood of sacrifices; and shiqqutsım, abominations, are not the idols, but the idolatrous sacrifices, and indeed their flesh. Taking away the food of the idolatrous sacrifices out of their mouth denotes not merely the interruption of the idolatrous sacrificial meals, but the abolition of idolatry generally. He also (the nation of the Philistines regarded as a person) will be left to our God. The gam refers not to the Phoenicians and Syrians mentioned before, of whose being left nothing was said in Zec_ 9:1-4, but to the idea of “Israel” implied in ינוּ ֵּהל,לא our God. Just as in the case of Israel a “remnant” of true confessors of Jehovah is left when the judgment falls upon it, so also will a remnant of the Philistines be left for the God of Israel. The attitude of this remnant towards the people of God is shown in the clauses which follow. He will be like an 'alluph in Judah. This word, which is applied in the earlier books only to the tribe-princes of the Edomites and Horites (Gen_36:15-16; Exo_15:15; 1Ch_1:51.), is transferred by Zechariah to the tribe-princes of Judah. It signifies literally not a phylarch, the head of an entire tribe (matteh, φυλή), but a chiliarch, the head of an 'eleph, one of the families into which the tribes were divided. The meaning “friend,” which Kliefoth prefers (cf. Mic_7:5), is unsuitable here; and the objection, that “all the individuals embraced in the
- 48. collective הוּא cannotreceive the position of tribe-princes in Judah” (Kliefoth), does not apply, because הוּא is not an ordinary collective, but the remnant of the Philistines personified as a man. Such a remnant might very well assume the position of a chiliarch of Judah. This statement is completed by the addition “and Ekron,” i.e., the Ekronite “will be like the Jebusite.” The Ekronite is mentioned fore the purpose of individualizing in the place of all the Philistines. “Jebusite” is not an epithet applied to the inhabitants of Jerusalem, but stands for the former inhabitants of the citadel of Zion, who adopted the religion of Israel after the conquest of this citadel by David, and were incorporated into the nation of the Lord. This is evident from the example of the Jebusite Araunah, who lived in the midst of the covenant nation, according to 2Sa_24:16., 1Ch_21:15., as a distinguished man of property, and not only sold his threshing-floor to king David as a site for the future temple, but also offered to present the oxen with which he had been ploughing, as well as the plough itself, for a burnt-offering. On the other hand, Koehler infers, from the conventional mode of expression employed by the subject when speaking to his king, “thy God,” and the corresponding words of David, “my God” instead of our God, that Araunah stood in the attitude of a foreigner towards the God of Israel; but he is wrong in doing so. And there is quite as little ground for the further inference drawn by this scholar from the fact that the servants of Solomon and the Nethinim are reckoned together in Ezr_2:58 and Neh_7:60, in connection with the statement that Solomon had levied bond-slaves for his buildings from the remnants of the Canaanitish population (1Ki_9:20), viz., that the Jebusites reappeared in the Nethinim of the later historical books, and that the Nethinim “given by David and the princes” were chiefly Jebusites, according to which “Ekron's being like a Jebusite is equivalent to Ekron's not only meeting with reception into the national fellowship of Israel through circumcision, but being appointed, like the Jebusites, to service in the sanctuary of Jehovah.” On the contrary, the thought is simply this: The Ekronites will be melted up with the people of God, like the Jebusites with the Judaeans. Kliefoth also observes quite correctly, that “there is no doubt that what is specially affirmed of the Philistians is also intended to apply to the land of Chadrach, to Damascus, etc., as indeed an absolute generalization follows expressly in Zec_9:10.... Just as in what precedes, the catastrophe intended for all these lands and nations is specially described in the case of Tyre alone; so here conversion is specially predicted of the Philistines alone.” If we inquire now into the historical allusion or fulfilment of this prophecy, it seems most natural to think of the divine judgment, which fell upon Syria, Phoenicia, and Philistia through the march of Alexander the Great from Asia Minor to Egypt. After the battle at Issus in Cilicia, Alexander sent one division of his army under Parmenio to Damascus, to conquer this capital of Coele-Syria. On this expedition Hamath must also have been touched and taken. Alexander himself marched from Cilicia direct to Phoenicia, where Sidon and the other Phoenician cities voluntarily surrendered to him; and only Tyre offered so serious a resistance in its confidence in its own security, that it was not till after a seven months' siege and very great exertions that he succeeded in taking this fortified city by storm. On his further march the fortified city of Gaza also offered a prolonged resistance, but it too was eventually taken by storm (cf. Arrian, ii. 15ff.; Curtius, iv. 12, 13, and 2-4; and Stark, Gaza, p. 237ff.). On the basis of these facts, Hengstenberg observes (Christol. iii. p. 369), as others have done before him, that “there can be no doubt that in Zec_9:1-8 we have before us a description of the expedition of Alexander as clear as it was possible for one to be given, making allowance for the difference between prophecy and history.” But Koehler has already replied to this, that the prophecy in Zec_9:7 was not fulfilled by the deeds of Alexander, since neither the remnant of the Phoenicians nor the other heathen dwelling in the midst of Israel were
- 49. converted to Jehovahthrough the calamities connected with Alexander's expedition; and on this ground he merely regards the conquests of Alexander as the commencement of the fulfilment, which was then continued throughout the calamities caused by the wars of succession, the conflicts between the Egyptians, Syrians, and Romans, until it was completed by the fact that the heathen tribes within the boundaries of Israel gradually disappeared as separate tribes, and their remnants were received into the community of those who confessed Israel's God and His anointed. But we must go a step further, and say that the fulfilment has not yet reached its end, but is still going on, and will until the kingdom of Christ shall attain that complete victory over the heathen world which is foretold in Zec_9:8. CALVI , In this verse also is described the devastation of those cities which the Prophet names; as though he had said, that all those cities which had risen up against God’s people were devoted to extreme vengeance. Zechariah says that none would be exempt from punishment, since the hand of God would be stretched forth, and extend everywhere, so that it might be easily concluded, that all those who had unjustly harassed the Church would be thus rewarded for their cruelty. This is the import of what is here said. He says that Ascalon would see and fear; for at that time the Ascalonites were hostile to the Jews. He speaks the same of Aza, which the Greeks called Gaza; but they were deceived in thinking it was a name given to it by Cambyses, for the reason that Gaza means a treasure in the Persian language. This is childish. It is indeed certain that it has been owing to a change in the pronunciation of one letter; for ,ע oin, is guttural among the Hebrews, and was formerly so pronounced, like our g: as they called Amorrah, Gomorrah, so Aza is Gaza. We have spoken of this elsewhere. ow it appears from geography that these cities were near the sea, or not far from the sea, and having this advantage they gathered much wealth. But as wealth commonly generates pride and cruelty, all these nations were very troublesome to the Jews. This is the reason why the Prophet says that grief would come on Gaza, and then on Ekron and on other cities. He adds, Because ashamed shall be her expectation. There is no doubt but they had placed their trust in Tyrus, which was thought to be impregnable; for though enemies might have subdued the whole land, there a secure station remained. Since they all looked to Tyrus, the Prophet says that their hope would be confounded, when Tyrus was overthrown and destroyed. The sum of the whole is, that the beginning of the vengeance would be at Tyrus, which was situated as it were beyond the world, so as not to be exposed to any evils. He says then that the beginning of the calamity would be in that city, to which no misfortunes, as it was thought, could find an access. And then he mentions that other cities, on seeing Tyrus visited with ruin, would be terrified, as their confidence would be thus subverted. He afterwards adds, Perish shall the king from Gaza, and Ascalon shall not be inhabited; that is, such a change will take place as will almost obliterate the appearance of these cities. It follows — TRAPP, "Zechariah 9:5 Ashkelon shall see [it], and fear; Gaza also [shall see it],
- 50. and be verysorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. Ver. 5. Ashkelon shall see it and fear] For, iam proximus ardet Ucalegon, her next neighbour’s house was now on fire; and she might well fear she should be dashed at least with the tail of that overflowing storm that had swept away Tyre. The sword was now in commission; it was riding circuit, Ezekiel 14:17, and God had given it a special charge against Ashkelon, and against the sea shore; there he had appointed it, Jeremiah 47:6-7. ow Ashkelon, Gaza, and Ekron were situated all along the sea coast, southward of Tyre and Sidon. All these were bitter enemies to the Church; and were therefore destroyed by Alexander the Great, that man of God’s hand. Gaza also shall see it, and be very sorrowful] Like a travailing woman, as Isaiah 26:17-18, where the same word is used; her heart shall ache and quake within her; she shall have sore throes and throbs. And Ekron; for her expectation shall be ashamed] Her hope hath abused her, her confidence is cut off, her countenance is covered with confusion. She looked that Tyre should have been a bulwark to her: or at least a refuge, if need were, but now she seeth her expectation shamed: "The expectation of the wicked shall perish." They look out of the window with Sisera’s mother, and say, "Have they not sped? have they not divided the prey," &c.? But what saith the Church? "So let thine enemies perish, O Lord," 5:30-31. And the king shall perish from Gaza] Rex, id est, Regulus; The King, it is Regulus. for there were five princes of the Philistines; each great city having a prince over it. The Prince of Gaza that is here designed to destruction may very well be that Betis, whom Darius, the last King of Persia, had set over Gaza. He having kept out Alexander for two months, was at length taken up by him together with the city, and put to a cruel death, as Curtius testifieth. And Ashkelon shall not be inhabited] It was so wasted by war and depopulated that it became cottages for shepherds and folds for sheep. See Zephaniah 2:4; Zephaniah 2:6. Howbeit after this it was reinhabited; for that bloody Herod that slew the infants was born there, being surnamed Ascalonita; and at this day it is a strong garrison of the Saracens. Saladin pulled down the walls of it; but our Richard I set them up again, as Adrichomius telleth us out of Gul. Tyrius. COKE, "Zechariah 9:5. Ashkelon shall see it, &c.— "The cities of the Philistines, Ashkelon, Gaza, and Ekron, shall be very much terrified at the news of Tyre being destroyed; whence they hoped for succour against the enemy. Gaza was taken by Alexander after a siege of two months, ten thousand of the inhabitants were slain,
- 51. and the governorBetis dragged round the city till he expired." See Joseph. Antiq. lib. 11: cap. ult. and Qintus Curtius, lib. 4: Instead of king, we may read governor or viceroy. COFFMA , ""Ashkelon shall see it, and fear; Gaza also shall be sore pained; and Ekron, for her expectation shall be put to shame; and the king shall perish from Gaza, and Ashkelon shall not be inhabited." The campaign of Alexander the Great in subduing all of this portion of the Medo- Persian Empire precisely fulfilled all of the prophecies here against the various cities mentioned. The example afforded by Gaza illustrates all of them: "When Gaza fell, following a two months siege, ten thousand of its inhabitants were killed; and the rest were sold to the slave merchants who followed in the wake of Alexander's armies. Their "king" was tied with two thongs through his feet to Alexander's chariot and dragged through the city in one of the young conqueror's characteristic fits of revenge against one who resisted his forward march."[18] ELLICOTT, "(5) See it, and fear.—Well might Philistia fear and tremble on hearing of the destruction of Tyre. Ashkelon and Ekron, it is true, are not mentioned in connection with this march of Alexander, but they must necessarily have been occupied by his troops. But Gaza was certainly taken, after a siege of five months; and special mention is made by Hegesias (a contemporary of Alexander) of the “king” of Gaza being brought alive to Alexander after the capture of that city. ot be inhabited.—Or, not remain. PETT, "Zechariah 9:5-6 “Ashkelon will see it and be afraid, Gaza also and will be sorely pained, and Ekron will be ashamed for her expectation, and the king will perish from Gaza and Ashkelon will not be inhabited, and a mongrel race will dwell in Ashdod and I will cut off the pride of the Philistines.” The Philistine cities in the coastal plains are now brought into view. As they see the fate of Tyre they will be filled with fear, and then their time will come. They too will be devastated, and replaced by ‘a mongrel race’, no longer of pure antecedents. Again pride and self satisfaction is one of their great sins and it is in that sphere that they will be punished. (For judgment on the Philistines see also Jeremiah 25:20; Amos 1:6 on; Zephaniah 2:4-7). WHEDO , "5. Ashkelon… Gaza… Ekron… Ashdod — Four of the five chief cities of Philistia. Here as in Amos 1:6-8; Zephaniah 2:4; Jeremiah 25:20, Gath is omitted (see further on Amos 1:6-8). The order in which the cities are mentioned here is the same as in Jeremiah 25:20, which passage may be in the mind of the prophet. Shall see… fear — Only with Ashkelon are both these verbs found; shall see it must
- 52. be supplied withGaza, and shall see it and fear with Ekron. The cities will see the destruction of the northern cities and they will be afraid that a similar fate will befall them. Very sorrowful — R.V., “sore pained”; or, tremble greatly in terror. For her expectation shall be ashamed — R.V., “shall be put to shame.” These words explain the terror. What is asserted of Ekron was equally true of the other Philistian cities. They expected the strong cities in the north to hold out; as long as they did so the Philistines had nothing to fear, but their fall will bring to naught all hopes and expectations. Their fear is well founded, for the enemy will soon be upon them. The king shall perish from Gaza — Gaza will lose her independence. Ashkelon shall not be inhabited — The population will be destroyed or carried into exile. PULPIT, "Ashkelon shall see it. The ruin of so mighty a city as Tyre naturally filled neighbouring people with dismay. The prophet directs his attention to Philistia, and threatens its chief cities. The cities are enumerated in the same order as in Jeremiah 25:20. Gath is omitted, as in Amos 1:6-8 and Zephaniah 2:4 :. It seems never to have recovered its destruction by Uzziah (2 Chronicles 26:6). (For Ashkelon, Gaza, and Ekron, see note on Amos 1:6.) Her expectation shall be ashamed. The hope of aid from Tyre shall not be fulfilled. After the fall of Tyre, Alexander continued his march southwards towards Egypt, subduing the cities on his way. The siege of Gaze delayed him some months; and when it was taken, it shared the treatment of Tyre. Its governor, one Batis, a eunuch, was tied alive to the conqueror's chariot, and dragged round the walls, in cruel imitation of the fate of Hector. The king shall perish from Gaza. o particular king is meant; but the prediction says that henceforward no king should reign in Gaze. In contrast with the Eastern policy of allowing conquered nations to retain their own rulers as tributary sovereigns, Alexander always deposed or slew reigning monarchs, and consolidated his empire by replacing them with governors of his own. The various chastisements are meted out by the prophet among the various cities, though they equally apply to all. 6 A mongrel people will occupy Ashdod, and I will put an end to the pride of the
- 53. Philistines. BAR ES, "Anda bastard shall dwell at Ashdod - o The “mamzer” was one born unlawfully, whether out of marriage, or in forbidden marriage, or in adultery . Here it is, probably, like our “spurious brood” ; whether it was so itself or in the eyes of the Ashdodites; whence he adds. I will cut off the pride of the Philistines - Pride would survive the ruin of their country, the capture of their cities, the less of independence. It would not survive the loss of their nationality; for they themselves would not be the same people, who were proud of their long descent and their victories over Israel. The breaking down of nationalities, which was the policy of Alexander, was an instrument in God’s hands in cutting off their pride. CLARKE, "A bastard shall dwell in Ashdod - This character would suit Alexander very well, who most certainly was a bastard; for his mother Olympia said that Jupiter Ammon entered her apartment in the shape of a dragon, and begat Alexander! Could her husband Philip believe this? The word signifies a stranger. GILL, "And a bastard shall dwell in Ashdod,.... Some (p) take "mamzer", the word for "bastard", to be the name of a people that should dwell in Ashdod; this is the same place with Azotus, Act_8:40 and was also one of the five lordships of the Philistines, Jos_13:3 some, by the "bastard" here, understand Alexander the great, who gave out that he was not the son of Philip, but of Jupiter Ammon: others think Jonathan the Maccabee is intended, who took this place and burnt it with fire, and the temple of Dagon in it, "83 The horsemen also, being scattered in the field, fled to Azotus, and went into Bethdagon, their idol's temple, for safety. 84 But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1 Maccabees 10) and though he was not a bastard, yet was a stranger to the Philistines; in which sense the Jewish commentators, Jarchi and Kimchi, interpret the word, and understand it of the Israelites who should dwell in this place; even those, as Aben Ezra says, who were abject, mean, and despised among the Israelites; which would be a great mortification to the proud Philistines, as is suggested in the next clause: and to this sense the Targum paraphrases the words, "and the house of Israel shall dwell in Ashdod, who shall be in it as strangers:''
- 54. but it isbest to understand this of Israelites indeed, of true Christians, who are accounted spurious, not the children of God, but aliens and strangers, the filth of the world, and the offscouring of all things; who should dwell here when the Gospel was preached in it, as doubtless it was by Philip, Act_8:40 and so the Septuagint, Syriac, and Arabic versions render the words, "and strangers shall dwell in Ashdod"; men of another religion, and despised and not owned even by their relations, as if they were bastards. And I will cut off the pride of the Philistines; by Alexander, and by the Jews in the times of the Maccabees, bringing them into subjection, which their haughty spirits could not well bear; or through the abolition of their old Heathenish religion, in which they prided themselves. It may be observed, that all along the conversion of these various people to Christianity is expressed in terms which seem to signify the destruction of them; and that partly because, in the literal sense, reference is had to the conquest of them by Alexander, by which means the Greek language obtained in Syria and Phoenicia, into which, a little after, the Bible was translated, which paved the way for the bringing of these people to the knowledge of Christ, through the preaching of the Gospel; and partly because Paganism was abolished in these places when Christianity prevailed. HE RY, "They shall themselves be ruined and wasted. (1.) The government shall be dissolved: The king shall perish from Gaza, not only the present king shall be cut off, but there shall be no succession, no successor, (2.) The cities shall be dispeopled: Ashkelon shall not be inhabited; the rightful owners shall be expelled, either slain or carried into captivity. (3.) Foreigners shall take possession of their land and become masters of all its wealth (Zec_9:6): A bastard shall dwell in Ashdod; a spurious brood of strangers shall enter upon the inheritances of the natives, which they have no more right to than a bastard has to the estates of the legitimate children. And thus God will cut off the pride of the Philistines, all the strength and wealth which they prided themselves in, and which were the ground of their confidence in themselves and their contempt of the Israel of God. This prophecy of the destruction of the Philistines, and of Damascus, and Tyre, was accomplished, not long after this, by Alexander the Great, who ravaged all these countries with his victorious army, took the cities, and planted colonies in them, which Quintus Curtius gives a particular account of in the history of his conquests. And some think he is meant by the bastard that shall dwell in Ashdod, for his mother Olympia owned him begotten in adultery, but pretended it was by Jupiter. The Jews afterwards got ground of the Philistines, Syrians, and others of their neighbours, took some of their cities from them and possessed their countries, as appears by the histories of Josephus and the Maccabees, and this was foretold before, Zep_2:4, etc.; Oba_1:20. JAMISO , "bastard — not the rightful heir; vile and low men, such as are bastards (Deu_23:2) [Grotius]. An alien; so the Septuagint; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through [Calvin]. CALVI , "In this verse the Prophet denounces a similar ruin on Azotus, and the whole land of the Philistines, or on the whole land of Palestine. For what interpreters say, that the Jews would dwell at Azotus as strangers, that is, though they had previously been counted aliens, is to reach neither heaven nor earth. The Prophet on the contrary means, that after the destruction of these cities, if any
- 55. inhabitants remained, theywould be like strangers, without any certain habitation. The Prophet then mentions the effect, in order to show that the country would be waste and desolate, so as to contain no safe or fixed dwellings for its inhabitants. Some render it spurious, as it is rendered in some other places; and they understand it of the Jews, because they had been before in a mean condition, as though they were like a spurious race. But their opinion is probable, who derive ,ממזר memezar, from ,זור zur, which means to peregrinate; and they quote other instances, in which the double ,ממ mem, is used in the formations of a noun; and it is easy to prove, from many passages of scripture, that ,ממזר memezar, means a stranger. (98) And if any one carefully considers the design of the Prophet, he will see the truth of what I have said — that is, that his object is to show, that all the inhabitants of Azotus, and of the land of the Philistine, would be like lodgers, because all places would be desolate through the slaughter and devastations of enemies. As then Ashdod and Palestine had been before noted for the number of their people, the Prophet says that all the cities of Palestine, and the city Ashdod, would be deserted, except that there would be there a few scattered and wandering inhabitants, like those who sojourn in a strange land. It follows — 6.And dwell shall a stranger in Ashdod; (For I will cut off the pride of the Philistines;) 7.And I will remove his blood from his mouth, And his abominations from between his teeth, And left shall he be, even he, for our God; So that he shall be as a chief in Judah, And Ekron as a Jebusite. The “his” and “he” in this last verse is the “stranger” in verse 6; and that is used in a collective sense, properly rendered strangers, or foreigners, [ ἀככןדוםויעככןדוםויעככןדוםויעככןדוםויע ] by the] by the] by the] by the Septuagint; so that the plural, in all these instances, might suitably be adopted in aSeptuagint; so that the plural, in all these instances, might suitably be adopted in aSeptuagint; so that the plural, in all these instances, might suitably be adopted in aSeptuagint; so that the plural, in all these instances, might suitably be adopted in a translationtranslationtranslationtranslation ———— The “pride of the Philistines” was cut off by introducing strangers intoThe “pride of the Philistines” was cut off by introducing strangers intoThe “pride of the Philistines” was cut off by introducing strangers intoThe “pride of the Philistines” was cut off by introducing strangers into their cities; and this line may be considered as parenthetic.their cities; and this line may be considered as parenthetic.their cities; and this line may be considered as parenthetic.their cities; and this line may be considered as parenthetic. ———— Ed.Ed.Ed.Ed. TRAPP, "ZechariahTRAPP, "ZechariahTRAPP, "ZechariahTRAPP, "Zechariah 9999::::6666 And a bastard shall dwell in Ashdod, and I will cut off theAnd a bastard shall dwell in Ashdod, and I will cut off theAnd a bastard shall dwell in Ashdod, and I will cut off theAnd a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.pride of the Philistines.pride of the Philistines.pride of the Philistines. Ver.Ver.Ver.Ver. 6666. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander; who was a bastard, by his mother Olympia’s confession. The Greek here hathbastard, by his mother Olympia’s confession. The Greek here hathbastard, by his mother Olympia’s confession. The Greek here hathbastard, by his mother Olympia’s confession. The Greek here hath בככןדוםחעבככןדוםחעבככןדוםחע,בככןדוםחע a, a, a, a stranger, an alien, or one of another generation, as the Greeks under Alexander, andstranger, an alien, or one of another generation, as the Greeks under Alexander, andstranger, an alien, or one of another generation, as the Greeks under Alexander, andstranger, an alien, or one of another generation, as the Greeks under Alexander, and afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus;afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus;afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus;afterwards the Jews under the Maccabees. Whence the Chaldee turns this text thus; The house of Israel shall dwell in Ashdod, and shall be there as strangers which haveThe house of Israel shall dwell in Ashdod, and shall be there as strangers which haveThe house of Israel shall dwell in Ashdod, and shall be there as strangers which haveThe house of Israel shall dwell in Ashdod, and shall be there as strangers which have no father. In the Acts we find that the Jews were scattered up and down Palestine, andno father. In the Acts we find that the Jews were scattered up and down Palestine, andno father. In the Acts we find that the Jews were scattered up and down Palestine, andno father. In the Acts we find that the Jews were scattered up and down Palestine, and
- 56. some found atAzotus, or Ashdod, Actssome found at Azotus, or Ashdod, Actssome found at Azotus, or Ashdod, Actssome found at Azotus, or Ashdod, Acts 8:408:408:408:40.... And I will cut off the pride of the Philistines] That is, their wealth, strength, andAnd I will cut off the pride of the Philistines] That is, their wealth, strength, andAnd I will cut off the pride of the Philistines] That is, their wealth, strength, andAnd I will cut off the pride of the Philistines] That is, their wealth, strength, and whatsoever else they gloried in, and grew insolent, and injurious to the Church.whatsoever else they gloried in, and grew insolent, and injurious to the Church.whatsoever else they gloried in, and grew insolent, and injurious to the Church.whatsoever else they gloried in, and grew insolent, and injurious to the Church. COKE, "ZechariahCOKE, "ZechariahCOKE, "ZechariahCOKE, "Zechariah 9999::::6666. And a bastard shall dwell, &c.. And a bastard shall dwell, &c.. And a bastard shall dwell, &c.. And a bastard shall dwell, &c.———— And a foreigner or alien shallAnd a foreigner or alien shallAnd a foreigner or alien shallAnd a foreigner or alien shall dwell, &c. Houbigant.dwell, &c. Houbigant.dwell, &c. Houbigant.dwell, &c. Houbigant. In AshdodIn AshdodIn AshdodIn Ashdod———— Ashdod, or Azotus, was burned and destroyed by Jonathan brother ofAshdod, or Azotus, was burned and destroyed by Jonathan brother ofAshdod, or Azotus, was burned and destroyed by Jonathan brother ofAshdod, or Azotus, was burned and destroyed by Jonathan brother of Judas Maccabeus, and nearly eight thousand of its men burned or slain.Judas Maccabeus, and nearly eight thousand of its men burned or slain.Judas Maccabeus, and nearly eight thousand of its men burned or slain.Judas Maccabeus, and nearly eight thousand of its men burned or slain. 1111 MaccabeesMaccabeesMaccabeesMaccabees 10101010::::84848484----85858585. These were, probably, what was meant by "the pride of the Philistines," the. These were, probably, what was meant by "the pride of the Philistines," the. These were, probably, what was meant by "the pride of the Philistines," the. These were, probably, what was meant by "the pride of the Philistines," the prime or excellency of the ancient inhabitants, in whose room the strangers wereprime or excellency of the ancient inhabitants, in whose room the strangers wereprime or excellency of the ancient inhabitants, in whose room the strangers wereprime or excellency of the ancient inhabitants, in whose room the strangers were introduced.introduced.introduced.introduced. COFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of theCOFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of theCOFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of theCOFFMAN, ""And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines."Philistines."Philistines."Philistines." "Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod"Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod"Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod"Bastard shall dwell in Ashdod ..." This expression is supposed to mean that, "Ashdod will have a mixed population,"[will have a mixed population,"[will have a mixed population,"[will have a mixed population,"[19191919] an especially undesirable result in the eyes of the] an especially undesirable result in the eyes of the] an especially undesirable result in the eyes of the] an especially undesirable result in the eyes of the Jews.Jews.Jews.Jews. "The pride of the Philistines ..." Their pagan religion was the principal pride of that"The pride of the Philistines ..." Their pagan religion was the principal pride of that"The pride of the Philistines ..." Their pagan religion was the principal pride of that"The pride of the Philistines ..." Their pagan religion was the principal pride of that people; and it appears to be that in particular that Zechariah had in mind here. Seepeople; and it appears to be that in particular that Zechariah had in mind here. Seepeople; and it appears to be that in particular that Zechariah had in mind here. Seepeople; and it appears to be that in particular that Zechariah had in mind here. See under next verse.under next verse.under next verse.under next verse. BENSON, "VerseBENSON, "VerseBENSON, "VerseBENSON, "Verse 6666----7777 ZechariahZechariahZechariahZechariah 9:69:69:69:6----7777. And a bastard shall dwell in Ashdod. And a bastard shall dwell in Ashdod. And a bastard shall dwell in Ashdod. And a bastard shall dwell in Ashdod ———— Newcome reads, strangers,Newcome reads, strangers,Newcome reads, strangers,Newcome reads, strangers, understanding by the expression, “a strange and spurious race; a despicable race; bornunderstanding by the expression, “a strange and spurious race; a despicable race; bornunderstanding by the expression, “a strange and spurious race; a despicable race; bornunderstanding by the expression, “a strange and spurious race; a despicable race; born of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word,of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word,of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word,of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word, ממזר here used, does not imply an illegitimate offspring. In proof of which he quotes Psalms 69:8, where ,מוזר a word from which the above is derived, is translated a
- 57. stranger, so thathe supposes the sense of this clause to be, that the city of Ashdod should be peopled with strangers, not descended from its present possessors. The LXX. and Chaldee understand the expression in the same sense. And I will cut off the pride of the Philistines — Ashdod, or Azotus, was burned and destroyed by Jonathan, brother of Judas Maccabeus, and eight thousand of its men burned or slain, 1 Maccabees 10:84-85 . These were probably intended here by the pride of the Philistines, that is, the pride, or excellence, of the ancient inhabitants, in whose room the strangers were introduced. And I will take away his blood out of his mouth — The Philistine shall be brought down so low, that he shall not be in a condition to molest or threaten slaughter to his neighbours, as he did formerly. And his abominations from between his teeth — He shall be reduced to such poverty, that he shall no more make banquets in honour of his idols, and feast upon them. “The idolatrous and abominable practices of the Philistines shall cease. The metaphor is taken from beasts of prey, who gorge themselves with blood.” Ashdod is mentioned by Josephus among the cities of the Phenicians which were under the dominion of the Jews; and it is well known that they exacted of all who were under their authority, a conformity, in a certain degree, to their religious rites and ceremonies. This will explain what is meant by taking his blood, &c. The stranger was required to abstain from eating blood, and from such things as were held in abomination by the Jewish law. But he that remaineth, even he shall be for our God — This was fulfilled in the times of the Maccabees, and also in the times of Alexander Jannזus, who subdued their principal cities, as Josephus relates, (Antiq., lib. 13. cap. 23,) and made them part of the Jewish dominions, the inhabitants of several of which embraced the Jewish religion. And he shall be as a governor in Judah — Shall be regarded and honoured. Blayney renders it, Shall be as a citizen in Judah, considering the expression as being used in contrast to the word which he renders stranger, Zechariah 9:6; and signifying that the stranger who should come to dwell in Ashdod, would, after renouncing all his heathenish practices, become a convert to the true God, and, as a governor in Judah, entitled to all the same privileges in that city, as a prime citizen enjoyed among the Jews: terms these which exactly correspond with those used by St. Paul, who, having called the unconverted Gentiles, נבסןיךןי ךבי ,מוםןי strangers and foreigners, entitles them, after their conversion, טוןץ פןץ ןיךויןי ךבי בדישם פשם ,ףץלנןכיפבי fellow-citizens with the saints, and of the household of God, Ephesians 2:19. And Ekron as a Jebusite — And the Philistines shall have the same privileges allowed them, and be put on the same footing, as the Jebusites, the ancient inhabitants of Jerusalem were, when the Israelites conquered them: see 1:21. WHEDO ,"6. The full-blooded Philistines will be displaced by a mixed race. A bastard — Margin R.V., “a bastard race.” An obscure phrase. In Deuteronomy 23:2, the word denotes one who is not a full-blooded citizen, one with whose birth a blemish of some sort is connected. Here it seems to denote a race which, from the view point of the Philistines, is not full-blooded, a foreign or mixed race. The term implies nothing concerning the moral character of the new population. Ashdod — What is true of one city is true of the whole land.
- 58. The pride ofthe Philistines — The judgment implied in 6a will be sufficient to bring to an end the pride and haughtiness of the Philistines; they will be completely humiliated. PULPIT, "A Bastard. The word (mamzer) occurs in Deuteronomy 23:2 (3, Hebrew), where it may possibly mean "a stranger." It is generally considered to signify one whose birth has a blemish in it—one born of incest or adultery. In Deuteronomy the LXX. renders, ́סחעןנ ̓ךו, "one of harlot birth;" here, ́עח̓ככןדוםב, "foreigner." The Vulgate has separator, which is explained as meaning either the Lord, who as Judge divides the just from the unjust, or the Conqueror, who divides the spoil and assigns to captives their fate. Here it doubtless signifies "a bastard race"; a rabble of aliens shall inhabit Ashdod, which shall lose its own native population. The Targum explains it differently, considering that by the expression is meant that Ashdod shall be inhabited by Israelites, who are deemed "strangers" by the Philistines. Ashdod (see note on Amos 1:8). The pride. All in which they prided themselves. This sums up the prophecy against the several Philistine cities. Their very nationality shall be lost. 7 I will take the blood from their mouths, the forbidden food from between their teeth. Those who are left will belong to our God and become a clan in Judah, and Ekron will be like the Jebusites. BAR ES, "And I will take away his blood out of his mouth - The “abominations” being idol-sacrifices , the “bloods” will also be, the blood mingled with the wine of sacrifices, of which David says, “Their drink-offerings of blood will I not offer” Psa_16:4; and Ezekiel unites the offences, “Ye eat With the blood, and lift up your eyes toward your idols, and shed blood” Eze_33:25. But he that remaineth - Better, “And he too” shall remain over to our God.” Of the Philistines too, as of Israel, “a remnant shall be saved.” After this visitation their idolatry
- 59. should cease; Godspeaks of the Philistine nation as one man; He would wring his idol- sacrifices and idol-enjoyments from him; he should exist as a nation, but as God’s. And he shall be as a governor in Judah - Literally, “a captain of a thousand,” merged in Judah as in a larger whole, as each tribe was divided into its “thousands,” yet intimately blended, in no inferior position, with the people of God, as each converted nation became an integral yet unseparated whole in the people of God. And Ekron as a Jebusite - Ekron was apparently the least important of the few remaining Philistine cities (see at Joe_1:8, vol. 1); yet he shall he, as those of the Canaanite nations who were not destroyed, nor fled, but in the very capital and center of Israel’s worship, “dwelt with the children of Benjamin and Judah” Jos_15:63; Jdg_1:21, and were, as a type of the future conversion and absorption of the pagan, incorporatcd into Judah. CLARKE, "I will take away his blood out of his mouth - The Philistines, when incorporated with the Israelites, shall abstain from blood, and every thing that is abominable. And Ekron as a Jebusite - As an inhabitant of Jerusalem. Many of the Philistines became proselytes to Judiasm; and particularly the cities of Gaza, and Ashdod. See Josephus Antiq. lib. xlii., c. 15, s. 4. GILL, "And I will take away his blood out of his mouth,.... The Septuagint, Syriac, and Arabic versions, read "their blood"; not the blood of the bastard, but of the Philistines. The Targum is, "I will destroy them that eat blood"; the meaning may be, that they shall no more thirst after blood, nor drink it; nor breathe out threatenings and slaughter against the saints, or persecute the people of God: or that they should no more offer the blood of their sacrifices upon the altars to their deities, or eat things sacrificed to them: and his abominations from between his teeth; their idols and idolatries they were tenacious of, as a man is of his food, or of any thing that is grateful to him; it may design things sacrificed to idols, eaten by them: but he that remaineth, even he shall be for our God: the Targum paraphrases it, "and the proselytes that remain among them, they also shall be added to the people of our God:'' Jarchi interprets it of the synagogues and schools in the captivity of Edom or Rome; but Aben Ezra's note is much better, that there shall be none remaining of the Philistines, but only such who serve the blessed God openly: but the true sense is, that here should be a remnant, according to the election of grace, who should evidently appear to be the Lord's people, by their conversion and effectual calling: and he shall be as a governor in Judah; the Targum is, "they shall be as the princes of the house of Judah;''
- 60. that is, asthe heads of the families in that tribe; see Mic_5:2 compared with Mat_2:6 all true Christians are as princes, yea, they are kings and priests unto God; and some of them are ,כאלף as a guide, teacher; and instructor of others; who go before them, and instruct them in the doctrines of the Gospel, as pastors and ministers of the word: and Ekron as a Jebusite; that is, the inhabitant of Ekron, that shall be converted to Christ, shall be as an inhabitant of Jerusalem, which was called Jebus, 1Ch_11:4 shall have a dwelling in the church, the city of God, and enjoy all the privileges and immunities of it. Kimchi says this refers to the times of the Messiah, when, he supposes, the Ekronites will be tributary to the Israelites, as the Jebusites were in the days of David. The Targum is, "and Ekron shall be filled with the house of Israel, as Jerusalem.'' HE RY, " Some among them shall be converted, and brought home to God, by his gospel and grace; so some understand Zec_9:7, as a promise, (1.) That God would take away the sins of these nations - their blood and their abominations, their cruelties and their idolatries. God will part between them and these sins which they have rolled under their tongue as a sweet morsel, and are as loth to part with as men are to part with the meat out of their mouths, and which they hold fast between their teeth. Nothing is too hard for the grace of God to do. (2.) That he would accept of a remnant of them for his own: He that remains shall be for our God. God would preserve a remnant even of these nations, that should be the monuments of his mercy and grace and be set apart for him; and the disadvantages of their birth shall be no bar to their acceptance with God, but a Philistine shall be as acceptable to God, upon gospel-terms, as one of Judah, nay, as a governor, or chief one, in Judah, and a man of Ekron shall be as a Jebusite, or a man of Jerusalem, as a proselyted Jebusite, as Araunah the Jebusite, 2Sa_24:16. In Christ Jesus there is no distinction of nations, but all are one in him, all alike welcome to him. IV. In all this God intends mercy for Israel, and it is in kindness to them that God will deal thus with the neighbouring nations, to avenge their quarrel for what is past and to secure them for the future. 1. Thus some understand the seventh verse, as intimating, (1.) That thus God would deliver his people from their bloody adversaries, who hated them, and to whom they were an abomination, when they were just ready to devour them and make a prey of them: I will take away his blood (that is, the blood of Israel) out of the mouth of the Philistines and from between their teeth (Amo_3:12), when, in their hatred of them and enmity to them, they were greedily devouring them. (2.) That lie would thus give them victory and dominion over them: And he that remains (that is, the remnant of Israel) shall be for our God, shall be taken into his favour, shall own him and be owned by him, and he shall be as a governor in Judah; though the Jews have been long in servitude, they shall recover their ancient dignity, and be victorious, as David and other governors in Judah formerly were; and Ekron (that is, the Philistines) shall be as the Jebusites, and the rest of the devoted nations, who were brought into subjection under them. JAMISO , "take ... his blood out of ... mouth — Blood was forbidden as food (Gen_9:4; Lev_7:26). abominations — things sacrificed to idols and then partaken of by the worshippers (Num_25:2; Act_15:29). The sense is, “I will cause the Philistines to cease from the
- 61. worship of idols.” evenhe shall be for our God — “even he,” like Hamath, Damascus, Tyre, etc., which, these words imply, shall also be converted to God (Isa_56:3, “son of the stranger joined himself to the Lord”) [Rosenmuller]. The “even,” however, may mean, Besides the Hebrews, “even” the Philistine shall worship Jehovah (so Isa_56:8) [Maurer]. he shall be as a governor in Judah — On the conversion of the Philistine prince, he shall have the same dignity “in Judah as a governor”; there shall be no distinction [Henderson]. The Philistine princes with their respective states shall equally belong to the Jews’ communion, as if they were among the “governors” of states “in Judah” [Maurer]. Ekron as a Jebusite — The Jebusites, the original inhabitants of Jerusalem, who, when subjugated by David, were incorporated with the Jews (2Sa_24:16, etc.), and enjoyed their privileges: but in a subordinate position civilly (1Ki_9:20, 1Ki_9:21). The Jebusites’ condition under Solomon being that of bond-servants and tributaries, Calvin explains the verse differently: “I will rescue the Jew from the teeth of the Philistine foe (image from wild beasts rending their prey with their teeth), who would have devoured him, as he would devour blood or flesh of his abominable sacrifices to idols: and even he, the seemingly ignoble remnant of the Jews, shall be sacred to our God (consecrated by His favor); and though so long bereft of dignity, I will make them to be as governors ruling others, and Ekron shall be a tributary bond-servant as the Jebusite? Thus the antithesis is between the Jew that remaineth (the elect remnant) and the Ekronite. CALVI , "Interpreters do also pervert the whole of this verse; and as to the following verse, that is, the next, they do nothing else but lead the readers far astray from its real meaning. God says now, that he will take away blood from the mouth of enemies; as though he had said, “I will check their savage disposition, that they may not thus swallow down the blood of my people.” For here is not described any change, as though they were to become a different people, as though the Syrians, the Sidonians, the Philistine, and other nations, who had been given to plunders, and raged cruelly against the miserable Jews, were to assume the gentleness of lambs: this the Prophet does not mean; but he introduces God here as armed with power to repress the barbarity of their enemies, and to prevent them from cruelly assaulting the Church. I will take away blood, he says, from their mouth; and he says, from their mouth, because they had been inured in cruelty. I will cause, then, that they may not as hitherto satiate their own lust for blood. He adds, and abominations, that is, I will take from the midst of their teeth their abominable plunders; for he calls all those things abominations which had been taken by robbery and violence. (99) And he compares them to wild beasts, who not only devour the flesh, but drink also the blood and tear asunder the raw carcass. In short, he shows here, under the similitude of wolves and leopards and wild boars, how great had been the inhumanity of enemies to the Church; for they devoured the miserable Jews, as wild and savage beasts are wont to devour their prey. It afterwards follows, and he who shall be a remnant. Some translate, “and he shall be left,” and explain it of the Philistine and other nations of whom mention is made. But the Prophet doubtless means the Jews; for though few only had returned to
- 62. their country asremnants from their exile, he yet says that this small number would be sacred to God, and that all who remained would be, as it were, leaders in Judah, however despised they might have been. For there was no superiority even in the chief men among them; only they spontaneously paid reverence to Zerubbabel, who was of the royal seed, and to Joshua on account of the priesthood; while yet all of them were in a low and mean condition. But the Prophet says, that the most despised of them would be leaders and chiefs in Judah. We now perceive the Prophet’s meaning; for after having predicted the ruin that was nigh all the enemies of the Church, he now sets forth the end and use of his prophecy; for God would provide for the good of the miserable Jews, who had been long exiles, and who, though now restored to their country, were yet exposed to the ill treatment of all, and also despised and made even the objects of scorn to their enemies. He then who shall be a remnant, even he shall be for our God, as though he had said, “Though the Lord had for a time repudiated you as well as your fathers, when he drove you here and there and scattered you, yet now God has gathered you, and for this end — that you may be his people: ye shall then be the peculiar people of God, though ye are small in number and contemptible in your condition.” (100) Then he adds, these remnants shall be as leaders in Judah, that is, God will raise them to the highest honor; though they are now without any dignity, they shall yet be made by God almost all of them princes. It then follows, And Ekron shall be as a Jebusite. Some explain thus — that the citizens of Ekron would dwell in Jerusalem, which the Jebusites had formerly possessed; and others give another view, but nothing to the purpose. The Prophet speaks not here of God’s favor to the citizens of Ekron, but on the contrary shows the difference between God’s chosen people and heathen nations, who gloried in their own good fortune: hence he says, that they should be like the Jebusites, for they at length would have to endure a similar destruction. We indeed know, that the Jebusites had been driven out of that town, when Jerusalem was afterwards built; but it was done late, even under David. As then they had long held that place and were at length dislodged, this is the reason why the Prophet says, that though the citizens of Ekron seemed now to be in the very middle of the holy land, they would be made like the Jebusites, for the Lord would drive away and destroy them all. He afterwards adds — The explanation of Blayney as to the latter part of the verse is as follows: that the stranger or strangers in Ashdod should be on the same footing as a privileged citizen in Judah, but that the Ekronite, the natural born Philistine should be as a Jebusite in Jerusalem, deprived of the privileges which he had when the country was his own. This would be to “cut off the pride of the Philistines.” — Ed. TRAPP, "Zechariah 9:7 And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite. Ver. 7. And I will take away his blood out of his mouth] That is, his bloody prey (for, saith Aben Ezra, these Philistines did, according to the savage custom of those
- 63. times, eat ofthe flesh and drink of the blood of the slain enemies), and I will keep them from devouring my people any more. And his abomination] Hoc est, praedas abominabiles, saith Calvin, his abominable spoils, his bloody robberies and pillages. And he that remaineth] The small remnant of Jews not yet altogether devoured by these cruel cannibals, the Babylonians, Philistines, and other enemies. Even he shall be for our God] Though they be but a he, a small poor company of them; yet God will both own them and honour them. And he shall be as a governor in Judah] They shall all be Magnificos , little princes, of high rank and dignity; even as governors in Judah; God will honour them in the hearts of all men. See Zechariah 12:8. And Ekron as a Jebusite] i.e. Either slain or a slave and tributary. I know this text is otherwise expounded by Junius and others; but I now like this interpretation, as most proper. COKE, "Zechariah 9:7. And I will take away his blood, &c.— The Hebrews had a horror of all those who ate their food with the blood: this was expressly forbidden in the law. The meaning is, that when the cities here spoken of shall belong to the Hebrews, the Philistines shall observe the law of the Lord, and there shall no more be seen among them idolatry, superstition, or cruelty. Many of the Philistines became proselytes to the Jewish religion after Alexander Jannaeus had subdued their principal cities, and made them part of his own dominions. Houbigant understands the passage very differently; he renders the last clause thus: "And ye shall be left for our God, and shall be in Judaea as an ox, and Ekron as his manger. The Philistine (says he) is spoken of, in the first part of the verse, as of a wild beast from whose mouth the prey is taken: it is therefore added, that this beast shall be in servitude as an ox; and Ekron, being taken, should be as a manger, whence Judea might have oxen to do its business; all which happened in the time of the Maccabees; but it never happened that the Philistine was a governor in Judah." However, that expression may well be justified, the prophet meaning that the two people should be so united, that the Philistine should be reckoned as one under the immediate government of Judah, partaking of the same religion, and ruled by the same laws. COFFMA , ""And I will take away his blood out of his mouth, and his abominations from between his teeth; and he also shall be a remnant for our God;
- 64. and he shallbe as a chieftain in Judah, and Ekron as a Jebusite." The strange contrast between God's taking the blood out of the mouths of the Philistines here, and his promise that his own children should "drink blood like wine" (verse 15) points toward the vast gulf between paganism and Christianity. The reason the ancient pagans drank blood (of their enemies) was that they might inherit the bold, warlike qualities and strength of their enemies. Christians, in the most startling metaphor of the ew Testament, drink the blood of Christ that they might have eternal life (John 6:53). It is impossible to deny the connection in these references. "I will take away ... blood ... abominations ..." means that God will destroy their paganism "He shall be a remnant ..." means that descendants of the Philistines shall become Christians. Did it occur? Indeed, yes. Philip the evangelist preached in all of these cities, Ashdod (Azotus) being specifically mentioned (Acts 8:40). "As a chieftain in Judah ... as a Jebusite ..." "The Jebusites were the early inhabitants of Jerusalem, who were not destroyed, but gradually absorbed by their Hebrew conquerors."[20] This is the last mention of the Philistines in the Old Testament; the modern name Palestine is derived from their name."[21] From this verse, it is clear that Zechariah prophesied, not the extermination of these people, but their amalgamation into "Israel." The whole paragraph (Zechariah 9:1-7) is a brilliant prophecy of the campaign of Alexander the Great that led to the subjugation of this entire area. That the prophecy was in fact uttered centuries before its final fulfillment would appear to be absolutely certain, that being the principal reason, no doubt, that the Jews preserved and honored the prophecy as "the Word of God." The popular notion among critics to the effect that some joker perpetrated a fraud upon history by passing off an account of some previous event as a "prophecy" is impossible of acceptance on any intelligent basis. Where is there an example of such a thing in the total history of the human race? It simply could not be done, either then, or now, or at any other time. And now, we turn to the text for a prophecy of the sparing of Jerusalem by Alexander. CO STABLE, "The Lord would also remove the blood that these pagans ate, which was forbidden in Israel, from their mouths. He would take the unclean, detestable food that they ate from their mouths. Drinking blood and eating unclean food was part of Philistine pagan worship (cf. Isaiah 65:4; Isaiah 66:3; Isaiah 66:17), so the judgment in view included punishment for idolatry. Some remaining Philistines would turn to the Lord and become like the Israelites in their faith in Yahweh. As the Jebusites became incorporated into Israel in David"s day (cf. 2 Samuel 24:16; 1
- 65. Chronicles 21:18), sowould the Philistines in the future from Zechariah"s viewpoint. ELLICOTT, "(7) Blood . . . abominations.—viz., their idolatrous sacrifices. Jebusite.—Some take this word to mean Jerusalem (comp. Joshua 15:8, and especially Joshua 18:28). Others suppose it to be a designation of the remnant of the Canaanitish tribes, who were, like the Gibeonites, retained for servile duties about the Temple. But since the “Jebusite” seems to be parallel with the word alluph, “governor” or “prince,” rather than contrasted with it, it seems more probable that it refers to the Jebusite people, who “dwelt with the children of Judah in Jerusalem,” as equals, and not as a conquered race (Joshua 15:63). But for the fact that the place Eleph is distinctly mentioned (ibid.) as being in Benjamin, not Judah, one would be inclined to read the word alluph (which occurs in the singular in this passage only without the u distinctly written) as Eleph, and to understand Jebusi as meaning Jerusalem. Perhaps Eleph was on the borders of Benjamin and Judah, and so may have sometimes been spoken of as belonging to Judah. othing is known of any great conversion of Philistines to Judaism at this time; nay, indeed, in later times we still hear of them as hostile to the Jews (1 Maccabees 3:41; 1 Maccabees 10:83); but after this last reference they disappear from history as a separate nation, probably because they were no longer distinguishable from the Jews or the Greek settlers of those regions. PETT, "Zechariah 9:7 ‘And I will take away his blood from his mouth, and his abomination from between his teeth. And he also shall be a remnant for our God, and he shall be as a chieftain (or ‘a clan’) in Judah, and Ekron as a Jebusite.’ But for these there is hope as a result of their experience of being humbled. God will remove from them all that displeases Him. The eating of blood was forbidden in the Law. Philistia indulged both in this and the eating of unclean things. ‘Abomination’ regularly has reference to idolatry and we may thus see here also food sacrificed to idols with all its ramifications. But the Philistines will be delivered from these things. They are not without hope for God’s mercy is available. ‘He also shall be a remnant for our God.’ Once they have suffered they too will come to the Lord and will find acceptance by Him along with the remnant of Israel. ‘And he will be as a chieftain (or friend or clan) in Judah, and Ekron as a Jebusite.’ The Jebusites were absorbed into ‘Israel’ when Jerusalem was captured by David. Thus the idea is of Philistia being absorbed into ‘Israel’. The unpointed Hebrew consonants for ‘chieftain’ could also mean ‘clan, family tribe’ which seems a preferable translation, but even with its present pointing it can mean ‘friend’ as well as ‘chieftain’. (‘Pointing’ refers to vowel sound marks introduced late into the Hebrew text long after the time of Christ. Originally Hebrew texts consisted almost solely of consonants). Thus just as Ekron is accepted into the confederation of Israel and Judah on friendly terms, like the Jebusites were earlier in the time of David, so
- 66. also will allthe Philistines be accepted. In other words they will be incorporated into the people of God. (From the time of the Maccabees (1 Maccabees 3:41) the Philistines historically disappear from view, no doubt being absorbed into their neighbours). The overall point behind these verses would seem to be that while those who are lifted up in their pride will come into judgment, (as they did as a result of the activities of Alexander the Great), those who humbled, even the most surprising of them, can find mercy. WHEDO , "Verse 7-8 7. The new population will not continue the attitude of hostility maintained for so many centuries by the Philistines; on the contrary, in time it will be incorporated into the Jewish nation. His… he — These pronouns in Zechariah 9:7 refer to the new population. Blood — According to the law the blood belonged to the deity; it was not lawful for the worshiper to eat it (Leviticus 17:12; Leviticus 19:26; compare Ezekiel 33:25). The eating of blood indicates ignorance or willful transgression of the law of Jehovah. Though temporarily the new inhabitants may live contrary to the divine law, in the end Jehovah will draw them unto himself, when they will cease to eat the blood. Abominations — This word is used of idols themselves, here apparently of the flesh of sacrificial animals offered to idols ( umbers 25:2). The eating of this flesh will be discontinued. The two expressions look forward to a time when idolatry will be completely abolished. R.V. presents a more satisfactory translation of Zechariah 9:7 b: “and he also shall be a remnant for our God; and he shall be as a chieftain in Judah, and Ekron as a Jebusite.” A remnant for our God (R.V.) — The remnant consists of the true worshipers of Jehovah (see on Amos 5:15); the new inhabitants of Philistia will become such a company. The complete incorporation into the Jewish nation is predicted in the rest of the verse. As a governor in Judah — R.V., “chieftain.” The word translated “chieftain” or “governor” is used of the head of a thousand (compare Zechariah 12:5). Here it denotes not the leader, but the division over which he rules (Micah 5:2), and the thought is that Philistia will become just like one of the divisions of Judah, that is, an integral part of the nation. A slight alteration, ‘eleph for ‘alluph, would bring out the thought more clearly, since the former denotes the division itself (Judges 6:15; 1 Samuel 10:19). Ekron — Represents, like Ashdod in Zechariah 9:6, all Philistia.
- 67. As a Jebusite— ot the Jewish inhabitants of Jerusalem, but the Canaanitish inhabitants of Jebus, who after the conquest of their stronghold by David were in time incorporated into the Jewish nation, so that they became an integral part of the same. Some consider Zechariah 9:8 the beginning of the new section. It seems preferable, however, to connect it with Zechariah 9:1-7. While the judgment falls upon the nations, Jerusalem will enjoy the protecting care of Jehovah. About mine house — Literally, for my house; that is, for the protection of my house. House denotes here not the temple, but the whole land (see on Hosea 8:1). Because of the army — R.V., “against the army.” With either translation the thought is that Jehovah will be around his land to protect it against foreign invasions. Another possible translation is “without an army”; Jehovah will not employ an army of soldiers (compare Zechariah 2:5). The word translated “army” is written peculiarly in Hebrew; this, taken in connection with the fact that LXX. does not agree with the Hebrew, has led many to substitute the LXX. reading, “as a garrison” (so margin R.V.). Because of him that passeth by — Better, R.V., “that none pass through or return.” Jehovah will guard the borders so carefully that no invader can cross them. Oppressor — In Exodus 3:7, and other places the same word is translated “taskmaster.” From such taskmasters the Jews suffered again and again, but their staves will be broken. Why, is indicated in the last clause. For now have I seen with mine eyes — The afflictions suffered by the Jews and the cruelties perpetrated by the oppressors. Of these Jehovah will now make an end. PULPIT, "Personifying Philistia, the prophet declares that she shall cease to practise idolatry, and shall be incorporated in Israel. I will take away his blood out of his mouth. This refers to the practice of drinking the blood of sacrifices as an act of worship, or of eating the victims with the blood—a practice strictly forbidden to the Israelites (see Le 3:17; 7:26; 17:10, 12; and comp. Genesis 9:4). Abominations. Sacrifices offered to idols, and afterwards eaten. The two clauses intimate the entire abolition of idolatry. Many see in this prediction a reference to the doings of the Maccabees; how, e.g; Judas destroyed the altars and idols in Azotus (1 Macc. 5:68); Jonathan again took that city, and burned it and the neighbouring towns, and, besieging Ashkelon, was received with great honour by the inhabitants, and confirmed in the possession of this place and Ekron (1 Macc. 10:84, etc.); and Simon stormed Gaza (? Gazara, a place near Ashdod), cleansed the houses of idols, "put all uncleanness out of it, and placed such men there as would keep the Law" (1 Macc. 13:47, 48). But though such events partially fulfil the prophecy, the seer looks forward to a greater issue, and in these comparatively petty details beholds the working of the great principle that all nations shall be subdued to the faith. He that
- 68. remaineth, even he,shall be for our God; better, he too shall be left (or, a remnant) for our God. The Philistine shall become a choice and elect remnant unto the God of the Israelites, and no longer regarded as alien and impure. As a governor; Septuagint, ́בסקןעי,קיכ "head over a thousand." which the word alluph means (Zechariah 12:5, Zechariah 12:6). It is used of the chiefs of Edom in Genesis 36:15, Genesis 36:16, etc; where the Authorized Version gives "dukes." The tribes of Israel were divided into thousands, consisting of families, each of which was held together by closer affinities than the mere tribal bond (see note on Micah 5:2). The meaning is that the Philistine shall be admitted into the commonwealth of Israel as one of her chiefs. Ekron as a Jebusite. "Ekron" is equivalent to "the Ekronite," who again stands in the place of all the Philistines. The Jebusites were the ancient possessors of Zion, who held their position till the days of David, and, when at last conquered by him (2 Samuel 5:6, etc.), were incorporated into his nation, and, as we may infer from Araunah's conduct, adopted his religion (2 Samuel 24:22; 1 Chronicles 21:23). God promises here that the Philistines, like the Jebusites, shall be absorbed into the Jewish Church. Mr. Drake ('Speaker's Commentary,' in loc.) curiously renders, "He shall be as Eleph (Joshua 18:28) in Judah, and Ekron as Jebusi," explaining that the cities of Philistia were to be incorporated into Judaea. The conquests of Alexander conduced to the conversion of the heathen and their reception into the Church of God; and the general principle enunciated by all the prophets was tiros abundantly confirmed. But it is rot easy to discover the exact historical fulfilment of the latter part of this prophecy, concerning the merging of the Philistines in the Jewish nation. Josephus ('Ant.,' 13.15. 4) tells us that, about B.C. 100, the Jews held most of their cities, destroying some whose inhabitants refused to become proselytes. In the time of our Lord, by reason of intermarriage and social intercourse, the Philistines had ceased to be regarded as a separate nation; and a little later Philistia, far from being considered as alien and hostile, under the form Palestine, gave its name to the whole country. Christianity, too, made rapid progress in this district, so that the psalmist's words received herein a fulfilment, "Behold Philistia, and Tyre, with Gush; this one was born there" (Psalms 87:4). 8 But I will encamp at my temple to guard it against marauding forces. ever again will an oppressor overrun my people, for now I am keeping watch.
- 69. BAR ES, "AndI will encamp about my house - (for my house’s sake) because of the army “Because,” it is added in explanation, “of him that passeth by and of him that returneth;” Alexander, who passed by with his army, on his way to Egypt, and “returned,” having founded Alexandria. It was a most eventful march; one of the most eventful in the history of mankind. The destruction of the Persian empire, for which it prepared, was in itself of little moment; Alexander’s own empire was very brief. As Daniel had foretold, he came, cast down Persia “to the ground, waxed very great, and when he was strong, the great horn was broken” Dan_8:7-8. But with the marvelous perception which characterized him, he saw and impressed upon his successors the dependibleness of the Jewish people. When he came into Judaea, he sent to the high priest for aid against Tyre and for the like tribute as he used to pay to Darius, promising that he would not repent of choosing the friendship of the Macedonians . The high priest refused on the ground of the oath, by which his people were bound in fealty to the earthly king of kings, whom Alexander came to subdue. Alexander threatened to teach all, through its fate, to whom fealty was due. This, after the conquest of Gaza, he prepared to fulfill. He came, he saw, he was conquered . Jaddua and his people prayed to God. Taught by God in a dream not to fear, he went to meet the conqueror. The gates of the city were thrown open. There marched out, not an army such as encountered the Romans, but as he had been taught, a multitude in white garments, and the priests going belove in their raiment of fine linen. The high priest, in his apparel of purple and gold, having on his head the mitre, and on it the golden plate , whereon was written the name of God, advanced alone, and the Conqueror, who was expected to give the city to be plundered, and the high priest to be insulted and slain, kissed the name of God, recognizing in the priest one whom lie had seen in the like dress in a dream, who had bidden him, when hesitating, cross to Asia; for that he would go before his army and deliver the Persian empire to him. The result is related to have been, that Alexander promised to allow the Jews in Judea to live according to their own laws, remitted the tribute of every seventh year, acceded beforehand to the terms to be proposed by those in Babylonia and Media, and that many Jews joined his army, under condition that they might live under their own laws. Rationalism, while it remains such, cannot admit of Daniel’s prophecies which the high priest showed him, declaring that a Greek should destroy the Persian empire, which Alexander rightly interpreted of himself. But the facts remain; that the conqueror, who, above most, gave way to his anger, bestowed privileges almost incredible on a nation, which under the Medes and Persians had been “the most despised part of the enslaved;” made them equal in privileges to his own Macedonians , who could hardly brook the absorption of the Persians, although in inferior condition, among themselves . The most despised of the enslaved became the most trusted of the trusted. They became a large portion of the second and third then known cities of the world. They became Alexandrians, Antiochenes, Ephesians , without ceasing to be Jews. The law commanded faithfulness to oaths, and they who despised their religion respected its fruits. The immediate successors of Alexander, Ptolemy Lagi and Antiochus Nicator, followed his policy; Ptolemy especially on the ground of the fealty shown to Darius; Nicator, as having observed their faithfulness as soldiers, who had served with him ; but they were so enrolled on this visit to Jerusalem. The pagan kings multiplied, in their own purpose, faithful subjects to themselves; in God’s design, they prepared in Asia and
- 70. Egypt a seed-plotfor the Gospel. The settlement of the Jews at Alexandria formed the language of the Gospel; that wonderful blending of the depth of the Hebrew with the clearness and precision of the Greek. Everywhere the seed of the preparatory dispensation was sown, to be fostered, grow and ripen with the harvest of the Gospel. For now have I seen with Mine eyes - This is the counterpart of what the Psalmists and pious people so often pray, “Awake to help me and behold” Psa_59:4; “Look down from heaven, behold and visit this vine” Psa_80:14; Psa_9:13; “Look upon my trouble from them that hate me” “Look upon my affliction and my trouble; look upon my enemies, for they are many” Psa_25:18-19; “Look upon my adversity and deliver me” Psa_119:153; “O Lord, behold my affliction” (Lam_1:9, add 11; Lam_2:20); “Behold, O Lord, for I am in distress” Lam_1:20; “Look and behold my reproach” Lam_5:1; “Open Thine eyes, O Lord, and see” Isa_37:17; Dan_9:18; “Look clown from heaven, and behold from the habitation of Thy holiness and glory” Isa_63:15. With God, compassion is so intrinsic an attribute, that He is pictured as looking away, when He does not put it forth. With God, to behold is to help. CLARKE, "I will encamp about mine house - This may apply to the conquests in Palestine by Alexander, who, coming with great wrath against Jerusalem, was met by Jaddua the high priest and his fellows in their sacred robes, who made intercession for the city and the temple; and, in consequence, Alexander spared both, which he had previously purposed to destroy. He showed the Jews also much favor, and remitted the tax every seventh year, because the law on that year forbade them to cultivate their ground. See this extraordinary account in Josephus Antiq. lib. xi., c. 8, s. 5. Bishop Newcome translates: “I will encamp about my house with an army, so that none shall pass through or return.” GILL, "And I will encamp about my house, because of the army,.... Of profane and wicked men, persecutors and heretics, who rose up in great numbers in the first ages of Christianity against the church, the house of God, where he dwells, which consisted of persons called from among the Gentiles as before; in order to protect and defend them from that great company which opposed them, the Lord encamped about them, partly by his angels, Psa_34:7 and partly by his ministers, set for the defence of the Gospel; but chiefly by his own power and presence, who is as a fire round about them. The Targum is, "and I will cause my glorious Shechinah to dwell in the house of my sanctuary, and the strength of the arm of my power shall be as a wall of fire round about it.'' Because of him that passeth by, and because of him that returneth; either that his people might pass and repass with safety, who attended the worship and service of his house; or because of Satan and wicked men, who go to and fro, seeking to do all the mischief they can to the saints of the most High. This may, in a literal sense, respect the care of God over the Jewish nation, his church and people, in the times of Alexander, who passed to and fro without distressing them; or in the times of the Lagidae and Seleucidae, the kings of Egypt and Syria, during whose commotions, and their passing to and fro against each other, and against them, were still continued a kingdom.
- 71. And no oppressorshall pass through them any more; or "exactor" (q); satisfaction for the sins of God's people being exacted, required, and demanded of Christ their surety, it has been given; wherefore no exactor shall pass through them, or over them, to require it of them; not the law, for they are freed by Christ from the exaction, curse, and condemnation of it; not justice, for that is fully satisfied, and infinitely well pleased with the righteousness of Christ; nor Satan, the accuser of the brethren, requiring punishment to be inflicted, which, though he may do it, will be of no avail against them; nor the Jewish tutors and governors, who exacted of the people obedience, not only to the law of Moses, but to the traditions of the elders; since Christ has redeemed his from this vain conversation, Christians are entirely free from that yoke of bondage. This shows that this prophecy is not to be literally understood, since it is certain, that, after the delivery, of it, there were oppressors or exactors among the Jews in a literal sense: Antiochus and others oppressed them before the birth of Christ; they paid tribute to the Romans in his time; he was born at the time of a Roman tax; and, after his death, Titus Vespasian destroyed their nation, and city and temple: or, if it is, "any more" must be understood of a long time, as it were, before they were utterly oppressed. For now I have seen with mine eyes; these are either the words of God the Father, looking with pleasure upon his church and people, about whom he encamps; and upon the satisfaction his Son has given to the divine justice for their sins, whereby they are free from all exactions and oppressions: or of the Prophet Zechariah, as Aben Ezra thinks, who saw with his eyes, in the visions of the night, all that is contained in this prophecy: and now, inasmuch as all this predicted was to be fulfilled in, or near, or about the times of Christ, therefore next follows a glorious prophecy of his coming. HE RY, ". However, this is plainly the sense of Zec_9:8, that God will take his people under his special protection, and therefore will weaken their neighbours, that it may not be in their power to do them a mischief: I will encamp about my house because of the army. Note, God's house lies in the midst of an enemy's country, and his church is as a lily among thorns; and therefore God's power and goodness are to be observed in the special preservation of it. The camp of the saints, being a little flock in comparison with the numerous armies of the powers of darkness that are set against it round about, would certainly be swallowed up if the angels of God did not encamp about it, as they did about Elisha, to deliver it, Rev_20:9; Psa_34:7. When the times are unusually perilous, when armies are marching and counter-marching, and all bearing ill-will to Zion, then Providence will as it were double its guards upon the church of God, because of him that passes by and because of him that returns, that whether he return a conqueror or conquered he may do it no harm. And, as none that pass by shall hurt them, so no oppressor shall pass through them any more; they shall have no enemy within themselves to rule them with rigour, and to make their lives bitter to them with sore bondage, as of old in Egypt. This was fulfilled when, for some time after the struggles of the Maccabees, Judea was a free and flourishing state, or perhaps when Alexander the Great, struck with an awe of Jaddus the high priest, favoured the Jews, and took them under his protection, at the same time when he wasted the neighbouring countries. And the reason given for all this is, “For now have I seen with my eyes, now have I carefully distinguished between my people and other people, with whom before they seemed to have their lot in common, and have made it to appear that I know those that are mine,” This agrees with Psa_34:15, The eyes of the Lord are upon the righteous; now his eyes, which run to and fro through the earth, shall fix upon them, that he may show himself tender of them, and strong on their behalf, 2Ch_16:9.
- 72. JAMISO , "encampabout — (Psa_34:7). mine house — namely, the Jewish people (Zec_3:7; Hos_8:1) [Maurer]. Or, the temple: reassuring the Jews engaged in building, who might otherwise fear their work would be undone by the conqueror [Moore]. The Jews were, in agreement with this prophecy, uninjured by Alexander, though he punished the Samaritans. Typical of their final deliverance from every foe. passeth by ... returneth — Alexander, when advancing against Jerusalem, was arrested by a dream, so that neither in “passing by” to Egypt, nor in “returning,” did he injure the Jews, but conferred on them great privileges. no oppressor ... pass through ... any more — The prophet passes from the immediate future to the final deliverance to come (Isa_60:18; Eze_28:24). seen with mine eyes — namely, how Jerusalem has been oppressed by her foes [Rosenmuller] (Exo_3:7; Exo_2:25). God is said now to have seen, because He now begins to bring the foe to judgment, and manifests to the world His sense of His people’s wrongs. K&D 8-9, "Whilst the heathen world falls under the judgment of destruction, and the remnant of the heathen are converted to the living God, the Lord will protect His house, and cause the King to appear in Jerusalem, who will spread out His kingdom of peace over all the earth. Zec_9:8. “I pitch a tent for my house against military power, against those who go to and fro, and no oppressor will pass over them any more; for now have I seen with my eyes. Zec_9:9. Exult greatly, O daughter Zion; shout, daughter Jerusalem: behold, thy King will come to thee: just and endowed with salvation is He; lowly and riding upon an ass, and that upon a foal, the she-ass's son. Zec_9:10. And I cut off the chariots out of Ephraim, and the horses out of Jerusalem, and the war-bow will be cut off: and peace will He speak to the nations; and His dominion goes from sea to sea, and from the river to the ends of the earth.” Chânâh, to encamp, to pitch a tent. י ִית ֵב ְ,ל dat. commod. “for my house,” for the good of my house. The house of Jehovah is not the temple, but Israel as the kingdom of God or church of the Lord, as in Hos_8:1; Hos_9:15; Jer_12:7, and even Num_12:7, from which we may see that this meaning is not founded upon the temple, but upon the national constitution given to Israel, i.e., upon the idea of the house as a family. In the verse before us we cannot think of the temple, for the simple reason that the temple was not a military road for armies on the march either while it was standing, or, as Koehler supposes, when it was in ruins. ה ָב ָ ִמ stands, according to the Masora, for א ָב ָ ִמ = א ָב ָן־צ ִ,מ not however in the sense of without an army, but “on account of (against) a hostile troop,” protecting His house from them. But Böttcher, Koehler, and others, propose to follow the lxx and read ה ָב ָ ַ,מ military post, after 1Sa_14:12, which is the rendering given by C. B. Michaelis and Gesenius to ה ָב ָ ִ.מ But this does not apply to הָנ ָ,ח for a post (ה ָב ָ ַ,מ that which is set up) stands up, and does not lie down. ה ָב ָ ִמ is more precisely defined by ב ָ ִוּמ ר ֵּבע ֵ,מ as going through and returning, i.e., as an army marching to and fro (cf. Zec_7:14). There will come upon them no more (ם ֶיה ֵל ֲ,ע ad sensum, referring to י ִית ֵ ) nōgēs, lit., a bailiff or taskmaster (Exo_3:7), then generally any oppressor of the nation. Such oppressors were Egypt,
- 73. Asshur, Babel, andat the present time the imperial power of Persia. This promise is explained by the last clause: Now have I seen with mine eyes. The object is wanting, but it is implied in the context, viz., the oppression under which my nation sighs (cf. Exo_ 2:25; Exo_3:7). ‛Attâh (now) refers to the ideal present of the prophecy, really to the time when God interposes with His help; and the perfect י ִית ִא ָר is prophetic. God grants help to His people, by causing her King to come to the daughter Zion. To show the magnitude of this salvation, the Lord calls upon the daughter Zion, i.e., the personified population of Jerusalem as a representative of the nation of Israel, namely the believing members of the covenant nation, to rejoice. Through ְך ֵⅴ ְל ַ,מ thy King, the coming one is described as the King appointed for Zion, and promised to the covenant nation. That the Messiah is intended, whose coming is predicted by Isaiah (Isa_9:5-6), Micah (Mic_5:1.), and other prophets, is admitted with very few exceptions by all the Jewish and Christian commentators. (Note: See the history of the exposition in Hengstenberg's Christology.) ְך ָ,ל not only to thee, but also for thy good. He is tsaddıq, righteous, i.e., not one who has right, or the good cause (Hitzig), nor merely one righteous in character, answering in all respects to the will of Jehovah (Koehler), but animated with righteousness, and maintaining in His government this first virtue of a ruler (cf. Isa_11:1-4; Jer_23:5-6; Jer_33:15-16, etc.). For He is also ע ָ,נוֹשׁ i.e., not σώζων, salvator, helper (lxx, Vulg., Luth.), since the niphal has not the active or transitive sense of the hiphil ( ַיע ִ,)מוֹשׁ nor merely the passive σωζόµενος, salvatus, delivered from suffering; but the word is used in a more general sense, endowed with ע ַשֶׁ,י salvation, help from God, as in Deu_33:29; Psa_33:16, or furnished with the assistance of God requisite for carrying on His government. The next two predicates describe the character of His rule. יִנ ָע does not mean gentle, πραυʷ́ς (lxx and others) = וָנ ָ,ע but lowly, miserable, bowed down, full of suffering. The word denotes “the whole of the lowly, miserable, suffering condition, as it is elaborately depicted in Isa_53:1-12” (Hengstenberg). The next clause answers to this, “riding upon an ass, and indeed upon the foal of an ass.” The ו before רִי ַע ל ַע is epexegetical (1Sa_17:40), describing the ass as a young animal, not yet ridden, but still running behind the she-asses. The youthfulness of the animal is brought out still more strongly by the expression added to רִי ַ,ע viz., ּנוֹתת ֲן־א ֶ , i.e., a foal, such as asses are accustomed to bear (ּנוֹתת ֲע is the plural of the species, as in יוֹת ָר ֲא יר ִפ ְⅴ, Jdg_14:5; יםִ ִע ָה יר ִע ְשׂ , Gen_37:31; Lev_4:23). “Riding upon an ass” is supposed by most of the more modern commentators to be a figurative emblem of the peacefulness of the king, that He will establish a government of peace, the ass being regarded as an animal of peace in contrast with the horse, because on account of its smaller strength, agility, and speed, it is less adapted for riding in the midst of fighting and slaughter than a horse. But, in the first place, this leaves the heightening of the idea of the ass by the expression “the young ass's foal” quite unexplained. Is the unridden ass's foal an emblem of peace in a higher degree than the full-grown ass, that has already been ridden? (Note: We may see how difficult it is to reconcile the emphasis laid upon the ass's foal with this explanation of the significance of the ass, from the attempts made by the supporters of it to bring them into harmony. The assertion made by Ebrard, that
- 74. יר ַע denotesan ass of noble breed, and ּנוֹתת ֲן־א ֶ signifies that it is one of the noblest breed, has been already proved by Koehler to be a fancy without foundation; but his own attempt to deduce the following meaning of this riding upon a young ass from the precepts concerning the sacrifices, viz., that the future king is riding in the service of Israel, and therefore comes in consequence of a mission from Jehovah, can be proved to fail, from the fact that he is obliged to collect together the most heterogeneous precepts, of which those in Num_19:2; Deu_21:3, and 1Sa_6:7, that for certain expiatory purposes animals were to be selected that had never borne a yoke, have a much more specific meaning than that of simple use in the service of Jehovah.) And secondly, it is indeed correct that the ass was only used in war as the exception, not the rule, and when there were no horses to be had (cf. Bochart, Hieroz. i. p. 158, ed. Ros.); and also correct that in the East it is of a nobler breed, and not so despised as it is with us; but it is also a fact that in the East, and more especially among the Israelites, it was only in the earlier times, when they possessed no horses as yet, that distinguished persons rode upon asses (Jdg_5:10; Jdg_10:4; Jdg_12:14; 2Sa_17:23; 2Sa_19:27), whereas in the time of David the royal princes and kings kept mules for riding instead of asses (2Sa_13:29; 2Sa_18:9; 1Ki_1:33; 38:44); and from the time of Solomon downwards, when the breeding of horses was introduced, not another instance occurs of a royal person riding upon an ass, although asses and mules are still constantly used in the East for riding and as beasts of burden; and lastly, that in both the ancient and modern East the ass stands much lower than the horse, whilst in Egypt and other places (Damascus for example), Christians and Jews were, and to some extent still are, only allowed to ride upon asses, and not upon horses, for the purpose of putting them below the Mohammedans (for the proofs, see Hengstenberg's Christology, iii. pp. 404-5). Consequently we must rest satisfied with this explanation, that in accordance with the predicate יִנ ָע the riding of the King of Zion upon the foal of an ass is an emblem, not of peace, but of lowliness, as the Talmudists themselves interpreted it. “For the ass is not a more peaceful animal than the horse, but a more vicious one” (Kliefoth). CALVI , He concludes what he had been speaking of, — that God would be the guardian of his chosen people, so as to repel on every side the violent assaults of enemies. It is then the same as though he had said, “though the Church is not strongly fortified, it shall yet be impregnable, for God’s protection is of more value than all human strength, than all aids and helps.” God then compares himself here to a moat and a bulwark, and other kinds of fortresses, I will be, he says, a camp to my house. He mentions here house rather than city, that the Jews might feel confident that there was sufficient help in God alone, though they might dwell in a private house or in a cottage. “My Church, though it be a small house, will I yet surround with my defences, so as to render it safe from all harm.” He says, from the army; and then, from him that passes through, and from him that returns. He places the army in opposition to the house; and thus he exhorts the Jews, not to regard their own strength, but to know that God alone is far better shall all armies. Though then the whole world united together and collected all its forces, he still bids them to be calmly confident, for God alone would be sufficient to put to flight all armies. And according to the same meaning he refers to him that passes through and who returns; as though he had said, “Though enemies may
- 75. wander through thewhole earth and occupy it from one end to the other, yet I will cause my house to remain safe.” By him that returns, he intimates, that though enemies renewed their armies the second and the third time, yet God’s strength would be always sufficient to check their assaults. In a word, what is here taught is the perpetuity of the safety of God’s people, for he will never be wearied in defending them, nor will his power be ever lessened. It often happens that those who with the best intention succor their neighbors, by degrees grow wearied, or they may have their efforts prevented by various events; but the Prophet tells us, that God is not like men, wearied or unable, after having once helped his people and repelled their enemies; for he will be always ready to aid his people, were enemies to renew the battle a hundred times. By enemy then he means forces; by passing through, the obstinate cruelty of enemies; and by returning, new wars, which one undertakes, when disappointed of his hope, by collecting a new army and repairing his strength. (101) At length he adds, And pass shall no more the extortioner through them. This sentence explains what he had figuratively expressed, — that though the Jews had been exposed to the will of their enemies, yet God would not hereafter suffer them to be unjustly treated and to be plundered as they had been: for under the name of extortioner he includes all plunderers who had spoiled the miserable Jews of their goods. Then he says, For I have seen with mine eyes. It would be frigid, nay insipid, to explain this clause as some do, that is, as though the Prophet had said, — that he related what had been made known to him from above: for on the contrary God testifies here, that he had seen with his eyes how cruelly and disgracefully the Jews had been treated. And some, while they regard God as the speaker, very unwisely give this explanation, — that God already foresaw what he would do. But evidently God assigns here, as I have said, a reason why he purposed to deliver the Jews from injuries, and for the future to keep them safe and defend them; and the reason given is, because he saw what grievous wrongs they were suffering. And the Prophet speaks according to the usual manner adopted in Scripture; for though nothing is hid from God’s eyes, yet he is rightly said to see what he takes notice of, and what he declares must be accounted for before his tribunal. Though then God saw even before the creation of the world what was to take place afterward in all ages, yet he is rightly said to see what he begins to call to judgment. The Jews indeed thought they were neglected by him; for the Scripture everywhere says, that God closes his eyes, is asleep, lies down, forgets, cares not, when he hides himself and appears not as the avenger of wrongs. Hence, on the other hand, the Lord declares here, that he saw with his eyes those things which were not to be tolerated, inasmuch as enemies had passed all bounds, and had so far advanced and indulged in wantonness, that their pride and cruelty were become intolerable. And I will be a camp to mine house from an host, From it when passing through and from it when returning. Or literally,
- 76. From the passingthrough and from the returning ( i.e.host.) ewcome’s version is, And I will encamp about mine house withan army. So that none shall pass through or return. This is neither grammatically correct, nor consistent with posterior facts; for armies did pass through the land, though the house or temple of God was not invaded. Henderson’s version is in substance the same with what I have given, And I will encamp about my house because of the army, Both when it passeth through and when it returneth. The following line may be thus rendered— And come upon them shall no more the oppressor. The Septuagint give for oppressor [ ἐמוכבύ ,]םשם the driver away or banisher; the Targum has “tyrant,” which Grotius adopts. “Oppressor” is the word used by Drusius, ewcome, and Henderson. It has been said that no foreign oppressor, like the Babylonians, had invaded the land from this time to the advent of Christ, though the Jews had suffered much both from the Eygptian and Syrian kings; but the language here is so strong, that the promise must be considered as conditional, as all those promises were which were connected with their national covenant. “ o more” has no limit: hence the promise must be viewed as conditional. “This promise,” says Dr. M‘Caul, “is of the same nature as most of the others made to Israel; that is, conditional upon their obedience. Moses has repeatedly laid down this as the general principle of God’s dealings with the Jews, especially in reference to the possession of blessing and prosperity in the land. (Deuteronomy 30:15.)” — Ed. TRAPP, "Zechariah 9:8 And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes. Ver. 8. And I will encamp about mine house] Though it be otherwise but ill fenced and fortified; yet I will see it safeguarded and secured from the inroads and incursions of enemies, who are ranging up and down, and not only robbing, but ravishing, Psalms 10:9. For what was Alexander but an arch-pirate, a strong thief, as the pirate whom he had taken told him to his teeth? And whether here be intimated by these words, because of him that passeth by, and him that returneth] something of Alexander’s
- 77. voyages, who passedby Judaea into Egypt, and to Ammon’s oracle with his army, and thence returned to Persia by the same way, not hurting the Jews, or something about the many expeditions of the Seleucidae and Lagedae to and fro from Egypt to Syria, and back again, among which hurly burly the Jews’ state stood fast, though sometime a little shaken; I dare not say (saith a learned interpreter), it may be both those and all other the like dangers are here generally comprised. And no oppressor shall pass through them any more] Chald. o sultan; not the Turkish tyrant, Lord of Greece, as Zechariah 9:13, say those that take the text of the Jews’ glorious state at last. Calvin thinks that by this clause be only expounds what he had figuratively said before. Danaeus takes it of violence and opression among themselves, or of wringing and vexing by their own rulers; they shall be free from violence both abroad and at home. For now have I seen with mine eyes] i.e. I have taken good notice of it, I have seen, I have seen, as Exodus 3:7, and mine eye hath affected mine heart. I have well observed that the enemy is grown unsufferably insolent, and am therefore come to rescue and relieve my people. The Chaldee hath it thus, I have now revealed my power to do them good; Aben Ezra makes these to be the prophet’s words of himself, q.d. I have seen all this in a manifest vision. But this is frigidum imo insulsum, saith Calvin, an odd conceit; unless we refer it (with Montanus) to the following words, and make this the sense (which yet I like not so well), Behold, I see in the spirit, with the eyes of my mind, the Lord Christ coming and entering, with state, the city and temple. COKE,"Zechariah 9:8. And I will encamp, &c.— And I will inclose my house with a garrison, that none may pass by or repass; for no oppressor shall pass through them any longer, since now I look with mine eyes. This alludes to the Maccabees, who were defenders of the house of God against Antiochus Epiphanes. They were as a wall of brass round about the temple of the sanctuary. From their days, God preserved the temple against the profanation of strangers till after the death of the Lord Jesus Christ, when he forsook it intirely. See Calmet. COFFMA , ""And I will encamp about my house against the army, that none pass through or return; and no oppressor shall pass through them any more: for now have I seen with mine eyes." "My house ..." This prophecy was necessitated by the fact of a great world revolution taking place under Alexander the Great. The Medo-Persian power would vanish; but this prophecy assured God's people that world changes would not destroy them: "`My house' does not refer to the temple, but to Israel, his family. Egypt, Assyria, Chaldea, and Persia had all oppressed them ... and now Alexander the Great; but Jehovah would encamp about his people and through them fulfil his purpose. o
- 78. more would suchnations pass through to thwart his purpose; it would be fulfilled in the Messiah."[22] An immediate fulfillment of this promise occurred when "Alexander spared Jerusalem and gave the Jews special favors."[23] These words should not be understood as applicable to the literal city of Jerusalem alone. That city would indeed be destroyed again in 70 A.D., following their rejection of the Messiah; but what was indicated here is that world powers would be effectively restrained through God's power from preventing the achievement of his purpose of redemption for mankind. evertheless, the fulfillment in at least a token sense by Alexander's sparing of Jerusalem was significant. Jerusalem had received an invitation from Alexander during the siege of Tyre requesting their surrender, but refused, which should have resulted (in the light of all indications in Alexander's usual behavior following such refusals) in Jerusalem's total destruction. It did not happen. Instead, the most remarkable events occurred. Josephus' record of them is thus summarized by Deane: (Re: Alexander the Great). "He was on the way to chastise them following the fall of Gaza, and the beautiful city was already in full view before him as he drew near; but the High Priest Jaddua awaited him at the watch station of Sapha, clad in his robes of gold and purple, and followed by a train of citizens in pure white. "The conqueror bowed himself in reverence to the Holy ame upon the High Priest's frontlet; and, being asked by Parmenio the reason of his conduct, said that in a dream at Dium, he had seen the God of Jaddua, who encouraged him to pass over into Asia, and promised him success. "Then, entering Jerusalem, he offered sacrifice in the temple, heard the prophecy of Daniel about himself, and granted certain privileges to Jews throughout his empire. The privileges said to have been conferred were enjoyed under his successors. Alexander had a vast influence in bringing the Jews into closer relationship with the rest of Asia, and so preparing them to fulfil their ultimate destiny as Christians."[24]SIZE> BE SO , "Zechariah 9:8. I will encamp about my house — About this temple, and my church, of which this temple is an emblem, that I may defend it from all its enemies. Because of the army — The Persian and Grecian army marching to and fro through Judea. The Hebrew is literally, I will encamp about my house as a garrison, the word ,מצבה here used, meaning properly a military guard set to keep watch and ward against any hostile approach. “The purport of this passage is, that, while these revolutions were taking place in the neighbouring states, God would act as a guard in favour of his household, or family, against the armies that were marching forward and backward, so as not to suffer any enemy to come near to molest them; for which purpose his eyes, he says, were now, that is, at the time he was speaking of, continually upon the watch.” — Blayney. Many think this alludes to the Maccabees, who were defenders of the house of God against Antiochus Epiphanes. They were as a wall of brass round about the sanctuary. From their
- 79. days God preservedthe temple against the profanation of strangers, till after the death of Jesus Christ, when he forsook it entirely; choosing the Christian Church for his temple, and making it his peculiar care to watch over, encamp round about, and protect it. And no oppressor shall pass through any more — Or rather, any longer. one of those that now threaten to invade or oppress them shall prosper in their attempts against them. For now have I seen with mine eyes — I am not regardless of my people, but look upon their condition with an eye of pity and compassion. CO STABLE, "The Lord promised to protect His people and land as with a band of soldiers since enemies would oppose them. "House" is probably a metonym for the whole land including its people. o enemy would oppress them ever again because the Lord had seen the plight of His people and would defend them (cf. Zechariah 4:10; Exodus 3:7; Psalm 32:8). This promise of no more oppression anticipates the second advent of Messiah. "For their preservation at the time of Alexander and for their future deliverance from every oppressor, Israel is indebted to the providence of God which watched over them for good." [ ote: Unger, p160.] This section is a prophetic description of Yahweh"s march from the north, using Alexander the Great as His instrument, destroying Gentiles nations but preserving the Jews. Zechariah later predicted the coming Roman Empire ( Zechariah 11:4-14) and the kingdom of Messiah (chs12-14). "As history shows, the agent of the Lord"s judgment was Alexander the Great. After defeating the Persians (333 B.C.), Alexander moved swiftly toward Egypt. On his march he toppled the cities in the Aramean (Syrian) interior, as well as those on the Mediterranean coast. Yet, on coming to Jerusalem, he refused to destroy it." [ ote: Barker, p657.] Josephus reported that Alexander had a dream and because of it decided to spare Jerusalem. [ ote: Flavius Josephus, Antiquities of the Jews, 11:8:3-5.] "The first section of this ... part of the book establishes from the start two important facts: the Lord"s victory is certain, and he intends to bring back to Himself peoples long alienated from Him. These truths underlie all that follows and culminate in the universal worship of the King, the Lord of hosts, in Zechariah 14:16-19." [ ote: Baldwin, p162.] "One should not ... anticipate a future scenario in which God will literally march from Hadrach to Jerusalem, establishing his dominion over all opposition. What is at hand is a formulaic way of asserting an unquestionably literal establishment of YHWH"s kingship in the end times, a suzerainty to be achieved in the pattern well known to Zechariah and his fellow countrymen on the human level." [ ote: Merrill, pp247-48. Cf. Chisholm, Handbook on . . ., p468.]
- 80. ELLICOTT, "(8) Amidall these dangers, Israel is promised, under Divine protection, a certain immunity. Because of the army.—This is the meaning of the word as pointed in the Hebrew text, but some, altering the vocalisation, would render it “as a garrison;” and others, as LXX., “a column.” Him that passeth . . . returneth.—Pusey refers these words directly to “Alexander, who passed by with his army on the way to Egypt, and returned, having founded Alexandria,” but this appears to us to be too special an application of an expression which occurs in a general sense in Zechariah 7:14; Exodus 32:27; Ezekiel 35:7. The promise, however, was undoubtedly fulfilled when Alexander entered Jerusalem, prostrated himself before the high priest, and treated the Jews with peculiar favour. Oppressor.—The same word that is used in Zechariah 10:4. (Comp. Isaiah 3:12; Isaiah 60:17.) Have I seen.—Compare Exodus 3:7. In the estimation of the man of little faith, God only sees when He actively interferes. PETT, "Zechariah 9:8 “And I will encamp about my house against the army (or possibly ‘as a garrison’) that none pass through or return. And no oppressor will pass through them any more, for now I have seen with my eyes.” Meanwhile God will surround His people with His protection so that they are safe from enemies. His eyes will be on them to save them from oppression. o enemies will pass through them. o returning armies will pillage them. Thus in the last days when all God purposes come to fruition the people of God, His house, will be safe in His hands. The basic idea is of the final security of the people of God. ‘About my house.’ Compare Hosea 8:1 where ‘the house of YHWH’ is His people. It is not the Temple which will be preserved, but His people (see also on Zechariah 14:20). PULPIT, "While the heathen world suffers the judgment of God, he protects his own people. I will encamp about (for the protection of) my house. God's house, or family, is the kingdom and Church of Israel, as Hosea 8:1. Septuagint, ́ףןלביחץנןףפ ́ףפחלבב̓םב לןץ ͅש́ך̓ין ͂ͅש,פ "I will erect a fortification for my house." Because of the army. It may also be translated "against," or "from;" i.e. to defend it from the hostile army. Others, pointing differently, render, "as a garrison," or "rampart." Because of (against) him that passeth by, etc. Against all hostile attacks. The phrase, "him that passeth by and him that returneth," is used of an enemy making incursions, or attacking at various points (see note on Zechariah 7:14). The Vulgate gives the whole clause thus: Circumdabo domum meam ex his, qui militant mihi euntes et revertentes, "I will defend my house with a guard chosen from those who serve me and do my will," i.e. angels. But this seems far from the signification of the
- 81. Hebrew. Pusey restrictsthe meaning to the proceedings of Alexander, who passed by Judaea on his way to Egypt, and returned by the same route, without doing any injury to Jerusalem. Here comes in the Talmudic story related by Josephus ('Ant.,' 11.8). The Jews "repaid the protection of Persia with a devoted loyalty, which prompted them to refuse the demand of submission made by Alexander during the siege of Tyre. He marched to chastise them after the fall of Gaza, and the beautiful city had already risen before his view on the hill of Zion, when he found the high priest Jaddua waiting his approach at the watch station of Sapha, clad in his robes of gold and purple, and followed by a train of priests and citizens in pure white. The conqueror bowed in reverence to the Holy ame upon the high priest's frontlet; and, being asked by Parmenio the reason of his conduct, said that in a dream at Dium, he had seen the God of Jaddua, who encouraged him to pass over into Asia, and promised him success. Then entering Jerusalem, he offered sacrifice in the temple, heard the prophecy of Daniel about himself; and granted certain privileges to all the Jews throughout his empire. The desire to honour a shrine so celebrated as, the Jewish temple is quite in accordance with the conduct of Alexander at Ilium and Ephesus, Gordium and Tyre. The privileges he is said to have conferred upon the Jews were enjoyed under his successors, and some minor matters have been adduced in confirmation of the story. On the other hand, the classical writers are entirely silent on the subject, and the details of Josephus involve grave historical inconsistencies. It seems not an unreasonable conjecture that the story is an embellishment of some incident that occurred when the high priest came to Gaza to tender the submission of the Jews. But we must not dismiss it without a remark on the vast influence which the conquests of Alexander had in bringing the Jews into closer relations with the rest of Asia, and so preparing them to fulfil their ultimate destiny as Christians" (P. Smith, 'History of the World,' 1.60, etc). Oppressor. The word is used for "taskmaster" in Exodus 3:7. Septuagint, ́םשםץ̓מוכבו, "one who drives away;" Vulgate, exactor. This latter rendering would imply that Israel would no longer have to pay tribute to foreign nations, but should henceforward be independent. For now have I seen with mine eyes. It is as though, during Israel's calamities, God had not looked upon her; but now he notices her condition, and interposes for her succour (comp. Exodus 2:25; Exodus 3:7, Exodus 3:9; Acts 7:34). This is done by sending the personage mentioned in the following section. The Coming of Zion’s King 9 Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you,
- 82. righteous and victorious, lowlyand riding on a donkey, on a colt, the foal of a donkey. BAR ES, "From the protection, which God promised to His people and to His House, the prophet passes on to Him who was ever in his thoughts, and for whose sake that people and temple were preserved. He had described the great conqueror of this world, sweeping along in his course of victory. In contrast with such as he, he now exhibits to his people the character and procession of their king. “Rejoice greatly.” Not with this world’s joy. God never exhorts man to “rejoice greatly” in this world’s fleeting joys. He allows us to be glad, as children, before Him; He permits such buoyancy of heart, if innocent; but He does not command it. “Now” He commands His people to burst out into a jubilee of rejoicing: they were to dance and shout for gladness of spirit; “despising the poor exultation of this world and exulting with that exceeding” yet chaste joy, which befits the true bliss to be brought by their King and Saviour. Rup.: “This word, ‘greatly,’ means that there should be no measure whatever in their exultation; for the exultation of the children of the bridegroom is far unlike to the exultation of the children of this world.” Cyril: “He biddeth the spiritual Zion rejoice, inasmuch as dejection was removed. For what cause of sorrow is there, when sin has been removed, death trampled under foot, and human nature called to the dignity of freedom, and crowned with the grace of adoption and illumined with the heavenly gift?” Behold, thy king cometh unto thee - He does not say “a king,” but “‘thy’ king;” thy king, thine own, the long-promised, the long-expected; He who, when they had kings of their own, given them by God, had been promised as “the” king ; “the righteous Ruler among men” 2Sa_23:3, of the seed of David; He who, above all other kings, was “their” King and Savior; whose kingdom was to absorb in itself all kingdoms of the earth; “the King of kings, and Lord of lords.” Her king was to come “to her.” He was in a manner then “of her,” and “not of her;” “of her,” since He was to be “her king,” “not of her,” since He was to “come to her.” As Man, He was born of her: as God, the Word made flesh, He “came to” her. “‘To thee,’ to be manifest unto thee; ‘to be thine by communion of nature’ 1Ti_3:16; ‘as He is thine, by the earnest of the Eternal Spirit and the gift of the Father, to procure thy good’ Heb_2:14. ‘Unto us a Child is born, unto us a Son is given’ Isa_9:6.” Of this, His entry into Jerusalem was an image. But how should he come? “He shall come to thee,” says an old Jewish writing, , “to atone thee; He shall come to thee, to upraise thee; He shall come to thee, to raise thee up to His temple, and to espouse thee with an everlasting espousal.” He is just and having salvation - Just or righteous, and the Fountain of justice or righteousness. For what He is, “that” He diffuseth. Righteousness which God “Is,” and righteousness which God, made Man, imparts, are often blended in Holy Scripture. Isa_ 45:21; Isa_53:11; Jer_23:5-6; Jer_33:15-16; Mal_4:2. This is also the source of the exceeding joy. For the coming of their king in righteousness would be, to sinful man, a cause, not of joy but of fear. This was the source of the Angel’s message of joy; “I bring
- 83. you good tidingsof great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour” Luk_2:10-11. He is just - Dionysius: “Because in the Divine Nature, He is the Fountain of all holiness and justice.” “As Thou art righteous Thyself, Thou orderest all things righteously. For Thy power is the beginning of righteousness” . According to the nature which He took, He was also most just; for He ever sought the glory of the Father, and “He did no sin, neither was guile found in His Mouth” 1Pe_2:22. In the way also of justice He satisfied for people, delivering Himself for their faults to the pain of the most bitter death, to satisfy the honor of the Divine Majesty, so that sin should not remain unpunished. Hence, He saith of Himself; “He that seeketh His glory that sent Him, the same is true, and no unrighteousness is in Him” Joh_7:18. Of whom also Stephen said to the Jews, “Your fathers slew them which showed before of the coming of the Just One, of whom ye have been now the betrayers and murderers” Act_7:52. Righteousness is an awful attribute of God. It is a glory and perfection of His Being, for the perfect to gaze on and adore. Mercy, issuing in our salvation, is the attribute which draws us sinners. And this lies in the promise that He should “come to them,” however the one word נושׁע nôsha‛ be rendered . The meaning of such a prophecy as this is secure, independent of single words. The whole context implies, that He should come as a ruler and deliverer, whether the word נושׁע nôsha‛ signify “endued with salvation” (whereas the old versions rendered it, “Saviour”), or whether it be, “saved.” For as He came, not for Himself but for us, so, in as far as He could be said to be saved, He was “saved,” not for Himself but for us. Of our Lord, as Man, it is, in like way, said, “Thou shalt not leave His soul in Hell” Psa_16:10, or, “whom God raised up, having loosed the pains of death, because it was not possible that He should be holden of it” Act_2:24. As Man, He was raised from the dead; as God, He raised Himself from the dead, for our sakes, for whom He died. For us, He was born a Saviour; for us, He was endued with salvation; for us, He was saved from being held of death; in like way as, of His Human Nature, the Apostle says, “He was heard, in that He feared” Heb_5:7. To us, as sinners, it is happiest to hear of the Saviour; but the most literal meaning “saved” has its own proper comfort: for it implies the Sufferings, by which that salvation was procured, and so it contains a hint of the teaching by Isaiah, “He was taken from oppression and from judgment;” upon which that same wide reign follows, of which David, in his picture of the Passion Psa_22:27-28, and Isaiah Isa_53:10-12 prophesy. Osorius: “This ‘saved’ does not imply, that He obtained salvation for His own otherwise than from Himself. “Mine own arm,” He saith in Isaiah, “brought salvation unto Me” Isa_63:5. But its Man, He obtained salvation from the indwelling Godhead. For when He destroyed the might of death, when, rising from the dead, He ascended into heaven, when He took on Him the everlasting kingdom of heaven and earth, He obtained salvation from the glory of the Father, that is, from His own Divinity, to impart it to all His. The Hebrew word then in no way diminishes the amplitude of His dignity. For we confess, that the Human Nature of Christ had that everlasting glory added to It from His Divine Nature, so that He should not only be Himself adorned with those everlasting gifts, but should became the cause of everlasting salvation to all who obey Him.” Lowly - Outward lowliness of condition, is, through the grace of God, the best fosterer of the inward. The word “lowly” wonderfully expresses the union of both; lowness of outward state with lowliness of soul. The Hebrew word expresses the condition of one, who is bowed down, brought low through oppression, affliction, desolation, poverty, persecution, bereavement; but only if at the same time, he had in him the fruit of all these, in lowliness of mind, submission to God, piety. Thus, our Lord
- 84. pronounces the blessednessof “the poor” and “the poor in spirit,” that is, poor in estate, who are poor in soul also. But in no case does it express lowliness of mind without lowness of condition. One lowly, who was not afflicted, would never be so called. The prophet then declares that their king should come to them in a poor condition, “stricken, smitten, and afflicted” Isa_53:4, and with the special grace of that condition, meekness, gentleness and lowliness of soul; and our Lord bids us, “Learn of Me, for I am meek and lowly of heart” Mat_11:29. Dionysius: “He saith of Himself in the Gospel, ‘The foxes have holes and the birds of the air have nests, but the Son of Man hath not where to lay His Head’ Mat_8:20. ‘For though He was rich, He for our sakes became poor, that we through His poverty might be rich’ 2Co_8:9.” Lowly and riding upon an ass - Kings of the earth ride in state. The days were long since by, when the sons of the judges rode on asses Jdg_10:4; Jdg_12:14. Even then the more distinguished rode on “white” (that is, roan) Jdg_5:10 asses. The mule, as a taller animal, was used by David 1Ki_1:33, 1Ki_1:38, 1Ki_1:44 and his sons 2Sa_13:29; 2Sa_ 18:9, while asses were used for his household 2Sa_16:2, and by Ziba, Shimei, Mephibosheth, Ahitophel, 2Sa_16:1; 2Sa_17:23; 2Sa_19:26; 1Ki_2:40, and, later, by the old prophet of Bethel 1Ki_13:13, 1Ki_13:23, 1Ki_13:27. David had reserved horses for 100 chariots, 2Sa_8:4, after the defeat of the Syrians, but he himself did not use them. Absalom employed “chariots and horses” 2Sa_15:1 as part of his pomp, when preparing to displace his father; and Solomon multiplied them 1Ki_4:26; 1Ki_10:26; 2Ch_1:14; 2Ch_9:25. He speaks of it as an indignity or reverse; “I have seen servants upon horses, and princes walking, as servants, upon the earth” Ecc_10:7. The burial of an ass became a proverb for a disgraced end Jer_22:19. There is no instance in which a king rode on an ass, save He whose kingdom was not of this world. The prophecy, then, was framed to prepare the Jews to expect a prophet-king, not a king of this world. Their eyes were fixed on this passage. In the Talmud, in their traditional interpretations, and in their mystical books, they dwelt on these words. The mention of the ass, elsewhere, seemed to them typical of this ass, on which their Messiah should ride. “If a man in a dream seeth an ass,” says the Talmud, “he shall see salvation.” It is an instance of prophecy which, humanly speaking, a false Messiah could have fulfilled, but which, from its nature, none would fulfill, save the True. For “their” minds were set on earthly glory and worldly greatness: it would have been inconsistent with the claims of one, whose kingdom was of this world. It belonged to the character of Him, who was buffeted, mocked, scourged, spit upon, crucified, died for us, and rose again. It was divine humiliation, which in the purpose of God, was to be compensated by divine power. In itself it would, if insulated, have been unmeaning. The Holy Spirit prophesied it, Jesus fulfilled it, to show the Jews, of what nature His kingdom was. Hence, the challenge; , “Let us look at the prophecy, that in words, and that in act. What is the prophecy? “Lo, thy king cometh unto thee, meek, and sitting upon an ass, and upon a colt;” not driving chariots as other kings, not in pomp nor attended by guards, but showing herein also all gentleness. Ask the Jew then, What king, riding on an ass, came to Jerusalem? He could name none, save this One alone.” An ancient writer says, , “The Greeks too” (not the Jews only) “will laugh at us, saying, that ‘The God of the Christians, who is called Christ, sat upon an ass.’” The same mockery was probably intended by Sapor king of Persia, which the Jews met with equal pride. The taunt continues until now. : “It is not hid from you, O congregation of Christians, that ‘rider upon an ass’ indicates Christ.” The Mohammedans appropriate the title “rider upon a camel” to Mohammad, as the grander animal . The taunt of worshiping “Him who sat upon an ass” was of the same class as those of the worship of the Crucified; ,
- 85. “one dead andcrucified, who could not save himself;” “a crucified Man,” “that great Man,” or (if it suited them so to speak) “that great sophist who was crucified,” but who now, for above 1800 years, reigns, “to all, the King; to all, the Judge; to all, Lord and God.” “Christ did not only fulfill prophecies or plant the doctrines of truth, but did thereby also order our life for us, everywhere laying down for us rules of necessary use and, by all, correcting our life.” Even Jews, having rejected our Lord, saw this. “Not from poverty,” says one, (Kimchi), “for behold the whole world shall be in his power - but from humility he will ride upon an ass; and further to show that Israel (namely, the establishment of His kingdom or Church) shall not lack horse nor chariot: therefore it is added, “And I will cut off the chariot from Ephraim and the horse from Jerusalem.” And another; , “He, that is, thy true king David, shall come to thee; and he mentions of his qualities that he shall be “righteous and נושׁע nôsha‛ , in his wars; but his salvation shall not be from strength of his wars, for he shall come “lowly” and “riding upon an ass.” “And riding on an ass,” this is not on account of his want, but to show that peace and truth shall be in his days; and therefore he says immediately, “And I will cut off the chariot from Ephraim and the horse from Jerusalem;” namely, that such shall be the peace and stillness in the world, that in Ephraim (that is, the tribes) and in Jerusalem (that is, the kingdom of Judah) they shall “trust” no more in horse and in rider, but “in the name of God.” And because it is the way of princes and chiefs to take example from the life of their kings, and to do as they, therefore he saith, that when the king Messiah rideth upon an ass, and “has no pleasure in the strength of a horse,” there will be no other in Jerusalem or the lands of the tribes, who will have pleasure in riding on a horse. And therefore he says, “And I will cut off the chariot from Ephraim and the horse from Jerusalem;” and he assigns the reason for this, when he says, “And the battlebow shall be cut off and he shall speak peace among the nations,” that is, there shall be no more war in the world, because he shall “speak peace unto the nations, and by the word of his lips he shall dispose peace unto them.” Isa_26:12. And upon a colt, the foal of an ass - The word rendered “colt,” as with us, signifies the young, as yet unbroken animal. In the fulfillment, our Lord directed His disciples to find “an ass tied, and a colt with her, whereon never man sat” Mat_21:2; Mar_11:2; Luk_19:30. The prophet foretold that He would ride on both animals; our Lord, by commanding both to be brought, showed that the prophet had a special meaning in naming both. Matthew relates that both were employed. “They brought the ass and the colt, and put on them their clothes, and they set Him thereon.” The untrained colt, an appendage to its mother, was a yet humbler animal. But as the whole action was a picture of our Lord’s humility and of the unearthliness of His kingdom, so, doubtless, His riding upon the two animals was a part of that picture. There was no need of two animals to bear our Lord for that short distance. John notices especially, “These things understood not His disciples at the first” Joh_12:16. The ass, an unclean stupid debased ignoble drudge, was in itself a picture of unregenerate man, a slave to his passions and to devils, toiling under the load of ever-increasing sin. But, of man, the Jew had been under the yoke and was broken; the Gentiles were the wild unbroken colt. Both were to be brought under obedience to Christ. CLARKE, "Rejoice greatly, O daughter of Zion - See this prophecy explained on Mat_21:5 (note). Behold, thy King cometh - Not Zerubbabel, for he was never king; nor have they had a king, except Jesus the Christ, from the days of Zedekiah to the present time. He is just - The righteous One, and the Fountain of righteousness.
- 86. Having salvation -He alone can save from sin, Satan, death, and hell. Lowly - Without worldly pomp or splendor; for neither his kingdom, nor that of his followers, is of this world. Riding upon an ass - God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfill the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore, he rode upon an ass, and thus fulfilled the prophecy, and kept the precept unbroken. Hence it is immediately added: - GILL, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem,.... By whom are meant, not the inhabitants of Jerusalem in common; nor the children in it, that said Hosannas to the son of David; but the church of God, and true believers in Christ, who are called upon to "rejoice" and "shout": not merely in an external way, by showing marks of outward joy, but in a spiritual manner, for which there was good reason, as follows: behold, thy King cometh unto thee; Aben Ezra says that interpreters are divided about the sense of this prophecy; some say it is Messiah the son of David; and others, Messiah the son of Joseph. R. Moses, the priest, he observes, thinks that Nehemiah the Tirshathite is meant; and he himself is of opinion that Judas Maccabeus is intended; but Jarchi affirms that it is impossible to interpret it of any other than the King Messiah; and this is the sense of many of their writers, both ancient and modern. It is applied to him in the Talmud; they say (r), he that sees an ass in his dream, let him look for salvation, as it is said, behold, thy king cometh unto thee, "riding on an ass". R. Alexander relates that R. Joshua ben Levi opposed these two phrases to each other, "in its time", and "I will hasten it", Isa_60:22 and gave this as the sense to reconcile them: if they (the Israelites) are worthy, i.e. of the coming of the Messiah, "I will hasten it"; if they are not worthy, it shall be "in its time"; and that he also put these Scriptures together, and compared them to that Scripture, "behold, one like the Son of man came with the clouds of heaven", Dan_7:13 and also what is written, "poor, and riding on an ass"; if they are worthy, he will come with the clouds of heaven; if they are not worthy, he will come poor and riding on an ass (s). In an ancient book (t) of theirs, at least so reckoned, it is said the King Messiah shall prevail over them all (the nations of the world, and the Israelites); as it is said, "poor, and riding on an ass, and on a colt, the foal of an ass": and in several other places of that work, and other treatises in it (u), the text is applied to the Messiah; as it likewise is in their ancient Midrashes or expositions. In one (w) it is observed, "the Rabbins say an ox; this is the anointed for war, as it is said, "his glory is like the firstling of his bullock", Deu_33:17 an ass; this is the King Messiah, as it is said, "poor, and riding on an ass";'' and again (x), on these words, "binding his foal to the vine, and his ass's colt unto the choice vine", Gen_49:11, this remark is made; this shall be when that shall come to pass which is written of him, "poor, and riding on an ass". And in another (y) of their expositions, the two Redeemers, Moses and the Messiah, are compared together; and, among the several things in which they agree, this is one; as it is said of the former redeemer, "and Moses took his wife and his sons, and set them on an ass", Exo_4:20 so
- 87. it is saidof the latter Redeemer (the Messiah), "poor, and riding on an ass". And thus it is interpreted by many of their more modern writers (z). This is to be understood of Christ's coming, not merely to Jerusalem, when he rode on an ass, after mentioned; but of his coming in the flesh, when he came to Zion, and for her good; and which was wonderful, and therefore a "behold" is prefixed to it; and is matter of great joy, which she is called to show, because of the birth of him who is her Saviour; and because of the good things that come by him; and because of his appearing as a King, and her King; for, as he was prophesied of as such, as such he came, though his kingdom was not of this world; and as Zion's King, being placed there by his Father, and to which he has a right by virtue of redemption, and is owned as such by his people in the effectual calling, and to whom all the following characters belong. He is just: not only essentially righteous as God, but just and upright in the whole course of, his life as man; and faithful in the administration of his office as Mediator; and the author and bringer in of righteousness to his people: and having salvation; the salvation of his church and people; which he not only had at heart, but had it to execute, being appointed to that service by his Father, and having agreed unto it as the surety of his people, and was the business he was coming into the world to do, here prophesied of; yea, he is called salvation itself, as in a parallel text, Isa_ 62:11 the purpose of it was purposed in him; God resolved to save his people by him, and by him only; he never intended to save any but in and through him; and the thing was not only consulted with him, but the scheme of it was drawn in him; God was in Christ reconciling the world unto himself. The covenant of grace, in which salvation is a principal article, was made with him; and he, as the surety of that covenant, undertook it; and in the fulness of time being sent, came to effect it; for which he was abundantly qualified, being God and man in one person, and so had something to offer as a sacrifice for satisfaction to law and justice, in order to obtain it; and could put a sufficient virtue therein to answer the end, being the mighty God; and having as Mediator a commission from his divine Father, he is become, by his obedience, sufferings, and death, the author of eternal salvation to his people; and in him salvation is, and in no other; and in vain it is to expect it from any other, or in any other way, than by him, Act_4:12. Some render the word "saved" (a); as he was by his divine Father, when he was raised from the dead, and not suffered to see corruption; see Heb_5:7 others, "saving himself" (b); when he raised himself from the dead, and thereby declared himself to be the Son of God; and when he brought salvation to his body, the church, which is himself, Isa_63:5 lowly; meek, and humble, as he appeared to be in the assumption of human nature; in his carriage to sinners, conversation with them, and reception of them; in his ministrations to his disciples; and in not seeking his own, but his Father's glory. Or "poor" (c); as Jesus the Messiah was; born of poor parents, had not where to lay his head, and was ministered unto by others; See 2Co_8:9 and riding upon an ass, and upon a colt the foal of an ass; which was fulfilled in Jesus of Nazareth, Mat_21:4 not that he rode upon them both, but on the foal only; for so it should be rendered, "upon an ass, that is, upon a colt, the foal of an ass" (d). The Jews have a fable, that the ass Abraham saddled, when he went to sacrifice his son Isaac, was the foal of the ass that was created on the evening of the sabbath, that is, at the creation; and that the same Moses set his wife and sons upon, when he came out of Midian; and the same ass, they say, Messiah the son of David was to ride upon at his coming (e); but one of such a prodigious age surely could not be called a colt, or a foal;
- 88. however, this fableshows the conviction of their minds that this is a prophecy of the Messiah, and that they expected the Messiah to ride upon an ass, according to it, as our Messiah Jesus did. And the Greeks have another fable, which perhaps took its rise from this prophecy, that when Antiochus entered the temple at Jerusalem, he found in it an image of a man in wood, with a long beard, riding on an ass (f). And a like falsehood is told by Tacitus (g), that the Jews consecrated the effigies of an ass in the inmost part of the temple; because a flock of wild asses, as he pretends, directed them to fountains of water, when in the wilderness, and ready to die with thirst; and yet he himself afterwards says, the Jews have no images, neither in their cities, nor in their temple: and from hence it may be arose the calumny cast upon the primitive Christians, who were sometimes confounded with the Jews, that they worshipped an ass's head; and which is refuted by Tertullian (h) HE RY, "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
- 89. chariot, as greatmen 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. JAMISO , "From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character. daughter of Zion — The theocratic people is called to “rejoice” at the coming of her King (Psa_2:11). unto thee — He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews’ sake, at His second coming (Rom_ 11:26). he is just — righteous: an attribute constantly given to Messiah (Isa_45:21; Isa_ 53:11; Jer_23:5, Jer_23:6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God’s justice is not set aside by the sinner’s salvation, but is magnified and made honorable by it (Isa_42:1, Isa_42:21). His future reign “in righteousness,” also, is especially referred to (Isa_32:1). having salvation — not passively, as some interpret it, “saved,” which the context, referring to a “king” coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Savior. The Hebrew is reflexive in sense, “showing Himself a Savior; ... having salvation in Himself” for us. Endowed with a salvation which He bestows as a king. Compare Margin, “saving Himself.” Compare Mat_1:21, in the Greek, “Himself shall save His people”; that is, not by any other, but by Himself shall He save [Pearson On the Creed]. His “having salvation” for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (1Co_1:30; 2Co_5:21; 1Jo_2:1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take “just” vengeance on His foes, previous to His reign of peace (Mal_4:1, Mal_4:2). lowly — mild, gentle: corresponding to His “riding on an ass” (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, Jdg_5:10), that is, coming as “Prince of peace” (Zec_9:10; Isa_9:6); the “horse,” on the contrary is the emblem of war, and shall therefore be “cut off.” Perhaps the Hebrew includes both the “lowliness” of His outward state (which applies to His first coming) and His “meekness” of disposition, as Mat_21:5 quotes it (compare Mat_ 11:29), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation (Joh_ 5:27; Phi_2:7-9). colt — untamed, “whereon yet never man sat” (Luk_19:30). The symbol of a triumphant conqueror and judge (Jdg_5:10; Jdg_10:4; Jdg_12:14). foal of an ass — literally, “asses”: in Hebrew idiom, the indefinite plural for singular (so Gen_8:4, “mountains of Ararat,” for one of the mountains). The dam accompanied
- 90. the colt (Mat_21:2).The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be “the day of the Lord” (Psa_118:24), as that first Palm Sunday was. The Jews shall then universally (Psa_118:26) say, what some of them said then, “Blessed is He that cometh in the name of the Lord” (compare Mat_21:9, with Mat_23:39); also “Hosanna,” or “Save now, I beseech thee.” “Palms,” the emblem of triumph, shall then also be in the hands of His people (compare Joh_12:13, with Rev_7:9, Rev_7:10). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting Isa_12:3). Compare Psa_118:15, with Zec_14:16. CALVI , "The Prophet here briefly shows the manner in which the Church was to be restored; for a king from the tribe and family of David would again arise, to restore all things to their ancient state. And this is the view given everywhere by the Prophets; for the hope of the ancient people, as our hope, was founded on Christ. Inasmuch then as things were as yet in a decayed state among the Jews, Zechariah here testifies that God had not in vain formerly spoken so often by his servants concerning the advent of a Redeemer, but that a firm hope was to be entertained, until the prophecies were in due time fulfilled. As then Zechariah has been hitherto speaking of the prosperous and happy state of the Church, he now confirms what he had said; and this was especially necessary, for they could not, as I have already said, have raised up their minds so as to feel confidence as to their salvation, without having a Mediator set before them. But as the faithful were then in great grief and sorrow, Zechariah here exhorts them to perseverance: for by bidding them to rejoice greatly, and even to shout for joy, he no doubt intimates, that though grief and sorrow took fast hold on their hearts, they ought yet to strive manfully, so as to receive the favor of God; for they must have a hundred times succumbed under their evils, had they not Christ before their eyes; not indeed in a carnal manner, but in the mirror of the word; as the faithful see in that what is far distant and even hidden from them. We now then understand, first, why the Prophet here makes such a sudden reference to Christ; and secondly, why he does not simply exhort the faithful to rejoice, but encourages them greatly to exult as though they were already in a safe and most happy condition. By the word king, the Prophet intimates, that except they thought God unfaithful in his promises, they were to entertain hope, until the kingdom of David, then apparently fallen, arose again. As God then would have himself acknowledged faithful, and his adoption counted fixed and ratified in the Messiah, it is no wonder that the Prophet now briefly refers to a king; for this mode of speaking was well known by the people. And we have also seen elsewhere, that when the Prophets speak of the safety of the Church, they mention a king, because the Lord designed to gather again the dispersed Church under one head, even Christ. And no doubt there would ever remain a dreadful dispersion, were not Christ the bond of union. He then says that a king would come. But he speaks not as of a king unknown; he only reminds them that God would be true and faithful to his promises. ow since the
- 91. whole law, andadoption, must have vanished away, except Christ came, his coming ought to have been patiently waited for. Further, that God’s children might be more confirmed, he says also that this king would come to the people, the daughter of Sion, as though he had said, that God, for the sake of the whole Church, had fixed the royal throne in the family of David: for if the king was to come, that he might indulge in his own triumphs, and be contented with pomps and pleasures, it would have been but a small and wholly barren consolation: but as God in determining to send the Messiah, provided for the safety of the whole Church, which he had promised to do, the people might here derive solid confidence. It is not then a matter of small moment, when the Prophet teaches us, that the king would come to Sion and to Jerusalem; as though he had said, “This king shall not come for his own sake like earthly kings, who rule according to their own caprice, or for their own advantage:” but he reminds us, that his kingdom would be for the common benefit of the whole people, for he would introduce a happy state. He afterwards states what sort of king he was to be. He first names him just, and then preserved or saved. As to the word, just, it ought, I think, to be taken in an active sense, and so the word which follows: Just then and saved is called the king of the chosen people, for he would bring to them righteousness and salvation. Both words depend on this clause, — that there would come a king to Sion. If he came privately for himself, he might have been for himself just and saved, that is, his righteousness and salvation might have belonged to himself or to his own person: but as he came for the sake of others, and has been for them endued with righteousness and salvation; then the righteousness and salvation of which mention is made here, belong to the whole body of the Church, and ought not to be confined to the person of the king. Thus is removed every contention, with which many have foolishly, or at least, very inconsiderately, wearied themselves; for they have thought that the Jews cannot be otherwise overcome, and that their perverseness cannot be otherwise checked, than by maintaining, that ,נושע nusho, must be taken actively; and they have quoted some passages of Scripture, in which a verb in iphal is taken in an active sense. (102) But what need there is of undertaking such disputes, when we may well agree on the subject? I then concede to the Jews, that Christ is saved or preserved, and that he is said to be so by Zechariah. But we must see what this salvation is which belongs to Christ. This we may gather from what is said by the Prophet. We are not then to contend here about words, but to consider what the subject is, that is, that a just and saved king comes to his chosen: and we know that Christ had no need of salvation himself. As then he was sent by the Father to gather a chosen people, so he is said to be saved because he was endued with power to preserve or save them. We then see that all controversy is at an end, if we refer those two words to Christ’s kingdom, and it would be absurd to confine them to the person of one man, for the discourse is here concerning a royal person; yea, concerning the public condition of the Church, and the salvation of the whole body. And certainly when we speak of men, we say not that a king is safe and secure, when he is expelled from his kingdom, or when his subjects are disturbed by
- 92. enemies, or whenthey are wholly destroyed. When therefore a king, deprived of all authority, sees his subjects miserably oppressed, he is not said to be saved or preserved. But the case of Christ, as I have said, is special; for he does not exercise dominion for his own sake, but for the preservation of his whole people. Hence with regard to grammar, I can easily allow that Christ is called just and saved, passively; but as to the matter itself, he is just with reference to his people, and also saved or preserved, for he brings with him salvation to the lost; for we know that the Jews were then almost in a hopeless state. He however at the same time adds, that the king would be saved, not because he would be furnished with arms and forces, or that he would defend his people after the manner of men; for he says, that he would be poor (103) He must then be otherwise preserved safe than earthly princes are wont to be, who fill their enemies with fear, who fortify their borders, prepare an army, and set up every defense to ward off assaults. Zechariah teaches us, that Christ would be otherwise preserved, as he would prove superior to his enemies through a divine power. As then he is poor, he must be exposed to all kinds of injuries; for we see, that when there is no earthly fortress, all the wicked immediately fly together as it were to the prey. If Christ then is poor, he cannot preserve his own people, nor can he prosper in his kingdom. It hence follows, that he must be furnished with celestial power, in order to continue himself safe, and in order to prevent harm to his Church; and this is what Zechariah will presently tell us, and more clearly express. It is now sufficient briefly to state his object. He afterwards adds, Riding on an ass, the colt, the foal of an ass (104) Some think that the ass is not mentioned here to denote poverty, for they who excelled in power among the people were then in the habit of riding on asses. But it seems to me certain, that the Prophet added this clause to explain the word ,עני oni, poor; as though he had said, that the king of whom he spoke would not be distinguished by a magnificent and splendid appearance like earthly princes, but would appear in a sordid or at least in an ordinary condition, so as not to differ from the humblest and lowest of the people. (105) He then bids the faithful to raise up their eyes to heaven, in order to come to the true knowledge of Christ’s kingdom, and to feel assured that righteousness and salvation are to be expected from him. How so? Because he will be accompanied with nothing that may strike men with fear, but will serve as an humble and obscure individual. We may also here add, that righteousness and salvation must be understood according to the character of Christ’s kingdom; for as the kingdom of Christ is not temporal or what passes away, we conclude that the righteousness he possesses is to be perpetual, together with the salvation which he brings. But I am not disposed ingeniously to speak here of the righteousness of faith; for I think, on the contrary, that by the word is meant here a right order of things, as all things were then among the people in a state of confusion; and this might be easily proved by many passages of Scripture. The sum of the whole is, that the predictions by which God gave to his chosen people a hope of redemption were not vain or void; for at length in due time Christ, the son of David, would come forth, — secondly, that this king would be just, and saved or
- 93. preserved; for hewould restore things into order which were in a disgraceful state of confusion, — and thirdly, he adds, that this king would be poor; for he would ride on an ass, and would not appear in great eminence, nor be distinguished for arms, or for riches, or for splendor, or for number of soldiers, or even for royal trappings which dazzle the eyes of the vulgar: he shall ride on an ass This prophecy we know was fulfilled in Christ; and even some of the Jews are constrained to confess that the Prophet’s words can be justly applied to none else. Yet they do not acknowledge as the Christ of God the Son of Mary; but they think that the Prophet speaks of their imaginary Messiah. ow we, who are fully persuaded and firmly maintain that the Christ promised has appeared and performed his work, do see that it has not been said without reason that he would come poor and riding on an ass. It was indeed designed that there should be a visible symbol of this very thing; for he mounted an ass while ascending into Jerusalem a short time before his death. It is indeed true, that the Prophet’s words are metaphorical: when he says, Come shall a king, riding on an ass, the words are figurative; for the Prophet means, that Christ would be as it were an obscure person, who would not make an appearance above that of the common people. That this is the real meaning is no doubt true. But yet there is no reason why Christ should not afford an example of this in mounting an ass. I will adduce a similar instance: it is said in the twenty second Psalm, ‘They have cast lots on my garments.’ The metaphor there is no doubt apparent, which means that David’s enemies divided his spoils. He therefore complains that those robbers, by whom he had been unjustly treated, had deprived him of all that he had: and fulfilled has this been in a literal manner, so that the most ignorant must acknowledge that it has not in vain been foretold. We now then understand how well do these things agree — that the Prophet speaks metaphorically of the humble appearance of Christ; and yet that the visible symbol is so suitable, that the most ignorant must acknowledge that no other Christ but he who has already appeared is to be expected. I omit many frivolous things, which in no degree tend to explain the Prophet’s meaning, but even pervert it, and destroy faith in prophecy: for some think that Christ rode on an ass, and also on a colt, because he was to govern the Jews, who had been previously accustomed to bear the yoke of the law, and that he was also to bring the Gentiles to obedience, who had been hitherto unnameable. But these things are very frivolous. It is enough for us to know what the Prophet means. It afterwards follows — 9.Exult thou greatly, daughter of Zion; Shout thou daughter of Jerusalem: Behold thy King, he shall come to thee; Just, and saved shall he be; Lowly, and he shall ride on an ass, Even on a colt, the foal of an ass: 10.And cut off shall I the chariot from Ephraim, And the horse from Jerusalem; And cut off shall be the bow of war; And he will speak peace to the nations; And his dominion shall be from sea to sea, And from the river to the extremities of the land.
- 94. — Ed. TRAPP, "Zechariah9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Ver. 9. Rejoice greatly, O daughter of Zion] Draw all thy waters with joy out of this well spring of salvation. Lo, here is the sum of all the good news in the world; and that which should make the saints everlastingly merry, even to shouting and singing in the height of Zion, that their king cometh, Jeremiah 31:12. This should swallow up all discontents, and make them sing, "Hosanna in the highest; Blessed is he that cometh in the name of the Lord." Behold, thy King cometh] ot Zerubbabel, or Judas Maccabeus, as some Jews interpret it; nor yet Alexander the Great (as some others); but a greater than he, even Messiah the prince, as Christ is styled, Daniel 9:25, who shall cut off the chariot, &c., as it followeth in the next verse, yea, all the four chariots or monarchies, as some expound Zechariah 6:1-15 : how much more Tyre, Gaza, Ekron, Damascus, &c., of which he spake before in this chapter. Unto thee] i.e. Merely for thy behoof and benefit, and not for his own. Other kings are much for their own profit, pleasures, pomp, &c.; Christ emptied himself of all his excellencies that we might be filled with his fulness. He is just and having salvation] That he may justify thee by his righteousness, and save thee by his merit and Spirit. The Vulgate rendereth it, Just and a Saviour; so doth the Chaldee. Salvation properly denotes the negative part of man’s happiness, freedom from all evils and enemies; but it is usually taken for the positive part also, viz. fruition of all good; because it is easier to tell from what than unto what we are saved by Jehovah our righteousness. Lowly] Or poor, afflicted, abject. See them set together, Zephaniah 3:12, Philippians 4:12. I have learned to want and to be abased. Poverty rendereth a man contemptible and ridiculous. Pauper ubique iacet, men go over the hedge where it is lowest; the poor are trampled upon, and despised, as Luke 16:30. This thy son, he scorned to call him brother, because he was poor. ow Christ became poor to make us rich, 2 Corinthians 8:9; a worm and no man ( nullificamen populi, as Tertullian phraseth it), that we might be advanced to glory and honour and immortality, Romans 2:7. either was he more low and mean in his estate than lowly and meek in mind; as far from pride and stateliness as his state was from pomp and magnificence.
- 95. Riding upon anass] A poor silly beast, used by the meaner sort of people. Yea, upon a colt the foal of an ass] Heb. Asses, because the colt whereon Christ rode ran after two asses coupled together in one yoke, whereof one was his dam, Matthew 21:5. {See Trapp on "Matthew 21:1-46; Matthew 5:1-48"} These asses used to the yoke Hesiod calleth ,פבכבינשסןץע wretched, or enduring great toil and labour. That Christ should ride upon the foal of such a hard labouring ass, a young wild colt, not yet ready tamed and trained to the saddle, as it shows his humility, so also his power over the creature ( Clarescente gloria inter humilem simplicitatem), and his peaceableness too, as Kimchi thinks from that in the next verse, that the Israelites under Christ’s government should have no need of horses and chariots. All this description of Christ’s person and kingdom we know was punctually fulfilled in our Saviour, according to Matthew 21:4-11, Mark 11:7-10, Luke 19:35-38, John 12:12- 16, four sufficient witnesses. The old Rabbis, and with them R. Solomon (though a sworn enemy to Christians), take the text of the promised Messiah’s solemn entrance into Jerusalem: of Jesus, the crucified son of Mary, they will not yield, because they stumble at his poverty and expect pomp. But if they had consulted their own prophets, they would have found that Messiah was foretold as despicable, Isaiah 53:2; poor, as here; crucified, Daniel 9:26, umbers 22:9; among malefactors, Isaiah 53:9; nailed, Psalms 22:16; pierced, Zechariah 12:10; mocked, Psalms 69:7. And that their very rejection of him for his meanness and meekness proveth him to be Christ, Psalms 118:22, Acts 4:11. It is reported of Agesilaus, that, coming to help the King of Egypt in his distress, he was despised by the Egyptians because of the plainness of his person and the homeliness of his attire, for they thought that they should see the King of Sparta such a one as the King of Persia was bravely clothed and pompously attended. Likewise the Jews expect a Christ like to one of the mighty monarchs of the earth; and they are strongly possessed with the fond conceit of an earthly kingdom. Hence, when they saw Mahomet arising in such power, they were straight ready to cry him up for their Messiah. "The rich hath many friends," saith Solomon but "the poor is hated," or slighted, "even of his own neighbour," Proverbs 14:20. Christ came to his own; but his own received him not. When it was sometime disputed among the Romans in the council, using to deify great men, whether Christ, having done many wonderful works, should be received into the number of the gods? the historian saith, that they would not therefore receive him, because he preached poverty and made choice of poor men to follow him, whom the world careth not for. COKE, "Zechariah 9:9. He is just, and having salvation— The righteous one, and the Saviour. After having foretold the victories of the Maccabees, the prophet in a sudden transport breaks forth into a joyful representation of the coming of the Messiah. Behold, thy King cometh, &c. namely, that Messiah so often described in the prophets as the king of Israel, and called elsewhere by the name of David their king. He is the righteous one and the Saviour; the Lord our Righteousness; who shall execute justice and judgment in the earth, and perfect the salvation of his faithful people: unlike the proud and ruinous conquerors of the earth, he shall not
- 96. enter with amighty cavalcade of horse, but shall come lowly and riding upon an ass, and upon a colt the foal of an ass. To elucidate this remarkable circumstance, which was fulfilled by the blessed Jesus when he entered Jerusalem in the manner here foretold, the learned Bishop Sherlock recurs to that original command in the law, that the kings of Israel should not multiply horses to themselves; because, being under the immediate dominion and protection of the Lord, they were not to put their trust in external defence. See the note on Deuteronomy 17:16. The kings of Israel were exalted to the throne on condition that they should renounce the assistance of horses and horsemen, and depend on God for success in the day of battle. They who did so, were proportionally successful; they who did not, ruined themselves and their country. ow, in this view, look to the present prophesy: you see here, what the king foretold was, who was to save the people: consider then what sort of a king was to be expected. Is it possible to imagine that God would send a king to save them, who should be like the kings that had undone them? Is it not more reasonable to imagine, that he should resemble those who had indeed been deliverers of their country?—Kings who feared God, and therefore feared no enemy; who, though mounted on asses, and colts the foals of asses, were able to put to flight the thousands and ten thousands of chariots and horses that came against them? The king foretold by the prophet was, moreover, to be just, meek, and lowly: but how could he have deserved this character, had he appeared in the pomp and pride of war; surrounded with horses and chariots, in direct opposition to the law of God? Or how, as he was to bring salvation to the people, could he make use of those means which God never prospered, and which he had sufficiently declared he never would? You see then how essential it was to the character of a king of Israel, who was to be just, and lowly, and to bring salvation with him, that he should come riding on an ass, and a colt the foal of an ass. But, if any doubt can yet remain, let the prophet himself explain it, who, immediately after his description of the promised king, adds, And I will cut off the chariot from Ephraim, and the horse from Jerusalem; plainly shewing that the character given of the Messiah, that he should ride on an ass, was in opposition to the pride of their warlike kings, who, by their great strength in chariots and horses, had ruined themselves and their people. To the same purpose speaks the prophet Hosea; ch. Zechariah 1:7 and Micah, ch. Zechariah 5:10-11 passages which mutually support and enlighten each other, and shew undeniably what the prophet had in view, when he foretold that the Messiah should ride on an ass.—And what is there in all this to make sport for unbelievers?—Does it appear from the Jewish law, and the Jewish history, to be a mere trifling circumstance in the character of a king of Israel, whether he had chariots and horses of war or no? Or, was it any reproach to Christ to ride into Jerusalem on the foal of an ass, when David, the greatest of his ancestors, and Solomon the wisest, as long as he was wise, rode in the same manner? Can the Jews object to this circumstance, and yet talk of the glories of David and the magnificence of Solomon, who, in the midst of all their glory and magnificence, did the very same thing?—Or, can they stumble at this character of the Messiah, without forgetting by what princes their ancestors were saved, and by what undone? See Bishop Sherlock on Prophesy, Dissert. 4: p. 379. Riding upon an ass, &c.— The riding at all on a horse is esteemed a very
- 97. honourable thing inthe east. Accordingly, horses are used in no other motions there than that of walking in state, and running in full career. For this reason, Dr. Pocock tells us that the chous of the janizaries at Cairo always goes on an ass for greater speed, those creatures pacing along very fast: whereas it is contrary to the Turkish dignity to go on a horse faster than a foot-pace in the streets. Riding on horseback is in the Levant accounted an honourable thing; and they ride them accordingly in a very stately manner. And indeed, this has so struck some of our western travellers, Dr. Russell in particular, that they have frankly confessed, that a great man of the east, riding on horseback, and attended by his servants, has appeared much more stately and dignified to them, than one of ours does in his coach, loaded with footmen: in truth, the people of these countries must be allowed to be exquisite connoisseurs as to every attitude and every circumstance which serves to ennoble the appearance of a person, and render it stately and majestic. The prophet Zechariah seems accordingly to have supposed this sort of sensibility, when he describes the coming of the Messiah to Zion, as meek and lowly, because he was to make his entry on an ass: for, this attaching of stateliness and dignity to the riding on a horse obtained in Judaea before the time of Zechariah, though it had been always so in that country; the greatest personages, and on the most solemn occasions too, riding there in more ancient times on asses and mules. It seems to have begun in the reign of Solomon, in whose days we are told many horses were brought out of Egypt; and who evidently touches upon the pomp supposed to be in the riding upon horses, Ecclesiastes 10:7. We have already taken notice of this passage on 2 Kings 4:24. But Dr. Russell's account of persons of condition riding on horseback, with a number of servants walking before them, is a much more perfect illustration of a passage which speaks of those that ride, as riding on horses. I have seen servants riding in state, was the declaration of the wise man,—while persons of great birth, in countries where dignity is kept up with the nicest care, he had seen walking like servants before those that rode. See the Observations, p. 284. COFFMA , ""Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem: behold thy king cometh unto thee; he is just and having salvation; lowly and riding upon an ass, even upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off; and he shall speak peace unto the nations: and his dominion shall be from sea to sea, and from the River to the ends of the earth." This magnificent prophecy of the triumphal entry of Christ into Jerusalem and the establishment of his universal dominion is one of the greatest in the Old Testament. ew Testament references to it are in Matthew 21:1-5; Mark 11:1-10; Luke 19:29- 38 and John 12:12-19. Since it is impossible for the critics to date this "after the event," they attempt to explain it as a reference to something other than the entry of Christ. "The author, apparently, as soon as Alexander appeared on his horizon, saw in the young Greek, not only the conqueror of Asia, but the forerunner of a ruler who would restore the kingdom of David and make it the admiration of the world!"[25] How preposterous is the notion that Alexander the Great could have suggested Jesus
- 98. Christ! Christ washumble; Alexander the Great considered himself a god; Christ was just; Alexander the Great filled the world with atrocious deeds; Christ brought salvation; Alexander brought death and destruction. An impassable gulf separates this holy vision of the Saviour from Alexander; and such a comment as that just quoted ranks with that of the critic who affirmed that the prophecy of the birth of Christ in Bethlehem was actually the prophecy of the birth of David, centuries earlier![26] o limits mark the extent of distortions contrived to deny the Word of God. Reference is made to the extensive comment in our ew Testament series in the four gospels with reference to this prophecy of Zechariah. "I will cut off the chariot ... the horse ... the battle bow ..." This refers to the rejection on the part of Christ's followers, of all instruments of physical warfare in their winning of converts to the Christian faith. It definitely does not refer to any period of bringing together both Ephraim and Judah in any recreated secular state of Israel. "In the Messianic age, weapons of war will be banished";[27] not from the world but from the Church of Jesus Christ. "Daughter of Zion ... daughter of Jerusalem ..." The use of this language is significant. "'Daughter' connotes severed relationships in the Old Testament, as in Isaiah 1:8; Jeremiah 4:31; and in Lamentations 2:1. This passage is an exception."[28] We cannot accept the proposition that this passage is an exception. Rather, it is used here to indicate that not the old Jerusalem, but the future Israel of God "in Christ" will receive the lowly Saviour riding upon an ass. The old, secular, physical Jerusalem never received him. "Having salvation ..." Some have attempted to interpret the meaning here as an affirmation that the one entering was "saved"; but Jamieson affirmed that the Hebrew text actually means: "Showing himself a Saviour, having in himself salvation for us."[29] This passage must not be limited to any geographical limits. The dominion of Messiah is affirmed in this passage as being worldwide, universal, and "to the uttermost parts of the earth." BE SO , "Zechariah 9:9. Rejoice greatly, O daughter of Zion — To give still greater encouragement to God’s people, the prophet, after uttering the foregoing promises, was carried on by the Divine Spirit, which influenced him, to announce a still more remarkable instance of God’s special kindness to them, namely, the coming of their Messiah, or king, with reference to which this passage is cited in two places of the ew Testament, Matthew 21:5; John 12:15; so that we can have no doubt of the application. But, from comparing these three texts, we may perceive that the evangelical writers were not over-scrupulous of adhering to the exact words of their original, whether they cited from the Hebrew or from the Greek; but were satisfied with giving the true sense of the passage, and taking more or less of it, as circumstances seemed to require. Behold, thy king cometh unto thee — He that is so
- 99. often described inthe prophets as the king of Israel; that was known by that name among the Jews in our Saviour’s time, and is repeatedly called by the name of David their king: see the margin. To him the kingdom did properly belong, and to him the gathering of the people was to be, Genesis 49:10. He is just, and having salvation — Or, He is righteous, and the Saviour, as the ancient versions have it. He is that righteous branch, and the Lord our righteousness, as he is described by Jeremiah 23:5; who was to execute justice and judgment in the earth; and the righteousness and salvation, that is, the Righteous One and Saviour, promised Isaiah 62:1. Unlike the proud and destructive conquerors of the earth, he shall not enter with a mighty cavalcade of horse, but shall come lowly, and riding upon an ass, and upon a colt the foal of an ass. Although it is certain that the ancient Jews understood this prophecy of the Messiah, yet that this divine person, this king of Israel, should come unto them riding upon an ass, which, notwithstanding that in former ages patriarchs and judges thought it no disgrace to ride upon them, yet was then looked upon as below the dignity of any person of eminence, must, at the uttering of this prophecy, have appeared a very mysterious and improbable circumstance. But we who know that the only time when the Lord Jesus entered publicly into Jerusalem, he thought proper, as an example of humility and meekness, and of indifference to worldly pomp, to ride upon a young ass, or colt; and that, at the same time, the whole multitude were seized with such a sudden and extraordinary impulse of joy, that they spread their garments in the way, and cut down branches of trees and strowed them in the way, shouting unanimously, HOSA AH, BLESSED IS THE KI G WHO COMETH I THE AME OF THE LORD — we, that know this remarkable circumstance, cannot but be greatly struck with this prophecy, as an admirable instance of the divine prescience, and a strong proof of the truth of Christianity. CO STABLE, "The Israelites should rejoice greatly because their King was coming to them (cf. Zephaniah 3:15). The first part of this verse contains three figures of speech. Zechariah personified Zion and Jerusalem as rejoicing and shouting, he named the city in place of its inhabitants (metonymy), and he used the city to represent the whole nation (synecdoche). Israel"s King would be a just ruler who would bring salvation with Him. "He is victorious, not in himself or anything that he personally commands, but by the grace, and in the might, of the God of Israel.... His triumph, therefore, is the triumph of the faith of the Servant of Yahweh." [ ote: H. G. Mitchell, "Haggai and Zechariah ," in A Critical and Exegetical Commentary on Haggai ,, Zechariah , Malachi and Jonah , p273.] "The world"s peace depends upon a Savior and His salvation." [ ote: Feinberg, God Remembers, p165.] The king would, therefore, be humble, not proud and boastful. Zechariah pictured this humble king riding on a gentle donkey colt (cf. Genesis 49:11; Matthew 21:1-9; Mark 11:1-10; Luke 19:28-38; John 12:12-15). A donkey"s colt was a purebred donkey, one born of a female donkey rather than of a mule.
- 100. "It thus qualifiedto be a royal mount." [ ote: Baldwin, p166.] In the ancient ear East rulers commonly rode donkeys if they came in peace ( Judges 5:10; Judges 10:4; Judges 12:14; 2 Samuel 16:2; 1 Kings 1:33), but they rode horses into war. This verse gives one reason the Israelites should rejoice: the coming of the King. Alexander the Great"s coming inspired fear, but Messiah"s coming would inspire joy. Verse 9-10 The advent of Zion"s King9:9-10 "This text is one of the most messianically significant passages of all the Bible, in both the Jewish and Christian traditions. Judaism sees in it a basis for a royal messianic expectation, whereas the T and Christianity see a prophecy of the triumphal entry of Jesus Christ into Jerusalem on the Sunday before His crucifixion ( Matthew 25:5; John 12:15). Thus, though the fulfillment may be in dispute, there is unanimous conviction that a descendant of David is depicted here, one who, though humble, rides as a victor into his capital city Jerusalem. The way will have been prepared by the imposition of universal peace, following which the king will exercise dominion over the whole world." [ ote: Merrill, pp249-50. For further explanation of the Jewish view, see Joseph Klausner, The Messianic Idea in Israel, pp203-40.] "We have pictured for us: (1) the Agent of peace, (2) the method of peace, and (3) the kingdom of peace." [ ote: Feinberg, God Remembers, p163.] ELLICOTT, "(9) Having salvation.—Better, saved. (Comp. the whole tenor of Psalms 2 and Ephesians 1:19-23; also Acts 2:23-24; Philippians 2:8; Hebrews 5:9.) Lowly.—Better, afflicted. (Comp. Isaiah 53:4.) Of an ass.—Literally, of she asses. (For this use of plural comp. Genesis 37:31; Judges 14:5.) Riding on an ass did not in later, as in earlier times (Judges 5:9, &c.), denote high rank, neither can it be proved that it is here intended to symbolise either peace or humility. But it does indicate an absence of pomp and worldly display. This prophecy was literally fulfilled by our Lord’s entry into Jerusalem on Palm Sunday (Matthew 12:15-20). We have no hesitation in saying that He deliberately, in view of this prophecy, performed that act, not merely in order to fulfil the prophecy, but rather as a symbolical act, by which He intended to correct the false notions concerning the mission of the Messiah entertained by His friends, as well as by His enemies. But our Lord’s consciousness that He was fulfilling prophecy, or even His deliberate intention of doing so, does not detract from the value of the act as a fulfilment of the prophecy. For, though it is true that any Jew might have fulfilled that part of the prophecy which consists in riding into the city on an ass, who would have done so amid the acclamations of the multitude, and so have been acknowledged as the expected king, except One, who, by the whole of His
- 101. previous life, hadalready won the hearts of the multitude—though that “many- headed monster thing” did change its cry on the following Friday? Any one could have ridden in on an ass, but could any one have founded an almost universal religion? The wording of this verse is borrowed from Micah 5:9-13 rather than from Micah 4:3; Isaiah 2:4, and seems to indicate that when their King should come, the nation would be enjoying a certain political independence, but that their military power would have come to an end. ELLICOTT, "Verses 9-17 (9-17) The advent of the king. It has been urged as an objection against the post- exilic authorship of this passage that “Ephraim” and “Jerusalem” are mentioned, as though Israel were still separated from Judah. But, on the contrary, Ephraim and Jerusalem are here strictly parallel terms, as are also “Judah” and “Ephraim” (Zechariah 9:13), where both are represented as equally opposed to the sons of Javan. The nation was now one (Ezekiel 37:22) and known by the names of “Israel” (Zechariah 12:1; Malachi 1:1; Malachi 1:5), “all the tribes of Israel” (Zechariah 9:1), also the “house of Judah” (Zechariah 10:3; Zechariah 10:6), “house of Joseph” and “Ephraim” (Zechariah 10:6-7). For now that the “dead bones of the whole house of Israel” were revived (Ezekiel 37:11), and “my servant David” was about to be “King over them” (Ezekiel 37:24), the prophecy of Ezekiel (Ezekiel 37:16-17) was fulfilled, and the staves (tribes, shibhete) of Joseph and of Judah had become one in God’s hand. Hence the interchangeable terms. This passage is now generally admitted to be Messianic. But the prophecy was not to be immediately fulfilled. The nation had yet severe sufferings to endure and triumphs to achieve, viz. in those struggles with the “sons of Greece” which render the Maccabean period (B.C. 167- 130) one of the most noble pages in Jewish history. Those who still remained in the land of their exile are exhorted to come forth (comp. Zechariah 2:7-13), confident in the help of the Lord of Hosts, who would wield the reunited Judah and Ephraim (comp. Isaiah 11:13) as His weapons of war (comp. Jeremiah 51:20); He Himself will appear as their champion, with the rolling of the thunder as His war-trumpet, the forked lightning as His arrows, “the wild storm blowing from the southern desert, the resistless fury of His might.” And then, when they had fought the good fight, and not before, God promises “the flock His people” the blessings of peace (Zechariah 9:16-17). EXPOSITOR'S BIBLE COMME TARY, "Verses 9-12 2. THE PRINCE OF PEACE Zechariah 9:9-12 This beautiful picture, applied by the Evangelist with such fitness to our Lord upon His entry to Jerusalem, must also be of post-exilic date. It contrasts with the warlike portraits of the Messiah drawn in pre-exilic times, for it clothes Him with humility and with peace. The coming King of Israel has the attributes already imputed to the Servant of Jehovah by the prophet of the Babylonian captivity. The next verses also
- 102. imply the Exileas already a fact. On the whole, too, the language is of a late rather than of an early date. othing in the passage betrays the exact point of its origin after the Exile. The epithets applied to the Messiah are of very great interest. He does not bring victory or salvation, but is the passive recipient of it. This determines the meaning of the preceding adjective, "righteous," which has not the moral sense of "justice," but rather that of "vindication," in which "righteousness" and "righteous" are so frequently used in Isaiah 40:1-31; Isaiah 41:1-29; Isaiah 42:1-25; Isaiah 43:1-28; Isaiah 44:1-28; Isaiah 45:1-25; Isaiah 46:1-13; Isaiah 47:1-15; Isaiah 48:1-22; Isaiah 49:1-26; Isaiah 50:1-11; Isaiah 51:1-23; Isaiah 52:1-15; Isaiah 53:1-12; Isaiah 54:1- 17; Isaiah 55:1-13. He is "lowly," like the Servant of Jehovah; and comes riding not the horse, an animal for war, because the next verse says that horses and chariots are to be removed from Israel, but the ass, the animal not of lowliness, as some have interpreted, but of peace. To this day in the East asses are used, as they are represented in the Song of Deborah, by great officials, but only when these are upon civil, and not upon military, duty. It is possible that this oracles closes with Zechariah 9:10, and that we should take Zechariah 9:11-12, on the deliverance from exile, with the next. "Rejoice mightily, daughter of Zion! shout aloud, daughter of Jerusalem! Lo, thy King cometh to thee, vindicated and victorious, meek and riding on an ass, and on a colt the she-ass’ foal. And I will cut off the chariot from Ephraim and the horse from Jerusalem, and the war-bow shall be cut off, and He shall speak peace to the nations, and His rule shall be from sea to sea and from the river even to the ends of the earth. Thou, too, - by thy covenant-blood, I have set free thy prisoners from the Return to the fortress, ye prisoners of hope; even today do I proclaim: Double will I return to thee." [Isaiah 61:7] PETT, "Verse 9-10 The Coming of God’s King Who Will Deliver His People (Zechariah 9:9-10). This establishment of the security of God’s people will be brought about by the coming of its King. He will not come as a warrior, but as a just and lowly Saviour, bringing salvation to God’s own (Zion). So the proud will have been brought low (Zechariah 9:2-6) while the lowly will triumph. Zechariah 9:9 “Rejoice greatly, Oh daughter of Zion, shout, Oh daughter of Jerusalem, behold your king is coming to you. He is just and having salvation, lowly and riding on an ass, even on a colt, the foal of an ass.” God’s coming protection is now connected with His coming king. His coming should cause great rejoicing. Yet He does not come as a mighty world conqueror, for He is lowly. But He brings what is better. He brings justice and He brings deliverance. He is the lowly and just Deliverer. His lowliness is in stark contrast with the pride of
- 103. Tyre. Salvation isnot to be found in riches and prosperity, but through lowliness and righteousness and justice. ‘Just.’ The One Who comes will come bringing justice. When Israel as a whole thought of their coming Messiah their stress tended to be on His deliverance. (They wanted to be like Tyre). Had they recognised that He would render truly according to men’s desserts they might have been a little less enthusiastic. Like all men they tended to play down their own sins compared with the sins of others. When He came an account would have to be given. Only those who were truly righteous or who sought true righteousness had cause to welcome His coming. ‘Having salvation.’ He it is Who will bring about the fulfilment of God’s promises to His people and the world. He brings salvation and deliverance for all men as the prophets elsewhere make clear. But this is deliverance from themselves and their sins as well as from others. ‘Lowly.’ The word means ‘poor, afflicted, lowly’. It was the word that all overlooked. He would thus be despised and rejected by man but acknowledged by God (Isaiah 53:3). ‘On an ass.’ Riding on an ass is not necessarily symbolic of lowliness. The ass was regularly the beast on which kings rode in honour (see 1 Kings 1:33; 1 Kings 1:44). But it is a symbol of peace not of war. It was the triumphant conqueror who rode on a warhorse. When Jesus wished to reveal Himself as the One Whom God had sent He rode into Jerusalem on an ass not a warhorse. Only God could have foreseen that the One Who would transform the world would be such as is described here. SIMEO , "THE ADVE T OF JESUS A GROU D OF JOY Zechariah 9:9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation: lowly, and riding upon an ass, and upon a colt the foal of an ass. THERE is scarcely any circumstance relating to the life and death of Christ which was not made a subject of prophecy many hundred years before he came into the world. Even things the most improbable in themselves were predicted, that by their accomplishment the truth of his divine mission might be more fully manifest. That the words before us do indeed relate to him, is certain; because the voice of inspiration assures us that they were fulfilled when he entered into Jerusalem riding on the foal of an ass. In discoursing on them we shall consider, I. The description here given of Jesus— In his office he is the “King of Zion”—
- 104. [The whole universeis under his dominion, seeing that he is “King of kings, and Lord of lords.” But he is in a more eminent manner King of Zion, because all the members of Zion are his subjects willingly and by an unfeigned surrender of themselves to him. They gladly receive his laws; and he constantly affords them his protection. As the Church in the wilderness was under a visible theocracy, so is the Church in all ages, and every individual in the Church, really, though invisibly, under the care and government of Jesus [ ote: Ephesians 1:22.].] In his character he is the best of princes— He is just— [His justice appears in every law which he has enacted, and his righteousness in every part of his administration. There are indeed many things in his government, which we are not at present able to account for; but the day of judgment will clear up all the present obscurities, and manifest, that every the minutest occurrence was ordered by him with unerring wisdom, goodness, and truth. It will then be seen that “righteousness was at all times the girdle of his loins, and faithfulness the girdle of his reins [ ote: Isaiah 11:5.].”] He is powerful— [Earthly kings may be just, yet not be able to screen their subjects from the injustice of others. But Jesus “has salvation” in his hand for all those who call upon him. Does sin oppress us? he can deliver us both from its guilt and power. Does Satan assault and buffet us? “His grace shall he sufficient” for the weakest of his people. Does “the fear of death keep us in bondage?” He can make us triumphant both in the prospect of it now, and in a happy resurrection at the last day.] He is lowly— [Great power and dignity are too often the means of engendering pride in our hearts. The kings of the earth would think it a degradation to converse familiarly with their meanest subjects; but our Almighty Monarch possesses a lowliness of mind, which makes him accessible to every subject in his dominions. There is not any moment when we may not enter into his presence, nor any complaint which we may not pour into his bosom. His ear is ever open to hear, and his hand ever stretched out to relieve, his needy suppliants. The same lowliness which induced him, at his triumphant entry into Jerusalem, to ride upon a young ass, with no other furniture than the clothes of his poor disciples, when he might as easily have commanded all the pomp and splendour of an earthly monarch, still actuates him in his exalted state. There is no office to which he will not condescend for the benefit of those who wait upon him.] From this description of Jesus we may well be prepared to hear, II. The exhortation to rejoice in his advent—
- 105. The advent ofsuch a prince is a proper ground of joy for all people— [When first he came in the flesh, the event was announced by angels as glad-tidings of great joy to all people. And all the multitudes who surrounded him at the time referred to in the text, were penetrated with the liveliest joy. And is there not now as much cause for joy as on either of those occasions? Are not the great ends of his advent better understood now than at his incarnation? and the nature of his kingdom more clearly seen than at the time of his triumphant entry into Jerusalem? Surely then our joy should far surpass all that could be experienced at those seasons. How should poor captives now rejoice to hear that there is one proclaiming liberty to the captives and the opening of the prison to them that are bound! If an earthly king were coming not only to redress all the grievances of his people, but to relieve all their wants, and enrich them with all that their hearts could desire, would not all exult and leap for joy? Would not every one be impatient to see him, and to receive his benefits? Why then should not all rejoice in the advent of Him, who is come to bind up the broken-hearted, and to give them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness?] But the “daughters of Zion” in particular should rejoice in this event— [The daughters of Zion are the true members of the church, who have been begotten by the Word and Spirit of God. These are addressed by the prophet, and are bidden to exult and “shout” for joy. Well does the prophet select them as the persons to whom he should direct his exhortation. “Let them give thanks whom the Lord hath redeemed.” They know the glorious character of their prince. They have found both his laws and government to be “holy and just and good.” They have experienced his power to save, “to save to the uttermost those that call upon him.” They have continual proofs of his lowliness, being admitted daily to the most intimate fellowship with him. Should not they then rejoice? “Surely the very stones would cry out against them it they held their peace.” “Behold” then, believers, your King, even he whom you have chosen to reign over you, is come. He now waits for you. “Arise, lo! he calleth you.” Go, enter into his presence-chamber, and receive the blessings which he is come to bestow.] Application— [Are there any who feel no disposition to rejoice in this event? Alas! too many, like Herod and the Pharisees, cannot join in the general chorus. Let them not, however, imagine themselves related to the church of God: they are daughters of the world, but not daughters of Zion; nor need they have any other evidence of their alienation from God, than their want of joy in the Lord. How base is their ingratitude! that the Lord of glory should come down from heaven for them, and they have no hearts to welcome his arrival: that they should be gratified with the company of an earthly friend, and have no delight in communion with Jesus. Surely if they were to have all the curses of God’s law inflicted on them, who served not the Lord with joyfulness and gladness of heart on account of the temporal benefits bestowed upon them
- 106. [ ote: Deuteronomy28:45; Deuteronomy 28:47.], they must have a far heavier condemnation, who so despise the condescension and love of our incarnate God. Mark then the alternative to which ye are reduced; ye must begin now that joy in the Lord which ye shall possess for ever, or, by continuing insensible of his mercy, continue destitute of any interest in it to all eternity. Choose ye now whether ye will have life or death: remember, however necessary it may be at other times to weep for your sins, it is to joy that we now invite you; not to carnal joy, but to that which is spiritual and heavenly. We unite with the Apostle in saying, “Rejoice in the Lord alway, and again, I say, Rejoice.” Methinks such an exhortation should not be slighted, especially when your present joy is to be a certain prelude to eternal happiness: but if ye will still despise the mercies of your God, behold this King cometh shortly to judge the world; behold he cometh riding upon the heavens with myriads of the heavenly host: know too that he is just and powerful; but his justice will condemn, and his power punish you. Go to him then in this day of salvation, welcome him in this the accepted time; so shall you, at his second coming, behold his face with joy, and join the choir of heaven in everlasting hallelujahs.] WHEDO , "Verse 9-10 The appearance of the Messianic king, 9, 10. The overthrow of the nations (Zechariah 9:1-7) will prepare the way for the coming of the Messianic king, who will establish his throne in Zion and rule in righteousness and peace over the redeemed remnant. The king has no part in the overthrow of the hostile powers (Isaiah 9:1-7); this Jehovah himself will accomplish; only after the nations are overthrown will the king make his appearance. In Zechariah 9:9 Zion is called upon to welcome the king. Rejoice greatly… shout — The repetition is for the sake of emphasis; there is every reason for the greatest enthusiasm. Daughter of Zion… Jerusalem — The expressions are synonymous, and refer to the inhabitants of Jerusalem (see on Zechariah 2:7). Thy King — The Messianic king mentioned so frequently in the prophetic writings (compare Isaiah 9:1-7; Micah 5:1 ff., etc.; see at the close of the comments on Micah 5:15). Unto thee — To set upon his throne there. 9b describes the king’s character and coming. Just — Or, righteous; both in his own personal life and in his administration (compare Isaiah 9:7; Isaiah 11:3-4). Having salvation — Margin R.V., “saved.” It is difficult to reproduce the exact sense of the Hebrew by one single word. The thought is that the king will enjoy at all times the divine help and favor, so that all he undertakes will prosper.
- 107. Lowly — Literally,oppressed, or, afflicted. Because he himself will be of lowly estate he will be able to sympathize fully with those in similar condition. His interest will not be confined to the noble and wealthy. Riding upon an ass — The animal of peace; not upon a horse, which is the animal of war and royalty. The use of the ass is an indication of the peaceful character of the Messianic rule, and of the unpretentious character of the rider. The rest of the verse describes the ass more definitely as a young animal, but there is no special significance in the addition (Matthew 21:2). It is interesting to compare with this passage Jeremiah 17:25; Jeremiah 22:4). 10. During the era of peace there will be no use for war implements, hence Jehovah — not the Messianic king — will destroy them (Isaiah 2:4; Isaiah 9:5; Micah 5:10- 11). Chariot… horse… battle bow — These represent all implements of warfare. Ephraim,… Jerusalem — The new nation will be composed of elements representing both kingdoms. Ephraim=Israel; Jerusalem=Judah. That Jehovah himself will do these things is in perfect accord with other Messianic utterances (Isaiah 9:5; Micah 5:10); hence there is no good reason for altering the text so as to read, “and he will cut off.” Speak peace — His word will be of sufficient weight to maintain peace among the nations. This implies that his authority will be acknowledged not only by the Jews, but by other nations as well (Isaiah 2:4), a thought emphasized in the next clause (compare Psalms 72:8; Micah 7:12). From sea… to sea — ot as in Amos 8:12, where the author is thinking only of Palestine. The territory over which the Messianic king will rule is more extensive. One sea is probably the Mediterranean; the other, the ocean thought to mark the end of the earth in the opposite direction. The river — As often, the Euphrates. The ends of the earth — The vaguely defined regions in the extreme west. These expressions are not to be interpreted in a strictly literal sense; they are used simply to indicate the unlimited extent of the Messianic kingdom. PULPIT, "The prophet invites Jerusalem to rejoice at the coming of the promised salvation in the Person of her King; no mighty earthly potentate and conqueror, like Alexander the Great, but one of different fashion (comp. Zephaniah 3:14). Thy King cometh unto thee. St. Matthew (Matthew 21:5) and St. John (John 12:15) see a fulfilment of this prophecy in Christ's triumphal entry into Jerusalem on the first day of the week in which he was crucified. All attempts to disprove the Messianic import of this passage have been unavailing. Even critics who refer this part of
- 108. Zechariah (ch. 9-11.)to an unknown author writing in the time of Hezekiah, allow that it is replete with Messianic ideas, and can be applied to no hero of Jewish story or event of Jewish history. There is no other "King" of Israel to whom it can refer. Our blessed Lord himself, by his abnormal actions on Palm Sunday, plainly assumed the part of the predicted King, and meant the people to recognize in him the promised Messiah. Thy King. A king of thine own race, no stranger, but one predestined for thee. He who was foretold by all the prophets, who was to occupy the throne of David, and reign forever (Psalms 2:6; Psalms 45:1, Psalms 45:6, Psalms 45:7; Isaiah 32:1). Unto thee. For thy good, to bless thee (Isaiah 9:6). Just. Righteous in character and in practice, ruling in equity (Psalms 72:1-4, Psalms 72:7; Isaiah 11:2-4). Having salvation; Septuagint, ́זשםש,ף "saving." Vulgate, salvator; so the Syriac and Chaldee. The genius of the language requires the participle to be taken passively, as it is in two other passages where it occurs (Deuteronomy 33:29; Psalms 33:16). The context has seemed to some to demand that it be understood in an active sense, thus contrasting him who came to save with the haughty Grecian conqueror, whose progress was marked by bloodshed. But the usual meaning of the word affords a satisfactory sense. The King who comes is "saved," endowed with salvation, either as being protected and upheld by God (Psalms 18:50; Psalms 110:1, Psalms 110:2, Psalms 110:5; Isaiah 42:1; Isaiah 49:8), or as being victorious and so able to aid his people. In this latter view, the active sense is included in the passive. His own deliverance is a sure sign of the deliverance of his people. Lowly; Septuagint, ́עץ,נסב "meek;" Vulgate, pauper—meek and lowly, as Christ himself says (Matthew 11:29),far removed from warlike pomp and worldly greatness. The word is also rendered "afflicted," and would then be in accordance with the description in Isa 52:13-53:5; Psalms 22:6. Riding upon an ass. In illustration of his poor or afflicted estate; it is this, and not merely the peace. fulness of his reign, that is meant by this symbolical action, as we see by the following clause, where the youthfulness of the animal is the point enforced. And (even, and that) upon a colt the foal of an ass; such as she asses bear, and one not trained; as the evangelist says, "whereon never man sat." Christ sat upon the foal. In old times judges and men of distinction rode upon asses (Genesis 22:3; 5:10; 10:4); but from Solomon's days the horse had been used, not only in war, but on all state occasions (Jeremiah 17:25); and the number of horses brought back on the return from Babylon is specially mentioned (Ezra 2:66). So to predicate of a King that he would come to his capital riding, not on a war horse, but on a young, unbroken ass, showed at once that he himself was not to be considered a victorious general or a worldly potentate, and that his kingdom was not to be won or maintained by carnal arms. This is signified more fully in the following verse, which describes the character and extent of Messiah's kingdom. BI 9-10, "Thy King cometh unto thee; He is just and having salvation Palm Sunday This prophecy was generally recognised by the Jews as referring to the Messiah. First of all, prophecy spoke only of Messiah’s glory. It was not until the era of the Captivity that we find Christ spoken of as the Man afflicted and stricken, the Hind pursued by the buffaloes and dogs, the King lowly, and riding upon an ass. When the
- 109. prophet declared thatMessiah should come riding upon an ass, it was taken as an indication that He should be a prophet-King. In the Talmud it is said for this reason that to dream of an ass is to dream of the coming of salvation. To the Gentiles this, like other features of our Lord’s work, was a constant subject of mockery. The Persian King, Sapor, promised the rabbis that when their Messiah came who should ride upon an ass, he would send Him a horse. It was a common scoff among the Mohammedans that whereas Mohammed was “the rider upon a camel,” Christ was “that rider upon an ass.” Christ only entered Jerusalem riding on an ass, to bring before us a necessary illustration of His character and office. 1. Though He was King of kings, yet He is the Lowly One. The Hebrew word expresses the condition of a man who has been brought low by affliction and sorrow, possessing in himself the fruit of this sorrow in lowliness and submission of mind. In this sense the word is used of Moses, the “meekest of men.” Messiah is “stricken and afflicted.” Our Lord applies this character to Himself, “I am meek and lowly in heart.” And this trait must especially distinguish all who follow Him into His kingdom. 2. Lowliness not only expressed the character of the King, but the character also of the kingship. The victory of Messiah is to be over the very things which are esteemed mighty in the world. As in nature, the brute force of the beast is conquered by the skill of man, and the forces of matter overcome by the power of mind, so in the kingdom of Christ all powers of body and mind are subdued to the power of the Spirit which is made perfect in human weakness. All through the history of Israel, God’s hand had thus been made manifest in the casting down of strongholds. When, therefore, Jerusalem rejected the Messiah, she became like the fallen powers which were before her, a power of this world, aiming at success by the world’s methods, looking forward to the world’s splendour, and receiving the world’s downfall for her reward. She knew not the day of her visitation. Let us not indulge only in pity for the fallen city which opposed itself so madly to the kingdom of Christ. The world—even the Christian world—is very far from this subjection to the kingdom of Christ. When we see how faintly Christian principles as yet influence the policies of nations, our impatient spirit is filled with dismay. We are ready to believe that Christianity has gained extension at the cost of intension, that men have been made Christians at the cost of Christianity, and that it had been better if the conversion of Europe had been slower rather than speedier. If it be so, what remedy is there so effective and so apposite as the intension of Christian claims upon ourselves, individually and now, the realisation now of the severe claim which Christianity makes upon the will and the life of each of us? A country is conquered by the capitulation of one castle after another; even so Christ’s kingdom comes by the yielding up of individual hearts. What a glorious triumph we can make for Christ in our hearts today! With hearts bowed down in lowliest sense of sin, emptied of all self-trust, filled with the sense of God’s love and pass on for the world, we shall be ready then to receive the lowly King, and to be made partakers of the kingly spirit. (H. H. Gower.) The ideal monarch of the world I. Here is a monarch, the advent of whom is a matter for rapturous joy. “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem.” Christ’s advent to the world was announced by the gladsome music of angelic choirs. “Glory to God in the highest,” etc. Why rejoice at His advent? Because He will—
- 110. 1. Promote allthe rights of mankind. 2. Remove all the calamities of mankind. II. Here is a monarch the dignity of whom is unapproached. “Thy King cometh unto thee.” “Thy King.” Thou hast never yet had a true king, and there is no other true king for thee: this is “thy” King. 1. The King who alone has the absolute right to rule thee. Thou art His, His property. All thy force, vitality, faculty, belong to Him. 2. The King who alone can remove thy evils and promote thy rights. III. Here is a monarch the character of whom is unexceptionably good. 1. He is righteous. “He is just.” The little word “just” comprehends all virtues. He who is just to himself, just to his Maker, just to the universe, is the perfection of excellence, is all that Heaven requires. 2. He is humble. “Lowly, and riding upon an ass.” Where there is not genuine humility there is no true greatness; it is essential to true majesty. Pride is the offspring of littleness, it is the contemptible production of a contemptible mind. IV. Here is a monarch the mission of whom is transcendently beneficent. 1. It is remedial. “Having salvation.” Salvation! What a comprehensive word, deliverance from all evil, restoration to all good. Any one can destroy; God alone can restore. 2. It is specific. “And I will cut off the chariot from Ephraim,” etc. He will put an end to the “chariot,” the “horse,” the “battle bow,” of war, and “speak peace” to the nations. Peace! This is what the nations have always wanted. War has been and still is the great curse of the nations. V. Here is a monarch the reign of whom is to be universal. The language here employed was universally understood by the Jews as embracing the whole world. He claims universal dominion, He deserves it, and will one day have it. Learn— 1. The infinite goodness of God in offering the world such a King. 2. The amazing folly and wickedness of man in not accepting this Divine offer. (Homilist.) The personal and official character of Messiah I. Royal dignity. “Thy king cometh unto thee.” The designation is emphatic. “Thy king,” as if they had never had another. That royalty was to pertain to the coming Messiah might be shown from many predictions. He was to “sit” on the throne of David forever. His being a king was anything but an objection to the Jews. But the kind of royalty was not at all to their minds. His kingdom was not to be “of this world.” Its throne was not to be in this world. He was born of royal lineage—born a King; though, strictly speaking, His mediatorial reign did not commence till, having finished His work on earth, the Father said to Him, “Sit Thou at My right hand, until I make Thy foes Thy footstool.” II. The righteousness of his character and administration. “He is just.” The designation is to be understood as at once personal and official: for, indeed, were there not the former, there could be little reason to count upon the latter. This attribute is frequently
- 111. ascribed to Him,as characterising Himself and His government. Jehovah calls Him “My righteous servant.” His throne is founded in the very charter of righteous ness. And His whole administration is conducted on the principles of the purest and most unbending righteousness. III. His saving grace and power. “Having salvation.” Salvation was the very object of His coming. “The Son of Man is come to save that which was lost.” The very design of His atonement was to render salvation consistent with the claims of righteousness: so that Jehovah might be “a just God and a Saviour.” When He had completed His work, He was to “have salvation,” not only as being Himself delivered from death, but as possessing for bestowal on mankind all the blessings of “salvation”—beginning in pardon and ending in” life eternal.” IV. The humility and meekness of His character. “Lowly, and riding upon an ass, and upon a colt the foal of an ass.” This attribute of character distinguished His entire course; all His intercourse with men—with His friends, and with His enemies. Even His triumphs were lowly—“riding upon an ass”; and not one that had been trained for the use of royalty, but, as would appear, a rough unbroken colt. Although the ass was not the very mean and despised animal there that it is with us, yet comparatively it was so. The horse was the animal used in war; and consequently, in the triumphal processions of kings and conquerors; and on such occasions, arrayed in costly and elegant caparisons. V. The mode and means of the extension of the kingdom correspond with its spiritual nature. “I will cut off,” etc. This, at the coming of the Messiah, was literally true respecting the civil and military power of the Jewish people. At the very time when they were looking for a Messiah who was to break the yoke from off their neck, establish their temporal freedom and power, and lead them on to universal conquest, their power was finally overthrown and destroyed, their temple and city laid in ashes, and them selves scattered abroad among all nations. Yet the kingdom of the Messiah grew and prospered. This itself showed its true nature. It was not, as the Jews anticipated, to be a Jewish kingdom. It was to have subjects among all peoples. And these subjects were not to be gained for Him with the sword of steel, but by the “Sword of the Spirit,” which is the Word of God. His kingdom consisted of all, wherever His truth spread, whom that truth made free—spiritually free. All thus made free come under willing and happy subjection to His gracious sceptre. Force never made one subject of the King of Zion. VI. Another characteristic of His reign—“peace.” “And He shall speak peace to the heathen.” This is a feature of His reign frequently celebrated. By His gospel He speaks peace to sinners of mankind. There is no exception. VII. The extent of His reign. The language employed here was universally understood by the Jews as embracing the whole world. In due time, “the kingdom, of this world shall become the kingdom of our God and of His Christ.” (Ralph Wardlaw, D. D.) The Saviour King To us who read this prophecy in the light of its fulfilment in the advent and work and glory of Christ, all is plain and clear. Not so much by our Lord’s particular act in riding into Jerusalem on the occasion, and in the manner described by the evangelists, as by that which, by this act, was symbolised and indicated, namely, His advent to empire, His coming to get for Himself a kingdom, His appearing as the Saviour and King of His Church, and His gathering to Himself a people from among the nations, has this prediction been fulfilled. He came in poverty and humiliation to lay the foundation of
- 112. His kingdom inobedience and sacrifice. It was from the field of sorrow and of suffering that He ascended to the throne. The crown came after the Cross; the humiliation preceded the glory. All things have been put under His feet, all power and authority have been given Him in heaven and on earth, in the universe He reigns supreme: But it is because He was “obedient unto death” that He has been thus “highly exalted.” His kingdom rests on His propitiatory work; and it is in view of this, though then perhaps but dimly seen, that the prophet here calls upon Zion to behold and hail her King. And now that He hath ascended to the throne of His glory, the “glad tidings of the kingdom” are to be proclaimed to all nations and men of every tongue and clime are to be invited to behold their King, and submit to His righteous and benignant sway. (W. L. Alexander, D. D.) The lowly King Messiah The theocracy, or Church, is called to rejoice because of the coming of her King. The kingly office of the Messiah, which was conferred upon Him for the accomplishment of the work of redemption, is often alluded to as ground for rejoicing. Here is given the character of the King, and the extent of His kingdom. 1. He is “just.” The righteousness referred to is not His priestly, but His kingly righteousness, that rigorous justice of His reign in virtue of which no good should be unrewarded, and no evil unpunished. In the unequal allotments of the present, when the good so often suffer, and the bad so often escape, it is surely ground for rejoicing that the King, under whose rule this dispensation is placed, is just, and will render to every man according to his work. 2. He is “endowed with salvation.” The word employed is a difficult one. It is usually taken in a secondary sense, as expressing not simply the reception of a salvation, but its possession as a gift that was capable of being bestowed upon others. The meaning then would be, that God was with Him, in spite of all His lowliness, sustaining Him in the mighty work Be had undertaken, and that this protection was bestowed upon Him not as an individual, but as a King, a representative of His people, so that He would not only enjoy it Himself, but possess the power of bestowing it upon others. Hence, while His inflexible justice might make us tremble in our sin, the fact that He was also endowed with a free salvation, and a salvation which He could bestow as a kingly right, would remove these fears, and enable us to rejoice in this coming King. 3. He was to be “lowly.” If the usual sense of the Word be given, the Church would be summoned to rejoice because of the humiliation of her King. And, however incongruous such a ground of rejoicing may seem to be to men generally, the heart that is crushed with penitence or grief will comprehend the reason of this summons. Had this august King been as sorrowless as He was sinless, had He been a robed seraph, or a crowned monarch, the poor and suffering could never have approached Him with confidence, for He could not have sympathised with them in their sorrows. But when He comes to us as One who can be touched with the feeling of our infirmities, we welcome Him with joy, and understand why we are called to rejoice, because He comes to us as the lowly King. Surely a suffering child of God can understand how blessed a thing it is to have a Saviour King who has known Himself what it is to suffer. 4. He was to be externally in poverty, “riding upon an ass, and upon a foal, the son of the asses.” This is a prediction of poverty, for although in earlier times kings rode on
- 113. asses, after thetime of Solomon they were never so used, horses having taken their place. The employment of the horse in war also made the use of the ass an indication of peace as well as of poverty. The exact fulfilment of this prophecy in the entrance of Christ into Jerusalem, was merely a specific illustration of the general prediction, not the entire object of the prediction itself. Its range was much broader than this single event, and, indeed, would have been substantially fulfilled had this event never occurred. The specific fulfilment, however, rivets the prophecy more absolutely to Christ. (T. V. Moore, D. D.) How comes the King The Caesars of the world have come upon strong palfreys, prancing, snorting; from their nostrils there has come fire, and their bits have been wet with foam; how comes the King?—“lowly, and riding upon an ass, and upon a colt the foal of an ass.” The more King for that! Some men need their own furniture to set them off; some persons would be nothing but for their entourage: the things that are round about them seem to be so admirable that surely they must be admirable them selves:—such the loose but most generous reasoning of some men in some cases. “Lowly”—”I am meek and lowly in heart.” Why this colt, the foal of an ass? To rebuke the horses of heathenism:—“The Lord will cut off the chariot from Ephraim, and the horse from Jerusalem”: they are signs of pomp, self-sufficiency, conscious dignity, as who should say, we made ourselves, and we are the builders of the great Babylons of the earth. The Lord will not have it so with His Son, with His Church, with His kingdom. Only meekness has an eternal province. It is so always and everywhere, if you would but learn it. It is so at school. The boy who is going to do everything with a wave of his hand will do nothing; the boy who does not care anything about the examination until the night before it comes off and then gathers himself together in tremendous impotence, comes back the next night a sadder but a wiser boy. It is so in business, it is so in the pulpit, it is so along the whole line of human action: pretence means failure. But there must not be mere meekness of manner; the tiger is sometimes asleep. There is a spurious meekness; there are persons that have no voices at all, and when they speak they are supposed to be so gentle and so modest and so unassuming. Not they! It is for want of hoof, not want of will; they would crush you if they could. This meekness is a quality of the soul, this is the very bloom of greatness, this is the finest expression of power. Meekness is not littleness, insignificance, incompetency; meekness is the rest that expresses the highest degree of velocity. “Riding upon an ass, and upon a colt the foal of an ass.” All the rabbis have allegorised this ass with painful tediousness. They in very deed have tried to read meanings into the words, but they were so obviously incongruous that they never got into the words. Take it as a type of your King’s meekness, take it as an assurance that His kingdom is not of this world. This world hates all meekness. Mammon never listened to a prayer; Mammon hates even read prayers; Mammon has a distaste for theological conception; Mammon never sung a hymn or a psalm; Mammon never bowed his knees in tender, holy adoration. The eyes of Mammon are greed, the hands of Mammon are felons, the desire of Mammon is possession, though it may be purchased with blood. This world, therefore, will not have true meekness, gentleness, pitifulness; the world will have pomp and show and magnificence and royalty,—one day its heart will sicken at the sight of its own idols. These are the lines that have sudden endings. Truth encircles the universe: all lies, however glibly told, suddenly disappear in the pit. Jesus Christ then comes to set up a kingdom that is moral, subjective, spiritual; a kingdom that is clement, redeeming, sympathetic; a kingdom that rests upon unseen but immovable bases. Whatever He
- 114. touches He elevates.Take the principle, and do not vex the mind or distract the piety with worthless detail: the principle is this, that when Jesus Christ comes into the world He comes as no other king ever came, that He may do a work which no other king ever dreamed. (Joseph Parker, D. D.) The coming of the King of Zion I. Contemplate Messiah in His title, as a King. There are many senses in which we may contemplate Christ as a King. 1. He has all the ancestral honours, titles, and high-born qualifications of a king. He was descended of a stock of heavenly royalty; He was the first-born of every creature. 2. Christ gave out laws and principles of government as a King. His sermon on the Mount is a beautiful unfolding of the principles of spiritual rule, the righteous awards which would characterise His future administration. Christ then is a King. He defines the terms of our obedience; He lays down the maxims of the spiritual realm; He declares what worship He will accept, and in what way alone His presence can be approached. 3. Christ protects, defends, and counsels His subjects as a King. In the primitive condition of society monarchs were for the most part chosen on account of their possessing, in the estimation of their subjects, some special kingly qualities. He who was the first to go forth with their armies, He who would redeem them from the power of the oppressor, He who was valiant in fight, prompt in action, prudent in counsel, apt to rule, He by one consent would be allowed to be advanced to the throne; and in this sense, Christ ever vindicated His claim to be the King, and “Head over all things to His Church.” And He is King over all His spiritual subjects today. For all the purposes of guidance, help, comfort, and protection, He still reigns. 4. And Christ bestows honours, and gifts, and recompenses, as a King. Christ gives as a King—pardons full and free, grace rich and abounding, crowns bright and glorious. II. Contemplate Messiah in His character—He is just. The word is to be taken in its largest and highest sense, as comprehensive both of the unblemished sanctity of His personal character, and the perfect righteousness which would distinguish His spiritual government. In all His dispensations of grace and goodness, Christ is ever just. III. Contemplate Messiah in His power—having salvation. He has that which is to procure salvation. His salvation saves from a great danger, it frees from a great condemnation; it was bought at: a great price; it admits to great and glorious prerogatives. Note also the mild and gentle manner of Christ’s spiritual administration. “He is lowly.” (Daniel Moore, M. A.) The lowly King I do not intend to expound the whole text at any length, but simply to dwell upon the lowliness of Jesus. Yet this much I may say: Whenever God would have His people especially glad it is always in Himself. If it be written: “Rejoice greatly,” then the reason is, “Behold, thy King cometh unto thee!” Our chief source of rejoicing is the presence of King Jesus in the midst of us. Whether it be His first or His second advent, His very
- 115. shadow is delight.His footfall is music to our car. That delight springs much from the fact that He is ours. “Rejoice greatly, O daughter of Zion . . . Behold, thy King cometh unto thee.” Whatever He may be to others, He is thy King, and to whomsoever He may or may not come, He cometh unto thee. He comes for thy deliverance, thine honour, thy consummated bliss. He keeps thy company; He makes thy house His palace, thy love His solace, thy nature His home. He who is thy King by hereditary right, by His choice of thee, by His redemption of thee, and by thy willing choice of Him, is coming to thee; therefore do thou shout for joy. The verse goes on to show why the Lord our King is such a source of gladness: “He is just, and having salvation.” He blends righteousness and mercy; justice to the ungodly, and favour to His saints. He has worked out the stern problem—how can God be just, and yet save the sinful? He is just in His own personal character, just as having borne the penalty of sin, and just as cleared from the sin which He voluntarily took upon Him. Having endured the terrible ordeal, He is saved, and His people are saved in Him. He is to be saluted with hosannas, which signify, “Save, Lord”; for where He comes He brings victory and consequent salvation with Him. He routs the enemies of His people, breaks for them the serpent’s head, and leads their captivity captive. We admire the justice which marks His reign, and the salvation which attends His sway; and in both respects we cry: “Blessed is He that cometh in the name of the Lord!” Moreover, it is written of Him that He is lowly, which cannot be said of many kings and princes of the earth; nor would they care to have it said of them. Thy King, O daughter of Jerusalem, loves to have His lowliness published by thee with exceeding joy. His outward state betokens the humility and gentleness of His character. He appears to be what He really is: He conceals nothing from His chosen. In the height of His grandeur He is not like the proud monarchs of earth. The patient ass He prefers to the noble charger; and He is more at home with the common people than with the great. In His grandest pageant, in His capital city, He was still consistent with His meek and lowly character, for He came “riding upon an ass.” He rode through Jerusalem in state; but what lowliness marked the spectacle! It was an extemporised procession, which owed nothing to Garner-king-at-arms, but everything to the spontaneous love of friends. An ass was brought, and its foal, and His disciples sat Him thereon. Instead of courtiers in their robes, He was surrounded by common peasants and fishermen, and children of the streets of Jerusalem: the humblest of men and the youngest of the race shouted His praises. Boughs of trees and garments of friends strewed the road, instead of choice flowers and costly tapestries; it was the pomp of spontaneous love, not the stereotyped pageantry which power exacts of fear. With half an eye everyone can see that this King is of another sort from common princes, and His dignity of another kind from that which tramples on the poor. According to the narrative, as well as the prophecy, there would seem to have been two beasts in the procession. I conceive that our Lord rode on the foal, for it was essential that He should mount a beast which had never been used before. God is not a sharer with men; that which is consecrated to His peculiar service must not have been aforetime devoted to lower uses, Jesus rides a colt whereon never man sat. But why was the mother there? Did not Jesus say of both ass and foal, “Loose them and bring them unto Me”? This appears to me to be a token of His tenderness; He would not needlessly sever the mother from her foal. I like to see a farmer’s kindness when he allows the foal to follow when the mare is ploughing or labouring; and I admire the same thoughtfulness in our Lord. He careth for cattle, yea, even for an ass and her foal. He would not even cause a poor beast a needless pang by taking away its young; and so in that procession the beast of the field took its part joyfully, in token of a better age in which all creatures shall be delivered from bondage, and shall share the blessings of His unsuffering reign. Our Lord herein taught His disciples to cultivate delicacy, not only towards each other, but towards the whole creation. (C. H. Spurgeon.)
- 116. Palm Sunday lessons Todayis this prophecy fulfilled in your ears. For once the Man of Sorrows was honoured on the earth, for once the despised and rejected of men was welcomed as a King, a Deliverer, a Prophet. But what did that procession on the Mount of Olives really mean? It was a procession of sacrifice. As the Paschal Lamb was brought out solemnly on the first day of the week, so now the true Paschal Lamb was brought out to die. He was welcomed by the Jews as the conqueror of the Romans; they did not understand that He was the conqueror of sin and death. They greeted Him as King of Jerusalem, they did not know that He was King of heaven and earth. How soon the feelings of the people changed, how short-lived were their praises. Let us learn our lesson from the palms. Many people are willing to receive Jesus as a King and a Deliverer, who reject Him as the Man of Sorrows. If He were to tell you to sit down on His right hand, to be proud of your religion, to condemn others, to believe yourselves righteous, then you would cry, “Hosannah.” But if He tells you to learn of Him for He is meek, to judge not, to take the lowest seat, that the servant of the Lord must not strive, that you must forgive your enemies, that blessed are they that mourn,—then you cry, “Away with Him, crucify Him.” Learn from this to avoid a form of religion which is only lip service; it is very easy to talk about sacred things, but pious talk, remember, is not religion. We must show forth our faith not only with our lips but in our lives. Jesus is leading us, as He led the people on Palm Sunday, towards Jerusalem, the vision of peace, and none shall enter there but those who follow Him. (H. J. Wilmot Buxton.) The coming of the King of Zion The prophet speaks not of one event merely, but of the whole of our Lord’s gracious conduct to His people. The children of Zion are called to be joyful in their King; for He is ever coming to them “just and having salvation,” and by virtue of the blood of the ever- lasting covenant bringing the prisoners out of the pit, and leading them all to a city of rest. I. The character under which our King is presented to us. 1. He is just. It is not punitive justice that is here intended, but righteousness. (1) This character is illustrated by His Divinity. He is just, perfectly and unchangeably—perfectly because He is God; unchangeably, because essentially. It is His nature to be just, and therefore He cannot be otherwise. There is a holiness in the creature; but there is a peculiar holiness in God. (2) This character is illustrated by His incarnation. All that moral perfection which is in God shone forth from Him. His nature was spotless; and even His enemies gave witness to the immaculate purity of His life on which keen-eyed envy itself could fix no charge. The human nature of Christ was spotless, because the Divine nature into which it was impersonated was perfectly holy. No heresy can be more pestilent than the assertion that the holiness of Christ consists in acts and habits, and not in nature. That only which was perfectly uncontaminated could be united in one person with that which is ineffably holy. (3) By His death. As a sacrifice for sin. In this we see the most illustrious proof of
- 117. His essential holiness,and His love of justice. (4) By His work in the heart of men. His kingdom is in the heart. Whatever rule He has over the outward conduct originates there. His work is to restore man, and exhibit him again as created anew in Christ Jesus. (5) By His conduct towards His Church. “A sceptre of righteousness is the sceptre of Thy kingdom.” By this sceptre He tries and governs His visible Church. He is Judge in His Church even now, though the judgment which He administers is not without mercy. 2. He has salvation. (1) He has it meritoriously. To save is an act to which the benevolence of His Godhead disposes Him; and “judgment is His strange work.” But guilty man is not merely an object of benevolence. He is a subject of moral government. What reason of joy there is in this consideration! The salvation which we need, and which all need, is in His hands. He has purchased the right to bestow it. The work is virtually accomplished, and nothing remains for us but to apply to Him, and avail ourselves of that which He has done on our behalf. (2) Salvation is the subject, of His official administration. Does He give the Word? It is the promise and the rule of salvation. Does He collect a Church, and denominate it His body? His Spirit fills it, to discover the want of salvation, and reveal the means of obtaining it: to inspire desire, to assist our efforts, to realise within us all that the external Word exhibits to faith and hope. Does He perpetuate the ministry of the Gospel? He is with His servants unto the end of the world, to make them the means of conveying this salvation. Does He appoint His Sabbaths for ordinances? In these the Church is made the deposit and source of salvation to the world. The very sacraments are signs and seals of salvation. II. The spiritual nature of His kingdom. This is strongly indicated by the circumstances connected with His public and royal entry into Jerusalem. This event was intended to call off His disciples and us from the vain notion of a civil monarchy. They thought He was then assuming it; but even then we see Him rejecting it. There is a tendency in man to look even now, as formerly, for something more than a spiritual kingdom; a kingdom of visible power, and glory, and splendour. He entered this to show that He was a King; but He disappointed their expectation in the very circumstances of this event, in order to show that His kingdom was not of this world. He rode upon an ass, to denote that He was a peaceful sovereign. He returned by night to the Mount of Olives, which He certainly would not have done, had He been about to establish a civil reign. Children celebrated His praises, not the men. The true glory of Christ’s kingdom is, that it erects its dominion in the human mind and heart; spreads its light and power over all the faculties, and principles of our nature; ordaining the praise of God out of the mouth; so that everyone who is brought under its influence becomes the instrument of instructing others, and subduing them to the service of the same Saviour. III. The extent of this spiritual dominion of Christ. 1. His dominion is to extend “from sea to sea, and from the river to the ends of the earth.” 2. The state of mankind, it is true, is deeply affecting. It is a state of wretchedness and danger. They are “prisoners,” east into a “pit wherein is no water.” Allusion is to the ancient punishment of criminals, who were sometimes thrown into a pit, and left to die of thirst; and sometimes, after enduring the torments of thirst, were brought
- 118. forth to execution. 3.Then there follows an address to the prisoners. “Turn you to the stronghold, ye prisoners of hope.” Only a few had returned from Babylon. Zechariah addresses those who were left behind. In how much higher sense than the Jews are we prisoners of hope. Let such prisoners think of the blood of the covenant of deliverance which has been shed. (R. Watson.) The coming King “Rejoice, then, O Zion,” city of God, built not of stones, but of souls of men. “Shout, ye daughters of Jerusalem,” once as the stones of the desert, but now a spiritual seed of Abraham. From yon sepulchre thy King cometh, triumphant over death, and sending forth over all the world the message of reconciliation! Redeemed from bondage, we stand within the city of God, the visible Church. But how much has still to be done ere the temple of God be fully built—ere Christ be reflected in His members on earth! How many things have we each to deplore! The distracting effect of worldly business, want of energy, of love, of prayer. Hence little work for Him, and little fruit from that work, and little comfort. Let us dwell on the truth, “Thy King cometh.” 1. In view of the fact commemorated today. His work of redemption was complete and effectual (2Co_5:14). He took life unto the dominion of death. Even while the disciples mourned, He was carrying on a work of grace (1Pe_3:19). He died that He might rise again for our justification. 2. He cometh to each soul, bringing help. In times of darkness or depression, when trials seem heavy, or our work arduous, He reminds us that though we see Him not, we are not beyond His care. 3. He cometh to establish His kingdom, to bring perfected salvation to those who wait for Him. (James F. Montgomery, D. D.) Joy in the King unrealised I have read in one of George MacDonald’s novels of a born-blind lamplighter. He illuminated the city at night; but had no sense of what he was doing. So has it been with the land of Israel. She has presented the portrait to the gallery; she has heard the plaudits of the spectators; and she has refused to join in them. In all history there is nothing so unique. It is the enemies of this land that have crowned her world-king; it is the Gentiles that have come to His light. The lamplighter has been blind to the beauty of the throne she has illumined. Palestine has lit up the scene; she has listened to the crowd shouting their applause; and she has wondered why. She has been like a deaf mute in a concert room. She has struck by accident the notes of a harp, and by accident they have burst into music. The audience has cheered the performance to the echo; but the performer knows not her triumph (G. Matheson.) The Prince of peace This prediction is of the literal kind, and it was literally and most exactly fulfilled in Jesus of Nazareth. The prophet doth not coldly inform Jerusalem that her King should
- 119. come to her,and that when He did come she ought to rejoice. Wrapped into future times, he seems to have been present at the glorious scene. Standing upon Mount Olivet, he hears the hosannahs of the disciples, and beholds the procession approach towards the gates of Jerusalem. Religion, then, hath its joys; a prophet calleth us to exult and shout. The reason assigned why Jerusalem was called upon to rejoice, was the approach of her King. The prophets had promised her a king who should overcome her enemies, and triumph gloriously. When the King came, Jerusalem despised His appearance, and soon nailed a spiritual monarch to a cross. Righteousness, salvation, and humility distinguish the person and reign of Messiah. Righteousness leads the way. This is the name whereby He shall be called—“The Lord our righteousness.” Salvation is the next sign and token whereby to know the King of Zion. He was to execute that part of the regal office which consisteth in rescuing a people from their oppressors. And if tidings of salvation are not tidings of joy, what tidings can be such? What is deliverance from a temporal adversary compared with the salvation of the whole world from the oppression of the spiritual enemy, from sin, and sickness, and sorrow, and pain, and death, and hell? This was the salvation which Jesus undertook to effect; and His miracles declared Him equal to the mighty task. Different to other kings the King Messiah was to be in His appearance and demeanour. He is “lowly.” He appeared, in His first advent, in a state of humiliation. The nature of His undertaking required it, and their own law and prophets are clear upon the subject. The types and prophecies are as positive for His humiliation, as they are for His exaltation: nor could any one person accomplish them all, without being equally remarkable for lowliness and meekness, glory and honour. (Bishop Home.) His dominion shall be from sea even to sea— The final triumph of Christianity I. This triumph is assured by the promises of the Bible. They leave no room for doubt. II. The divine origin and character of Christianity render it certain. Christianity itself is on trial. If it fails to subjugate the world; if it encounters systems of error, false philosophies, hostile forces, effete civilisations, which it is inadequate to transform and vitalise with its Divine life—then it will be demonstrated that it is not of God, and its high claims are false. A partial and temporary success will not suffice. Is must conquer every race and clime and generation and form of evil and opposition in all the world, or be itself defeated and driven from the field. III. The measure of success which it has already achieved is a guarantee of its complete ultimate triumph. Christianity is not without its witnesses and signal triumphs in human history. There is nothing comparable with it. It has shown itself, on actual trial of 1800 years, to be “the wisdom of God and the power of God unto salvation.” It has subdued kingdoms and changed the face of the world. Idolatry, superstition, false philosophy, cannot stand before it. It saves “the chief of sinners.” It elevates the most degraded people. Nothing in the heart of man, or in society, can withstand its power. It is moving steadily and rapidly on to final conquests. “Christianity thus stands committed to the achievement of universal dominion. Its Founder puts it forth into history as the universal religion, foreordained to universal prevalence.” (J. M. Sherwood, D. D.) Universal bloom As it has been positively demonstrated that the Arctic region was once a blooming
- 120. garden and afruitful field, those regions may change climate and again be a blooming garden and a fruitful field. Professor Heer, of Zurich, says the remains of flowers have been found in the Arctic, showing it was like Mexico for climate; and it is found that the Arctic was the mother region from which all the flowers descended. Professor Wallace says the remains of all styles of animal life are found in the Arctic, including those animals that can live only in warm climates. Now, that Arctic region which has been demonstrated by flora, and fauna, and geological argument to have been as full of vegetation and life as our Florida, may be turned back to its original bloom and glory, or it will be shut up as a museum of crystals for curiosity seekers to visit. But Arctic and Antarctic in some shape will belong to the Redeemer’s realm. 10 I will take away the chariots from Ephraim and the warhorses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River[b] to the ends of the earth. BAR ES, "And I will cut off the chariot - The horse is the symbol of worldly power, as the ass is of meekness. “Some,” says the Psalmist, “put their trust in chariots, and some in horses; but we will remember the name of the Lord our God” Psa_20:7. “A horse is but a vain thing to save a man” Psa_33:17. “He delighteth not in the strength of a horse” Psa_147:10). In scarcely any place in Holy Scripture is the horse spoken of in relation to man, except as the instrument of war. It represents human might, which is either to be consecrated to the Lord, or destroyed by Him (see Mic_5:10). As the “stone, cut out without hands” Dan_2:34, broke in pieces and absorbed into itself all the kingdoms of the world, so here He, whose Kingdom should not be of this world, should supersede human might. His kingdom was to begin by doing away, among His followers, all, whereby human kingdoms are established. He first cuts off the chariot and the horse, not from His enemies, but from His own people; His people, not as a civil polity, but as the people of God. For the prophet speaks of them as Ephraim and Judah, but Ephraim had no longer a distinct existence. And He shall speak peace unto the pagan - As the Apostle says, “He came and preached peace to you which were afar off, and to them that were nigh” Eph_2:17. He
- 121. shall speak itto them, as He who hath power to give it to them, peace with God, peace in themselves, the reconciliation of God and man, and the remission of their sins. Osorius: “At His birth the heavenly host announced peace to men; all His doctrine has peace for its end; when His death was at hand, He especially commended peace to His disciples, that peace which the world knoweth not, which is contained in tranquility of mind, burning zeal for charity. Divine grace. This same peace He brought to all who gathered themselves to His empire and guidance, that, emerging from intestine wars and foul darkness, they might behold the light of liberty, and, in all wisdom keep the grace of God.” And His dominion shall be from sea to sea - The bounds of the promised land, in its utmost range, on the west, were the Mediterranean sea; on the east, “the great river,” the Euphrates. The prophet pictures its extension, so as to embrace the whole world, taking away, first the one bound, then the other. “From sea to sea” is from the Mediterranean to the most extreme east, Where the Ocean encircles the continent of Asia; “from the river to the ends of the earth,” is from the Euphrates to the most extreme west, embracing the whole of Europe; and whatever may lie beyond, to the ends of the earth, where earth ceaseth to be . It is this same lowly and afflicted king, whose entry into Jerusalem is on a despised animal, who shall, by His mere will, make war to cease, who shall, by His mere word, give peace to the pagan. CLARKE, "I will cut off the chariot from Ephraim, and the horse from Jerusalem - No wars shall be employed to spread the kingdom of the Messiah; for it shall be founded and established, “not by might nor by power, but by the Spirit of the Lord of hosts,” Zec_4:6. GILL, "And I will cut off the chariot from Ephraim,.... That is, the military one; signifying that wars shall cease, Psa_46:9, and the horse from Jerusalem; the warlike one; see Mic_5:10. Ephraim designs the ten tribes, and Jerusalem stands for the two tribes of Judah and Benjamin; and the sense is, that these shall be one in the days of the Messiah, as Kimchi observes; and that all instruments of war shall be removed from them, and there shall be an entire peace between them; see Isa_11:13, and the battle bow shall be cut off; another instrument of war. The Targum paraphrases it, "I will break the strength of those that make war, the armies of the people;'' all this does not design so much the outward peace that should be in the world at the birth of Christ, as the spiritual peace of his kingdom; and that, as it is not of this world, so neither is it spread, supported, and defended by carnal weapons; and also the peaceableness and safety of his subjects, and the destruction of their enemies: and he shall speak peace unto the heathen; not only the church of Christ, gathered out of the Jews, should enjoy great spiritual peace, prosperity, and safety; but the Gentiles also should share in it, to whom Christ went, and preached peace; not in his
- 122. own person, beingthe minister of the circumcision: but by his apostles, who had the ministration of reconciliation committed to them; and being sent forth by Christ, went everywhere preaching peace by him, who is Lord of all, unto all nations; see Eph_2:17, and his dominion shall be from sea even to sea, and from the river even to the ends of the earth; according to Aben Ezra, from the Red Sea to the sea of the Philistines, and from the river Euphrates to the ends of the earth: or, as Kimchi cites him, from the south sea, called the sea of Edom, to the north sea, which is the sea of the ocean; from the river that goes out from Eden, which is at the beginning of the east, unto the ends of the earth, which is the end of the west: or, as the Targum paraphrases it, "from the sea to the west, and from Euphrates to the ends of the earth.'' The phrases are expressive of the extensiveness of Christ's dominion, through the preaching of the Gospel, both in Judea and in the Gentile world, before the destruction of Jerusalem; and especially in the latter day; see Psa_72:8. This and the preceding clause are allowed to belong to the Messiah, by a modern Jewish writer (i). HE RY, " 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 (Zec_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. JAMISO , "(Isa_2:4; Hos_2:18; Mic_5:10). Ephraim ... Jerusalem — the ten tribes, and Judah and Benjamin; both alike to be restored hereafter. speak peace — command it authoritatively. dominion ... from sea ... river ... ends of ... earth — fulfilling Gen_15:18; Exo_ 23:31; and Psa_72:8. “Sea ... sea,” are the Red Sea and Mediterranean. The “river” is the
- 123. Euphrates. Jerusalem andthe Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth. K&D, " Just as the coming of the King does not contain within itself a sign of earthly power and exaltation, so will His kingdom not be established by worldly power. The war- chariots and horses, in which the kingdoms of the world seek their strength, will be exterminated by Jehovah out of Ephraim and Jerusalem (cf. Mic_5:9). And so also will the war-chariots, for which “the battle-bow” stands synecdochically. Ephraim denotes the former kingdom of the ten tribes, and Jerusalem is mentioned as the capital in the place of the kingdom of Judah. Under the Messiah will the two kingdoms that were formerly divided be united once more, and through the destruction of their military power will their nature be also changed, the covenant nation be divested of its political and worldly character, and made into a spiritual nation or kingdom. The rule of this King will also speak peace to the nations, i.e., will not command peace through His authoritative word (Hitzig, Koehler, etc.), but bring the contests among the nations to an end (Mic_4:3); for dibbēr shâlōm does not mean to command peace, but it either simply denotes such a speaking as has peace for its subject, giving an assurance of peace and friendship, i.e., uttering words of peace (a meaning which is inapplicable here), or signifies to speak peace for the purpose of bringing disputes to an end (Est_10:3). But this is done not by authoritative commands, but by His gaining the nations over through the spiritual power of His word, or establishing His spiritual kingdom in the midst of them. It is only as thus interpreted, that the statement concerning the extension of His kingdom harmonizes with the rest. This statement rests upon Psa_72:8, “from sea to sea,” as in Amo_8:12 and Mic_7:12, viz., from the sea to the other end of the world where sea begins again. “From the river:” i.e., from the Euphrates, which is intended here by nâhâr without the article, as in Mic_7:12 and Isa_7:20, and is mentioned as the remotest eastern boundary of the land of Israel, according to Gen_15:18; Exo_23:31, as being the terminus a quo, to which the ends of the earth are opposed as the terminus ad quem. The leading thought in the promise (Zec_9:8-10) is therefore the following: When the catastrophe shall burst upon the Persian empire, Israel will enjoy the marvellous protection of its God, and the promised King will come for Zion, endowed with righteousness and salvation, but in outward humiliation; and through the extermination of the materials of war out of Israel, as well as by the peaceful settlement of the contests of the nations, He will establish a kingdom of peace, which will extend over all the earth. On the fulfilment of this prophecy, we learn from the gospel history, that when Jesus took His last journey to Jerusalem, He so arranged His entrance into this city, that our prophecy (Zec_9:9), “Say ye to the daughter Zion, Behold, thy King cometh,” etc., was fulfilled (cf. Mat_21:2., Mar_11:2., Luk_19:30., and Joh_12:14.). The exact agreement between the arrangement made by Jesus on this occasion and our prophecy is especially evident from the account given by Matthew, according to which Jesus ordered not only the ass's foal (πራλον ᆆνάριον), upon which He rode into Jerusalem, to be brought, as Mark, Luke, and John relate, but a she-ass and a foal with her (Mat_21:2, Mat_21:7), “that it might be fulfilled which was spoken by the prophet” (Mat_21:4), although He could really only ride upon one animal. The she-ass was to follow, to set forth Zechariah's figurative description with greater completeness. For we see, from the
- 124. corresponding accounts ofthe other three evangelists, that Jesus only mounted the ass's foal. John, even when quoting our prophecy, only mentions the “sitting on an ass's colt” (Joh_12:15), and then adds in Joh_12:16, that the allusion in this act of Jesus to the Old Testament prophecy was only understood by the disciples after Jesus was glorified. By this mode of entering Jerusalem before His death, Jesus intended to exhibit Himself to the people as the King foretold by the prophets, who, coming in lowliness, would establish His kingdom through suffering and dying, so as to neutralize the carnal expectations of the people as to the worldly character of the Messianic kingdom. The fulfilment, however, which Jesus thereby gave to our prophecy is not to be sought for in this external agreement between His act and the words of the prophet. The act of Jesus was in itself simply an embodiment of the thought lying at the basis of the prophecy, - namely, that the kingdom of the Messiah would unfold itself, through lowliness and suffering, to might and glory; that Jesus, as the promised Messiah, would not conquer the world by the force of arms, and so raise His people to political supremacy, but that He would found His kingdom by suffering and dying, - a kingdom which, though not of this world, would nevertheless overcome the world. The figurative character of the prophetic picture, according to which “riding upon an ass” merely serves to individualize יִנ ָ,ע and set forth the lowliness of the true King of Zion under appropriate imagery, has been already pointed out by Calvin (Note: Calvin says: “I have no doubt that the prophet added this clause (viz., 'riding upon an ass,' etc.) as an appendix to the word ,עני as much as to say: The King of whom I speak will not be illustrious for His magnificent and splendid state, as earthly princes generally are.” He then gives this explanation of the riding upon the ass: “He will not prevail by His great exaltation; nor will He be conspicuous for arms, riches, splendour, the number of his soldiers, or even the royal insignia, which attract the eyes of the people.”) and Vitringa; and the latter has also correctly observed, that the prophecy would have been fulfilled in Christ, even if He had not made His entry into Jerusalem in this manner. (Note: Vitringa says, on Isa_53:4 : “In that passage of Zechariah, indeed, according to its spiritual and mystical sense, his meaning would have been evident without this accident of the entry of Christ into Jerusalem; but when God would put all the emphasis of which the words are capable upon the predictions uttered by the prophets, His own providence took care that this accident should also occur, so that no part of the machinery might be wanting here.”) Hengstenberg and Koehler adopt the same view. Nevertheless, this entry of Christ into Jerusalem forms the commencement of the fulfilment of our prophecy, and that not merely inasmuch as Jesus thereby declared Himself to be the promised Messiah and King of Zion, and set forth in a living symbol the true nature of His person and of His kingdom in contrast with the false notions of His friends and foes, but still more in this respect, that the entry into Jerusalem formed the commencement of the establishment of His kingdom, since it brought to maturity the resolution on the part of the Jewish rulers to put Him to death; and His death was necessary to reconcile the sinful world to God, and restore the foundation of peace upon which His kingdom was to be built. With the spread of His kingdom over the earth, treated of in Zec_9:10, the fulfilment continues till the annihilation of all the ungodly powers, after which all war will ceased. But this end can only be reached through severe conflicts and victory. This is the subject of the following section.
- 125. CALVI , "TheProphet here expresses more clearly what he had briefly referred to by the word poor, and by the metaphor which we have explained. Hence he says, that there would be no horses, no chariots, no bows, no warlike instruments in Christ’s kingdom; for tranquillity would prevail in it. The sum of the whole is, that Christ and his people would not be kept safe and secure by human defences, by means of many soldiers and of similar helps being at hand; but that God would restrain, and even compose and allay all warlike commotions, so that there would be no need of such aids. We now understand the Prophet’s design. But we must notice the language here used. God declares here that he would be the giver of peace, so that the Messiah would continue safe in his kingdom; I will cut off, he says; for it might have been objected — “If he is to be poor, what hope can there be of safety?” The answer is, because it will be God’s work to restrain all the assaults of enemies. He means, in short, that the Messiah’s kingdom would be safe, because God from heaven would check all the rage of enemies, so that however disposed they might be to do harm, they would yet find themselves held captive by the hidden bridle of God, so as not to be able to move a finger. But after having said that the Jews and Israelites would be safe, though stripped naked of all defences, he adds, He will speak peace to the nations; that is, though he will not use threats or terrors, nor bring forth great armies, yet the nations will obey him; for there will be no need of employing any force. To speak peace then to the nations means, that they will calmly hear, though not terrified nor threatened. Some with more ingenuity make the meaning to be that Christ, who reconciles the Father to us, will proclaim this favor of reconciliation; but the Prophet, as I think, with more simplicity, says, that Christ would be content with his own word, inasmuch as the Gentiles would become obedient, and quietly submit to his authority. (106) The import of the whole is, that Christ would so rule far and wide, that the farthest would live contentedly under his protection, and not cast off the yoke laid on them. He states in the last place, that his dominion would be from sea to sea, that is, from the Red sea to the Syrian sea, towards Cilicia, and from the river, that is, Euphrates, to the extreme borders of the earth. By the earth we are not to understand the whole world, as some interpreters have unwisely said; for the Prophet no doubt mentioned those places already known to the Jews. For we know that remarkable oracle — “He shall reign from sea to sea.” (Psalms 72:8.) But God speaks of David only, and the words are the same as here; and there was no oracle more commonly known among the Jews. (107) The Prophet, then, who adduces here nothing new, only reminds the Jews of what they had long ago heard, and repeats, as it were, word for word, what was familiar to them all. For we must bear in mind what I said at the beginning — that the Prophet here strengthens the minds of the godly, and on this account, because the Messiah, on whose coming was founded the gratuitous adoption of the people, as well as their hope of salvation, had not yet appeared. We now then understand the real meaning of this passage. He
- 126. then adds — TRAPP,"Zechariah 9:10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth. Ver. 10. And I will cut off the chariot, &c.] This is the same in effect with that of Isaiah 9:7 "Of the increase of Christ’s government and peace there shall be no end"; and Isaiah 2:4 "They shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more." Christ was born in the reign of Augustus Caesar, then when having vanquished Lepidus, Antony, and the rest of his enemies both at home and abroad, he set open the gates of Janus in token of a universal peace, and reigned as lord and monarch of the Roman world Polydor Virgil out of Orosius tells us that the self-same day wherein Christ was born Augustus Caesar made proclamation that no man should thenceforth give him the title of Lord, manifesto praesagio maioris dominatus qui tum in terris ortus est, saith he, not without a manifest presage of a greater lord than himself then born into the world; greater, 1. Both for the peaceableness of his government, as here; no use of weapons or warlike engines. "The weapons of our warfare are not carnal, but spiritual," 2 Corinthians 10:4. Christ shall bring both to Jews and Gentiles the gospel of peace and the peace of the gospel: He shall speak peace unto the heathen] Peace of country and peace of conscience too: and, 2. For the extent of his government it should be as large as the world, a Catholic kingdom. His dominion shall be from sea to sea] From the Red Sea to the Mediterranean Sea, or the Sea of Palestine; for these two seas were the bounds of the land of Canaan, umbers 34:6; umbers 34:12, for the Jews scarcely knew any other sea but these two. And the prophet here alludeth to the times of Solomon’s reign, as appears by Psalms 72:8 "He shall have dominion also from sea to sea, and from the river unto the ends of the earth"; that is, from Euphrates to the utmost bounds of the Holy Land, which by a common custom of speech are put for the utmost quarters of the world. BE SO , "Zechariah 9:10. And I will cut off the chariot from Ephraim — This plainly shows that the character given of the Messiah, that he should ride on an ass, was in opposition to the pride of their warlike kings, to set an example of humility, and to show that his kingdom was not of this world. To the same purpose speaks the Prophet Hosea 1:7; and Micah 5:10-11 : passages which mutually support and cast light on each other, and show undeniably what the prophet had in view when he foretold that the Messiah should ride on an ass. This verse is also intended to signify
- 127. that the kingdomof the Messiah should be a kingdom of peace, by which characteristic it is frequently described in the prophetic writings. ot that wars were immediately to cease on the earth at his coming, but because his doctrine, example, and grace, naturally tend to produce and promote universal peace and harmony; to diffuse among men a spirit of benevolence and humility, of meekness and forbearance; of doing to others, in every case, as we would they should do unto us in the like case. So that, if Christ’s religion were truly and universally received and practised, certain it is there would be a universal peace among men, and we should no longer see or hear of wars and slaughters. And undoubtedly, before the consummation of all things, his religion will diffuse peace over all the earth. Another thing intended in this prediction is, that Christ’s kingdom should not be set up, nor advanced, by external force and violence, by carnal weapons, or an arm of flesh; but by the power of truth and grace. For it follows, He shall speak peace unto the heathen, or, unto the nations, as the Hebrew is, namely, to the Gentile nations that were afar off, as well as to the Jews that were nigh; his gospel being the gospel of peace, proclaiming and ensuring peace to all the truly penitent that believe in him with their heart unto righteousness; even peace with God, peace of conscience, tranquillity of mind, and a disposition, as far as possible, to live peaceably with all men. And his dominion shall be from sea even to sea, and from the river, &c. — As was foretold by David, Psalms 72:8, from whence these words are taken: see the note there. The sense is, his kingdom shall extend itself to all parts of the world, in defiance of the opposition made to it. The preachers of his gospel shall carry it from one country to another; from one island and continent to another; till the remotest parts of the earth are enlightened, and reduced by it to the obedience of the faith, and the practice of love and holiness. CO STABLE, ""The entire age of the church fits between Zechariah 9:9-10, just as it does between Isaiah 9:6-7 and after the comma in Isaiah 61:2." [ ote: Wiersbe, p467.] This verse gives a second reason for rejoicing: the establishment of the King"s kingdom. The Gospel writers believed Jesus was the coming King, but they said He fulfilled only Zechariah 9:9, not Zechariah 9:10, during His past earthly ministry ( Matthew 21:5; John 12:15; cf. Revelation 19:11-16). The Lord would end war in Israel and would establish peace in the world with His sovereign proclamation (cf. Isaiah 2:4; Isaiah 9:5-7; Isaiah 11:1-10; Micah 5:10-15). ote the worldwide extent of Messiah"s kingdom predicted here. "The chariot, the war-horse, and the battle bow represent the whole arsenal used in ancient warfare; so the passage implies the destruction of this whole arsenal." [ ote: Barker, p663.] Yahweh would rule through this King over Israel, and His dominion would be worldwide, from the Euphrates River in the East to the ends of the earth (a merism; cf. Psalm 72:8-11; Isaiah 66:18). In both of these verses, Messiah contrasts with Alexander the Great, the king who initially fulfilled Zechariah 9:1-8.
- 128. "One clue tothe anticipation of a twofold event-a Palm Sunday as well as eschatological procession-lies in the clear difference in tone or emphasis between Zechariah 9:9 and Zechariah 9:10. In Zechariah 9:9 the coming one, designated king to be sure, nevertheless is described as "humble" or "lowly," a most inappropriate way to speak of one whose triumph is complete in every respect. Only in Zechariah 9:10 is that triumph translated into universal dominion. The lowly one of Zechariah 9:9, though victorious in some sense, does not achieve the fruits of that victory until Zechariah 9:10. "Admittedly, exegesis of the passage apart from T considerations would never uncover the distinction just suggested between the verses." [ ote: Merrill, p250.] This ambiguity resulted in some pre-Christian sects of Judaism, including the Qumran community, expecting two Messiahs. [ ote: See Klausner, p394.] PETT, "Zechariah 9:10 “And I will cut off the chariot from Ephraim and the horse from Jerusalem, and the battle bow will be cut off. And he will speak peace to the nations, and his dominion will be from sea to sea and from the River to the ends of the earth.” The remarkable nature of the prophecy continues. This coming king will not operate through chariots, war horses and battle bows. These will not be required and will be disposed of. His weapons will be words of peace for the nations, and His lordship will be worldwide in its effect. His dominion will be from sea to sea, and reaching even to the ends of the earth. ‘Ephraim’. As a large tribe Ephraim was often utilised as a synonym of Israel. ‘The River’ is the river Euphrates. ( ote here that it is Ephraim and Jerusalem who now represent the whole people of God. To Zechariah the terms Israel, Ephraim, Joseph and Judah can all refer to God’s whole people.) ‘From sea to sea, and from the River to the ends of the earth.’ The description is intended to be all-inclusive. So the coming king will come in lowliness and poverty, He will be just and righteous and will bring deliverance to mankind, He will avoid all signs of war, He will come speaking words of peace and He will exercise worldwide control. This is in interesting conflict with what follows, demonstrating that the latter is not the work of the Messianic prince. PULPIT, "I will cut off the chariot. All the apparatus of war will be removed, Messiah's rule being not established by physical force, or maintained by military defences. The Jews seem to have used war chariots from the time of Solomon, who, we are told, had fourteen hundred of them (1 Kings 10:26). Ephraim … Jerusalem. The former term denotes the kingdom of the ten tribes; the latter, that of Judah; the two together comprising the whole Israelite nation. From the use of these terms here it cannot be concluded that the author wrote at a time when the two kingdoms
- 129. existed side byside. In the first place, the description of the whole people is given poetically, and must not be taken to have more significance than is intended; and secondly, in Zechariah 8:13, which is confessedly post-exilian, the "house of Judah," and the "house of Israel" are distinguished. Dr. Cheyne notes, too, that in Ezekiel (Ezekiel 37:15-28), who prophesied during the Captivity, the ten tribes are distinguished by the name of Ephraim, and pertinently asks why such term may not be also used by one who wrote after the Captivity. The battle bow stands for all weapons of war. That Messiah's kingdom should be peaceful and peace-bringing, see the prophecies (Psalms 72:7; Isaiah 2:4; Isaiah 9:4-7; comp. Micah 5:10, Micah 5:11). He shall speak peace unto the heathen. He will extend this peace to all the world, teaching the heathen to receive his spiritual rule, to compose their differences, to lay aside their arms, and live as one united family (comp. Ephesians 2:17). From sea even to sea. Geographically, the phrase means from the Dead Sea on the east to the Mediterranean on the west, as in Exodus 23:31 and Psalms 72:8, from whence our passage is derived. Poetically, an Eastern sea, perhaps, is supposed to bound that side of the earth. From the river even to the ends of the earth. From the Enphrates unto the utmost limits of the world (see Amos 8:12; Micah 7:12). Both expressions obtain an unlimited significance, and show the universal extent of Messiah's kingdom; for in him, according to the promise made to Abraham, all the families of the earth should be blessed. 11 As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit. BAR ES, "As for thee also - The prophet turns from the deliverance of the whole world to the former people, the sorrows which they should have in the way, and the protection which God would bestow upon them for the sake of Him, who, according to the flesh, was to be born of them. “Thou too;” he had spoken of the glories of the Church, such as her king, when He should come, should extend it, embracing earth’s remotest bounds: he turns to her, Israel after the flesh, and assures her of the continued protection of God, even in her lowest estate. The deliverance under the Maccabees was, as those under the judges had been, an image of the salvation of Christ and a preparation for it. They were martyrs for the One God and for the faith in the Resurrection, and, whether by doing or by suffering, preserved the sacred line, until Christ should come. By the blood of thy covenant - Osorius: “Not by the blood of those victims of old,
- 130. but by theblood of thy covenant, wilt thou be united to the empire of Christ, and so obtain salvation. As the Lord Himself says, This is the blood of covenant, which is shed for you.” “The gifts and calling of God are without repentance” Rom_11:29. That symbolic blood, by which, fore-signifying the New Covenant, He made them His own people, “Behold the blood of the covenant, which the Lord hath made with you concerning all these words,” Exo_24:8, endured still, amid all their unfaithfulness and breaches of it. By virtue of it God would send forth her imprisoned ones “out of the” deep, dry “pit,” “the dungeon” wherein they could be kept securely, because life was not threatened (as in Gen_37:24). Out of any depth of hopeless misery, in which they seemed to be shut up, God would deliver them; as David says, “He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock and established my goings” Psa_40:2; and Jeremiah, “They have cut off my life in the dungeon, and cast a stone upon me. I called upon Thy Name, O Lord; out of the low dungeon Thou hast heard my voice” Lam_3:53, Lam_3:55-56. Augustine, de Civ. Dei. xviii. 35. 3): “The dry and barren depth of human misery, where are no streams of righteousness, but the mire of iniquity.” CLARKE, "As for thee also (Jerusalem) by the blood of thy covenant - The covenant made with Abraham, Isaac, Jacob, and the Israelites in general, and ratified by the blood of many victims; until the time should come in which the Messiah should shed his blood, as typified by the ancient sacrifices. I have sent forth thy prisoners - Those who were under the arrest of God’s judgments; the human race, fast bound in sin and misery, and who by the pitifulness of his tender mercy were loosed, he dying in their stead. GILL, "As for thee also,.... These words are not spoken to Christ, for ,את "thee", is of the feminine gender; but the congregation of Israel, as Kimchi observes; or the church of God: nor are they the words of Christ to her; he is the person before spoken of; but of God the Father, who, having given out prophecies concerning the coming of Christ, and the peaceableness and extensiveness of his kingdom, declares to the church the benefits that she and those that belonged to her should receive by the incarnation, sufferings, and death of Christ: by the blood of thy covenant; not of the covenant of works, nor of circumcision, nor of that that was made at Sinai, as the Jewish writers interpret it; all which were a yoke of bondage; but of the covenant of grace, namely, the blood of Jesus, which is a considerable article in that covenant; that by which it is ratified and confirmed, and through which all the blessings of it come, as redemption, peace, pardon, justification, and admission into heaven: and this covenant is called the church's covenant, because it is made with her in Christ, her covenant Head, in whom she was considered; and it was made on her account, and she has an interest in it, and in all things contained therein. God is her covenant God and Father; Christ her surety, Mediator, Redeemer, and Saviour, and the covenant itself unto her; and all things in it, the blessings of grace and promises of good things, are hers: and though the covenant at Sinai is not the covenant here intended, that being a covenant which gendered to bondage, and under which men were held as convicted and condemned malefactors; and so cannot be that, the blood of which is the cause of a release from prison, and of bringing into a state of liberty; yet the
- 131. allusion is untoit, which was a typical covenant; and the blood of the sacrifices then sprinkled on the people is called "the blood of the covenant", Exo_24:8. It was not unusual with the Heathens, at making covenants, to use blood, even human blood: it was a custom with them to draw it from each other, and drink it, at least lick and taste of it, as particularly with the Medes and Lydians (k); and was reckoned by them the most sacred bond of covenants; and such covenants with the Carmeni and Scythians were accounted the chief covenants of friendship, and their mutual blood they used the greatest bond of concord (l); and the surest pledge of keeping faith, and that it would abide (m): but the blood of Christ shed is a far greater proof, as well as cement, of love, concord, and friendship; and a much firmer bond of the covenant of grace; and a surer pledge of the continuance of it, and of its being faithfully performed; and which, having the nature of a will or testament, becomes of force through the death of him the testator; see Dan_9:27, I have sent forth thy prisoners: that is, the church's prisoners; not prisoners to her, or in her; for the church of Christ is no prison; nor are those that have a name and a place in her prisoners; they walk at large, and walk at liberty; are fellow citizens with the saints; are Christ's freemen, and are possessed of many privileges and immunities: but these design such persons as are in a secret relation to her, and yet, being in a state of nature, are prisoners; and so are such as are not members of any visible church; nor as yet converted persons and believers in Christ, who have an open relation to the invisible church; but they are such who secretly belong to the general assembly and church of the firstborn, written in heaven, whose names are in the Lamb's book of life; or are chosen in Christ, and also redeemed by his blood: but, being as yet in a state of unregeneracy, are prisoners to sin; are under the power, dominion, and guilt of it; and, being transgressors of the law, are arraigned by it as guilty persons; are convicted and condemned, and shut up in it, and held under it; and are also the captives of Satan, being led as such by him, at his will; and thus they are prisoners, though there is a secret connection between the church and them: and sooner or later, by virtue of the blood of that covenant, which she and they have an interest in, they are brought out of the pit wherein is no water; which is expressive of the state and condition men are in by sin, and while in unregeneracy; they are in mire and clay, in a most filthy and famishing condition, in a very wretched and uncomfortable one; as in a dark and lonesome dungeon, and where no refreshment can be had; where there are no true peace, joy, and comfort. The allusion is to the custom of the eastern countries, and still continues, who, in the nighttime, put their slaves into a well or pit, and there shut them up till the morning, when they are let out for business: now, from this state of captivity and bondage to sin, Satan, and the law, and from all the miseries of such a state, are the Lord's people, and who belong to Zion, the general assembly and church of the first born, delivered by virtue of the blood of Christ, shed for the redemption of them; in consequence of which it is said to these prisoners of sin, Satan, and the law, go forth; these are made sensible of their wretched condition, and are called and drawn out of it, and delivered from it, and brought into a state of liberty. Ben Melech interprets this pit of the captivity of the Jews. HE RY, "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 (Zec_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
- 132. the covenant madewith 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. JAMISO , "As for thee also — that is, the daughter of Zion,” or “Jerusalem” (Zec_ 9:9): the theocracy. The “thee also,” in contradistinction to Messiah spoken of in Zec_ 9:10, implies that besides cutting off the battle-bow and extending MESSIAH’S “dominion to the ends of the earth,” God would also deliver for her her exiled people from their foreign captivity. by the blood of thy covenant — that is, according to the covenant vouchsafed to thee on Sinai, and ratified by the blood of sacrifices (Exo_24:8; Heb_9:18-20). pit wherein ... no water — Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined (Gen_37:24; Jer_38:6). An image of the misery of the Jewish exiles in Egypt, Greece, etc., under the successors of Alexander, especially under Antiochus Epiphanes, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter (Isa_51:14; Isa_60:1). K&D 11-12, "Israel's Redemption from Captivity, and Victory over the Heathen. - Zec_ 9:11. “Thou also, for the sake of thy covenant blood, I release thy captives out of the pit wherein there is no water. Zec_9:12. Return to the fortress, ye prisoners of hope. Even to-day I proclaim: Double will I repay to thee.” This is addressed to the daughter Zion, i.e., to all Israel, consisting of Ephraim and Judah. We not only learn this from the context, since both of them are spoken of before (Zec_9:10) and afterwards (Zec_9:13); but it is also obvious from the expression be dam be rıthēkh, since the covenant blood belonged to all Israel of the twelve tribes (Exo_24:8). ְ ፍם־ַ stands at the head absolutely, on account of the emphasis lying upon the ְ ፍ. But as the following clause, instead of being directly attached to ְ ፍ, is so constructed that the pronoun ְ ፍ is continued with suffixes, the question arises, to what the םַ is to be taken as referring, or which is the
- 133. antithesis indicated byםַ. The answer may easily be obtained if we only make it clear to ourselves which of the two words, with the second pers. suffix, forms the object of the assertion made in the entire clause. This is not ְך ֵית ִר ְ ם־ ַד ְ , but ְךִי ַיר ִס ֲ:א thou also (= thee) - namely, thy prisoners - I release. But the emphasis intended by the position in which ְ ፍם־ַ is placed does not rest upon the prisoners of Israel in contrast with any other prisoners, but in contrast with the Israel in Jerusalem, the daughter Zion, to which the King is coming. Now, although םַ actually belongs to ְךִי ַיר ִס ֲ,א it refers primarily to the ְ ፍ to which it is attached, and this only receives its more precise definition afterwards in ְךִי ַיר ִס ֲ.א And the allusion intended by םַ is simply somewhat obscured by the fact, that before the statement to which it gives emphasis ְך ֵית ִר ְ ם־ ַד ְ is inserted, in order from the very first to give a firm pledge of the promise to the people, by declaring the motive which induced God to make this fresh manifestation of grace to Israel. This motive also acted as a further reason for placing the pronoun ְ ፍ at the head absolutely, and shows that ְ ፍ is to be taken as an address, as for example in Gen_49:8. ְך ֵית ִר ְ ם־ ַד ְ : literally, being in thy covenant blood, because sprinkled therewith, the process by which Israel was expiated and received into covenant with God (Exo_24:8). “The covenant blood, which still separates the church and the world from one another, was therefore a certain pledge to the covenant nation of deliverance out of all trouble, so long, that is to say, as it did not render the promise nugatory by wickedly violating the conditions imposed by God” (Hengstenberg). The new matter introduced by ְ ፍם־ַ in Zec_9:11 is therefore the following: The pardon of Israel will not merely consist in the fact that Jehovah will send the promised King to the daughter Zion; but He will also redeem such members of His nation as shall be still in captivity out of their affliction. The perfect shillachtı is prophetic. Delivering them out of a pit without water is a figure denoting their liberation out of the bondage of exile. This is represented with an evident allusion to the history of Joseph in Gen_37:22, as lying in a pit wherein there is no water, such as were used as prisons (cf. Jer_38:6). Out of such a pit the captive could not escape, and would inevitably perish if he were not drawn out. The opposite of the pit is רוֹן ָ ִ , a place cut off, i.e., fortified, not the steep height, although fortified towns were generally built upon heights. The prisoners are to return where they will be secured against their enemies; compare Psa_40:3, where the rock is opposed to the miry pit, as being a place upon which it is possible to stand firmly. “Prisoners of hope” is an epithet applied to the Israelites, because they possess in their covenant blood a hope of redemption. וֹם ַם־הַ, also to-day, i.e., even to-day or still to-day, “notwithstanding all threatening circumstances” (Ewald, Hengstenberg). I repay thee double, i.e., according to Isa_61:7, a double measure of glory in the place of the sufferings. CALVI , "Here he applies his former doctrine to its right use, so that the faithful might emerge from their sorrow, and come to that joy which he had before encouraged them to entertain. He then addresses Jerusalem, as though he had said, “There is no reason for thee to torment thyself with perplexed and anxious thoughts, for I will accomplish what I have promised — that I would become a deliverer to my people.” For this doubt might have occurred to them — “Why does
- 134. he exhort usto rejoice, while the Church of God is still in part captive, and while those who have returned to their country are miserably and cruelly harassed by their enemies?” To this objection Zechariah answers in the person of God — that God would be able to deliver them, though they were sunk in the deepest gulf. We hence see how this verse harmonises with the other verses: he had before spoken of the happy state of the Church under Christ as its king; but as the condition of the people then was very hard and miserable, he adds, that deliverance was to be expected from God. But we must observe, that a pronoun feminine is here used, when he says, even thou, or, thou also. Both the Latins and Greeks have been deceived by the ambiguity of the language used, (108) and have thought that the words are addressed to Christ, as though he was to draw his captives from a deep pit; but God here addresses his Church, as though he had said, “Hear thou.” And the particle ,גם gam, is emphatical, meaning this — “I see that I do not prevail much with you, for ye are in a manner overwhelmed by your calamities, and no hope refreshes you, as you think yourselves visited, as it were, with a thousand deaths; but still, though a mass of evils disheartens you, or at least so far oppresses you as to render inefficacious what I say — though, in short, ye be of all men the most miserable, I will yet redeem your captives.” But God addresses the whole Church, as in many other places under the character of a wife. He says, By the blood of thy covenant. This seems not to belong properly to the Church, for there is no other author of the covenant but God himself; but the relation, we know, between God and his people, as to the covenant, is mutual. It is God’s covenant, because it flows from him; it is the covenant of the Church, because it is made for its sake, and laid up as it were in its bosom. And the truth penetrated more fully into the hearts of the godly, when they heard that it was not only a divine covenant, but that it was also the covenant of the people themselves: Then by the blood of thy covenant, etc. Some refer this, but very unwisely, to circumcision, for the Prophet no doubt had regard to the sacrifices. It was then the same as though he had said — “Why do ye offer victims daily in the temple? If ye think that you thus worship God, it is a very gross and insane superstition. Call then to mind the end designed, or the model given you from above; for God has already promised that he will be propitious to you, by expiating your sins by the only true sacrifice: And for this end offer your sacrifices, and that blood will bring expiation with it. ow since God has not in vain appointed your sacrifices, and ye observe them not in vain, no doubt the benefit will come at length to light, for I have sent forth thy captives. For God does not reconcile himself to men, that he may destroy or reduce them to nothing, or that he may suffer them to pine away and die; for why does God pardon men, but that he may deliver them from destruction?” (109) We now perceive why the Prophet thus speaks of the blood of the covenant in connection with the salvation of the whole people. “Ye daily offer victims,” he says, “and the blood is poured on the altar: God has not appointed this in vain.” ow since God receives you into favor, that ye may be safe, he will therefore deliver the captives of his Church; I will send forth, he says, or, have sent forth thy captives: for
- 135. he expresses herein the past tense what he would do in future. I will send forth thy captives from the pit in which there is no water. He means a deep gulf, where thirst itself would destroy miserable men without being drawn forth by a power from above. In short, he means, first, that the Jews were sunk in the deep; and secondly, that thirst would consume them, so that death was nigh at hand, except they were miraculously delivered by God: but he reminds them, that no impediment would prevent God from raising them to light from the deepest darkness. We then see that this was added, that the Jews might learn to struggle against all things that might strengthen unbelief, and feel assured that they would be preserved safe, for it is God’s peculiar work to raise the dead. This is the meaning. He now adds — As to thee also, on account of the blood of thy covenant Have I sent forth thy prisoners From a pit without water in it. It was thought by Drusius and ewcome that the deliverance of the people from Babylon is here referred to, which is the most probable opinion, as the next verse seems to have been addressed to them. But Marckius and Henderson agree with Calvin, that the past tense is used for the future. — Ed. TRAPP, "Zechariah 9:11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein [is] no water. Ver. 11. As for thee also] O daughter of Sion, O my Church; not, O Christ, the King of the Church, as the Greek and Latin Fathers, and after them the Popish commentators, will needs have it, the better to establish their chimera (a) of Limbus Patrum, Christ here, by an aposiopesis (an ordinary figure), or keeping back something unspoken through earnestness of affection, bespeaks his people in this sort; Etiam tu, As for thee also, I will surely impart unto thee the benefits of that of my kingdom, as I have already begun to do in delivering you out of that waterless pit, that dirty dungeon of the Babylonish thraldom. By the blood of thy covenant] By the blood of Christ figured, by the blood that was sprinkled upon the people, Exodus 24:8, Psalms 74:20, Hebrews 13:20; and by virtue of the government confirmed thereby. I have sent forth thy prisoners] I have enlarged thy captives. Out of the pit wherein is no water] But mud only, as in Joseph’s pit and Jeremiah’s dungeon, Genesis 37:24, Jeremiah 38:6. The saints have temporal deliverances also by virtue of the covenant; and if any of Christ’s subjects fall into desperate
- 136. distresses and deadlydanger, yet they are prisoners of hope, and may look for deliverance by the blood of the covenant. COKE, "Zechariah 9:11. It is more than probable, that the remaining part of this prophesy, to the end of the next chapter, relates to matters of which the time is not yet come. It is but reasonable to presume, that as the prediction follows that of the Messiah's coming, the accomplishment was meant to take place in the same order of succession. But since the time of our Saviour's appearance on earth nothing has happened to the Jewish nation in any degree answerable to what is here predicted; no return from captivity, no victories, no successes, but an uninterrupted series of misfortunes and calamities. This has been thought to favour the notion of Jeremiah's being the author of these chapters, and of his foretelling the return of the Jews from Babylon, and their successes under the Maccabees, when they had to contend with the Macedonian kings of Syria, the successors of Alexander the Great, emphatically called king of Javan, or Greece, Daniel 8:21. But let it be noted, that the promise of restoration is here made not to Judah only, but also to Ephraim, that is, the ten tribes, who are still, we know, in their dispersions, and have never yet, in a national capacity at least, experienced any favourable change in their affairs since their first abduction. There is however good ground to expect from the writings of other prophets, as well as that before us, that the time will come, when "all Israel shall be saved," as well as Judah, and hereafter be brought back to dwell in their own land in the full enjoyment of the like national prosperity. By the blood of thy covenant— When thou wast in the blood of thy covenant: that is, when thou wast yet wet with the blood that was sprinkled on thee in confirmation of the covenant which God made with thee. See Exodus 24:8. Hebrews 9:19-20.— The same form of speech occurs, Ezekiel 16:6. ֶךבדמי bedamaiik, "When thou wast yet in thy blood;" that is, stained with the blood of thy filthiness, like an infant not yet washed. The pit wherein is no water— Anciently in great houses, and particularly in the east, deep dry pits, called dungeons, were appropriated for the confinement of prisoners. Into one of these Jeremiah was cast. Jeremiah 38:6. Here, I presume, the land of Egypt is metaphorically intended, in which the children of Israel were heretofore detained as in a prison, until God delivered them out of it, and at the same time entered into covenant with them. To this deliverance he compares that which was destined for them in future. COFFMA , ""As for thee also, because of the blood of thy covenant I have set free thy prisoners from the pit wherein is no water." "The blood of thy covenant ..." This is one of the most beautiful passages in the Old Testament. Whatever the "blood of thy covenant" under the law of Moses was, Jesus Christ our Lord told the faithful and righteous remnant of Israel in the city of Jerusalem (his holy apostles), "This is my blood of the covenant, which is poured out for many unto the remission of sins" (Matthew 26:28). This sheds ample light on
- 137. this verse. Itis a prophecy of the forgiveness of sins under the ew Covenant. "I have set free thy prisoners ..." The freeing of prisoners was an oft-repeated Old Testament promise with reference to the times of the Messiah. In the first sermon Jesus ever preached (Luke 4:18), he mentioned freeing the captives. "From the pit wherein is no water ..." This is a metaphor of sin; and it is from that "pit" that Jesus came to deliver mankind. For ages, men have discerned this true meaning of the passage. Adam Clarke called the captives here, "those who were under the arrest of God's judgments, the human race fast bound in sin and misery."[30] This is undoubtedly accurate. The aptness of this reference to sin is seen in the fact that, "Delivery from a pit in which there was no drinking water was life from death."[31] BE SO , "Zechariah 9:11. As for thee also — O Jerusalem, or church of God; for the prophet, speaking in the name of God, must be supposed to direct his discourse to her, the pronoun and the affixes, in the Hebrew, being in the feminine gender; by the blood of thy covenant — By the blood of the Messiah, in which thy covenant is confirmed: for though it is God’s covenant as made by him, and Christ’s as made in and through him, it is Zion’s covenant as made for her. I have sent forth thy prisoners out of the pit, &c. — By the prison here, Blayney thinks the land of Egypt is metaphorically intended, in which Israel were heretofore detained as in a prison, until God delivered them out of it, and at the same time entered into covenant with them. But it seems more probable the deliverance from Babylon, so lately experienced, is referred to. So most interpreters understand the passage. Bishop Hall paraphrases it thus: “As for thee, O Zion, whose covenant with me is made, and confirmed by the precious blood of the Messiah. I do herein give thee a type of thy future deliverance from all thy spiritual miseries, in that I have brought forth thy captives out of the miserable captivity at Babylon.” Deep, dry pits, says Capellus, were frequently prisons in the East. Or by the pit here may be meant the lowest part of the prison, called the dungeon, (see Isaiah 51:14,) as the Hebrew word בור is translated; Jeremiah 37:16; Jeremiah 38:6; Lamentations 3:53-55, where see the notes. Into one of these prisons Jeremiah was cast. But something further, and more interesting to the human race than the deliverance of God’s ancient people either from Egypt or Babylon, is evidently here intended to be signified, even the deliverance of mankind in general from the bondage of sin and guilt, and of depravity, weakness, and wretchedness, that miserable prison in which all are naturally detained, into the glorious liberty of the children of God, by virtue of the covenant sealed with the blood of Christ the Mediator: see Isaiah 61:1-3; Hebrews 13:20. Observe well, reader, a state of sin and guilt 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 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 has been pleased to deal with these prisoners upon new terms, to enter into another covenant with them; the blood of Christ is the blood of that covenant, having purchased it and all its benefits for us; and by that blood effectual provision is made for the sending forth of these prisoners upon easy and honourable terms: and a proclamation of liberty to the
- 138. captives is issuedfrom the court of heaven, followed by the opening of the prison to them that were bound, (like Cyrus’s proclamation to the Jews in Babylon,) which all those, whose spirits God stirreth up, ought to come and take the benefit of. CO STABLE, "Verse 11 As for the Israelites (Zion), the Lord promised to set free those of them whom their enemies would hold prisoner. He pictured this as taking them out of a dry cistern where they were captives, like Joseph and Jeremiah ( Genesis 37:24; Jeremiah 38:6- 9). "God"s people had been in the "pit" of Babylonian exile, but they would find themselves in a worse predicament in the end of the age. From that pit God would again retrieve them according to His faithfulness to His covenant promises." [ ote: Merrill, p258.] Blood sacrifices ratified the Abrahamic Covenant ( Genesis 15:9-11) and the Mosaic Covenant ( Exodus 24:3-8; Exodus 29:38-46; cf. Mark 14:24). Verses 11-17 The deliverance and blessing of Zion"s people9:11-17 Before Messiah can reign in peace, He must destroy all enemies and deliver and restore His people (cf. Psalm 110). PETT, "This Future Deliverance and Prosperity is Promised Even to the Returning Exiles (Zechariah 9:11 to Zechariah 10:1). This promise of hope is already available in part. The exiles can come out of their ‘prisons’ because of the blood of the covenant. The promises of God at Sinai still hold for those who obey Him. And they will become effective against all men. Zechariah 9:11 ‘As for you also, because of the blood of your covenant, I have sent forth your prisoners out of the pit in which there is no water. Turn you to the stronghold, you prisoners of hope. Even today do I declare that I will render double to you. For I have bent Judah for me, I have filled the bow with Ephraim, and I will stir up your sons, Oh Zion, against your sons, Oh Javan, and will make you as the sword of a mighty man.’ The offer of hope is now made more personal to the present circumstances. Its basis lies in ‘the blood of the covenant’. This of course refers to the blood of the sacrificial system which was at the heart of God’s covenant with His people, and had sealed the covenant in Exodus 24. ow it was available again in the new Temple. It is because He accepts their offering for sin and again acknowledges His covenant with them that He can show mercy on them. But at its heart is the blood of the new covenant which the coming king will seal in His own blood. In that is the true hope for the prisoners of hope who will be saved by ‘the blood of the covenant’ (Matthew
- 139. 26:28). So God’s peopleare depicted as having been like prisoners in a waterless pit. They were far from home, living in darkness and thirsty in soul. But He has delivered them and brought them back so that they now have hope. This is a fitting description too of salvation coming to the heart of a man. ‘Turn you to the stronghold.’ The word for stronghold is a rare one, but comes from the root btsr. It would seem to mean an inaccessible and fortified place, a bastion against all enemies. Here God is depicted as their mighty stronghold to which they should turn, their deliverer and protector, the One Who has set them free from their prison. Babylon is the waterless prison. God is their stronghold. (Compare Proverbs 18:10; Psalms 18:2; Psalms 61:3; Psalms 91:2; Psalms 144:2). ‘I will render double to you.’ God’s mercy is such that He will give them double what they had before. When He provides He always provides munificently. ‘I have bent Judah for me, I have filled the bow with Ephraim.’ Judah is like a bow bent to receive the arrow. The arrow is Ephraim (Israel) filling the bow. God will give them future victory. The triumph of His people is sure. Indeed He will make them as the sword of a champion, totally invincible. Even ‘Javan’ is to experience the effects of God’s intervention, as they are conquered by God’s people. But in the light of Zechariah 9:10 this is not to be seen as by war. The battle bow has been cut off. God’s people have themselves become God’s bow and arrow. ‘And I will stir up your sons, Oh Zion, against your sons, Oh Javan, and will make you as the sword of a mighty man.’ Zion have become God’s sword and they will overcome the sons off Javan, the peoples across the sea. But in the context of the passage not by warfare. Like the coming King their conquest will be in peace. ‘Oh Javan’. Javan was one of the ‘sons’ of Japheth who ‘fathered’ Elishah (Alasia), Tarshish (Spain?), Kittim (Cyprus) and Dodanim (Rhodes) (Genesis 10:4). It therefore refers to powers to the West across the sea. It eventually became synonymous with Grecian influence as referring to the Ionians. In the light of what has gone before in terms of the Philistines (Zechariah 9:7) we may see this as indicating that even these peoples across the sea will be brought into subjection to YHWH. For it will be noted from Zechariah 9:10 that war bows are no more. This mention of Javan has been seen as referring strictly to Greece and the later Grecian empire and therefore to indicate a late date for the prophecy, but this need not be so. For there were in fact large contingents of Greek mercenaries in the Persian army, and the returned exiles would have come in close contact with them. And they would have been very familiar with Greek traders. otice with regard to this that the prophecy is not directed at Javan itself but at ‘the sons of Javan’. So
- 140. Zechariah could wellhave foreseen these sons of Javan being brought under the influence of God’s people. As with much prophecy Zechariah spoke in terms that he knew. Indeed it should be noted that Tyre is destroyed while the Philistines are humbled and become part of the people of God. In the same way Zechariah offers nothing to the Persians. His offer it to the peoples across the sea whose soldiers are but servants of the Persians. We may, of course see that God Himself saw the wider picture and that Israel would indeed see the rise of a Greek Empire and clash with it, but if this is latent in the prophecy, it is not patent. What is patent is the triumph of God and His people. There were also at this time certainly spasmodic raids by the peoples of the sea against the Palestine coastline, and this may well have directly affected the returned exiles and suggested the need for a future relationship with these people. Such a recent raid may well have been known to Zechariah and it could have been the cause of his concern over Javan. Alternatively it may be that Zechariah did not want to refer directly to the downfall of Persia, and yet, foreseeing who would be the people who would bring about that downfall, refers to them as the people of the future, indicating thereby that they will eventually have replaced the Persians. So the reference to Javan may simply be to the only peoples that Zechariah could foresee as a threat to Persia, whom he saw as under the judgment of God. As a result they would be then represent the future ‘opposition’. Better then that they be brought into submission to YHWH. ote on Javan. These peoples across the sea were not a totally unknown quantity. They were well known through trading activities and stories of their prowess would no doubt have filtered through. Thus given that they were also known for frequent sporadic raids on the Palestinian coastline, and that a considerable part of the Persian army was made up of Greek mercenaries, Zechariah had good reason to see these mysterious people as possible future enemies, and, having reflected unfavourably on the part they were playing in preventing Judah’s freedom, to foresee their necessary defeat by God’s people before the final triumph was possible. In that case Zechariah would be justified in seeing Javan as in some way a future threat to Judah, and may well possibly have foreseen through it the necessary downfall of the Persian empire. Thus it was necessary that the sons of Zion should be sure that they would be victorious against the sons of Javan. This is not the only mention of ‘Javan’. It is also mentioned in Isaiah 66:19 as a part of the far off peoples who would be involved in God’s judgments, and in Joel 3:6 it is to ‘the Ionians’ that the people of God have been sold by Tyre and Sidon, and Philistia. They are therefore certainly seen there as involved with God’s people and
- 141. meriting God’s judgment.So it is clear that the ‘sons of Javan’ were regularly seen as genuine enemies of God’s people even in the time of Joel. Zechariah may well have had this in mind when he speaks of Javan. That the name ‘Javan’ became at some stage almost synonymous with the Grecian empire is demonstrated in the book of Daniel (Daniel 8:21; Daniel 10:20; Daniel 11:3), and indeed Greece would arise from among the far off nations across the sea as destroyer of the Persian Empire, although as Macedon, the kingdom of Alexander the Great, did not originally see itself as being Greek we must be careful not to be too dogmatic about restricting the use of the term. As such Javan would begin to trouble Judah and Israel. But the important thing here is that the Jews are assured that they need not fear ‘the sons of Javan’, the mysterious peoples across the sea, but would achieve great victories against them. God caters for the future as well as the present. All His enemies will fail. The Jews did, of course, become a part of that Greek Empire, and suffered defeat at their hands. But historically they did also finally gain ‘great’ victories against the Seleucid part of the Greek Empire and gain a certain amount of relative freedom including freedom of worship. And we may say that Zechariah does not actually promise more than this, and that what is at the back of it all is that Judah and Israel need not finally fear the Greeks. It is, of course, always possible that the words were added later as an application of the promise under divine influence, but there is no evidence for this other than their existence here in this form and it is not really necessary. We must, however, recognise that Zechariah is describing Israel’s influence over Javan as over the Philistines earlier. He is not necessarily speaking of warfare. End of ote. WHEDO , "Verses 11-17 Deliverance and exaltation of the exiled Jews, 11-17. The advent of the Messianic king will be followed by a restoration of the Jews still in exile, and their exaltation to highest glory. In Zechariah 9:11-12 deliverance is promised to the captives. As for thee — The daughter of Zion (Zechariah 9:9). Also — Is to be taken not with thee, but with the verb: “As for thee, I have also sent forth.” In addition to the blessings promised in Zechariah 9:9-10 Jehovah will set free the captives (G.-K., 153).
- 142. By the bloodof thy covenant — R.V., “because of the blood of thy covenant.” Made at the time of the exodus (compare Exodus 24:8), and kept alive throughout the entire history by means of sacrifices and offerings. To this covenant, and even to the earlier covenant with Abraham, Jehovah will remain true, and because of it he will bring back the scattered exiles. I have sent forth — Better, R.V., “I have set free.” The tense is the perfect of prophetic certainty, equivalent to “I shall surely set free.” Thy prisoners — Prisoners of war and exiles in foreign lands (Joel 3:1 ff.; Obadiah 1:20). Out of the pit — The place of imprisonment (Exodus 12:29; Jeremiah 37:16). Wherein is no water — This adds to the horrors. Death stares the prisoners in the face. The whole is a picture of the horrors of an enforced exile. In Zechariah 9:12 the prophet turns directly to the prisoners, exhorting them to return, for the time of their deliverance is at hand. Turn — Better, margin R.V., “Return.” Stronghold — Where they may find safety from the enemy; here, the promised land, where they will be under the protection of Jehovah (Zechariah 9:8). Prisoners of hope — Since they are members of the covenant nation (Zechariah 9:11), their depressed condition cannot continue forever; though in exile, they may live in hope of a restoration. Israel is pre-eminently a nation of hope. The promise of deliverance is followed by another. I will render double — There will be a twofold recompense for all loss and affliction (compare Isaiah 61:7; Isaiah 40:2). Unto thee — If the text is correct Zion is addressed as in Zechariah 9:11; however, the change is surprising; one would expect “unto you.” Even today — In the face of all the difficulties which seem to make fulfillment impossible. PULPIT, "As for thee also. The prophet addresses the daughter of Zion, the covenant people (comp. Zechariah 9:10, Zechariah 9:13). "Also" is inserted to intimate that this deliverance is given in addition to the blessings promised in the two preceding verses. All who are living far from their native Zion are invited to come to her and partake of her good things. By (because of) the blood of thy covenant. The covenant is that made at Sinai, sealed and ratified by blood (Exodus 24:4-8), which still held good, and was the pledge to the nation of deliverance and help. This was a token of that everlasting covenant sealed with the blood of Christ,
- 143. by which God'speople are delivered from the bondage of sin (comp. Matthew 26:28; Hebrews 9:15; Hebrews 10:14-23; Hebrews 13:20). I have sent forth; I send forth— the prophetic perfect. The Greek and Latin Versions render, "thou sentest forth," not so correctly. Thy prisoners. Those members of the nation who were still oppressed or captives in foreign lands, as Babylon and Egypt (comp. Obadiah 1:20; Joel 3:6, etc.; Amos 1:6, Amos 1:9, etc.). The pit wherein is no water. "Pit," or cistern, is a common name for a prison (Genesis 40:15; Exodus 12:29; Jeremiah 37:16). The absence of water may be notified either to imply that the tortures of thirst were added to the horror of the situation, or to intimate that the prisoners were not hopelessly drowned therein. We Christians see in this paragraph a figure of the redemption of a lost world by the blood of Christ. 12 Return to your fortress, you prisoners of hope; even now I announce that I will restore twice as much to you. BAR ES, "Turn ye to the stronghold - that is, Almighty God; as the Psalmists so often say, “The Lord is the defense of my life” (Psa_27:1, add Psa_31:5; Psa_37:39; Psa_ 43:2; Psa_52:9); and Joel, “The Lord shall be a stronghold of the children, of Israel” ; and Nahum, “The Lord is a stronghold in the day of trouble” Nah_1:7; And, David said, “Thou hast been a shelter for me, a strong tower against the enemy” Psa_61:3; “the Name of the Lord is a strong tower, the righteous runneth into it and is safe” Pro_18:10; and again, “Be Thou to me a rock of strength, a house of defense to save me - Bring me forth out of the net that they have laid privily for me; for Thou art my stronghold” . The “stronghold,” “cut off” from all approach from an enemy, stands in contrast with the deep dungeon of calamity. The “return” must be a willing return, one in their own power; “return to the stronghold,” which is Almighty God, must be by conversion of heart and will. Even a Jewish commentator Kimchi paraphrases, “Turn ye to God; for He is a stronghold and tower of strength.” Ye prisoners of - (the) hope Not, accordingly, any hope, or generally, “hope,” but the special hope of Israel, “the hope” which sustained them in all those years of patient expectations, as Paul speaks of “the hope of Israel,” for which he says, “I am bound with this chain” Act_28:20. “I stand to be judged for the hope of the promise made by God unto our fathers, unto which promise our twelve tribes, serving God instantly day and night, hope to come; for which hope’s sake, King Agrippa, I am accused of the Jews”
- 144. Act_26:6-7. And inhis Epistles, “the hope laid up for you in heaven” Col_1:5; “the hope of the Gospel” Col_1:23; and, “looking for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ” Tit_2:13. He writes also of “keeping the rejoicing of the hope firm unto the end” Heb_3:6; of “the full assurance of the hope unto the end” Heb_6:11; of “fleeing to lay hold on the hope set before us; which hope we have as an anchor of the soul, both sure and steadfast” Heb_6:18-19. He does not speak of hope as a grace or theological virtue, but, objectively, as the thing hoped for. So Zechariah calls to them as bound, held fast by “the hope,” bound, as it were, to it and by it, so as not to let it go, amid the persecution of the world, or weariness of expectation; as Paul also says, “before faith came, we were guarded, kept in ward, under the law, shut up unto the faith which was about to be revealed” Gal_3:23. Even to-day - Amid all contrary appearances, “do I declare, that I will render double unto thee;” as He had said by Isaiah, “For your shame ye shall have double” Isa_61:7. CLARKE, "Turn you to the strong hold - Ye who feel your sins, and are shut up under a sense of your guilt, look up to him who was delivered for your offenses, and rose again for your justification. Ye have hope, let that hope lead you to faith, and that faith to the blood of the covenant; and, through that blood, to God, the Father of all. I will render double unto thee - Give thee an abundance of peace and salvation. GILL, "Turn ye to the strong hold, ye prisoners of hope,.... "That hope for redemption", as the Targum paraphrases it; not for redemption from the Babylonish captivity, at the end of seventy years, which was now over; but for redemption and salvation by Christ; for not the people of the Jews, who stayed in Babylon, can be meant; for, as they were at liberty to go from thence by the edict of Cyrus, they can not be said to be prisoners, much less prisoners hoping for deliverance, when they had, or might have it; but rather the Jews, who were come out of Babylon, as out of a pit, wherein was no water; out of an uncomfortable state and condition, and yet in their own land were encompassed with many straits and difficulties, through the opposition they met with from many, who discouraged and hindered them in their work; but were hoping they should surmount all their difficulties, and get out of their troubles: though it seems better to understand it of such, who, about the time of the Messiah's coming, were looking for the consolation and redemption of Israel, and hoping and waiting for it; as good old Simeon, and others, who were prisoners under the former dispensation; but expecting deliverance and salvation by the Messiah. It may be applied to all sensible sinners, in every age and period of time; all men are concluded in sin, shut up under the law, and led captive by Satan; but some are not sensible of their imprisoned state, nor desirous of being out of it, nor have any hope concerning it; others groan under their bondage, long for deliverance, and are hoping for it: they hope that Christ will receive them, and save them; that he will pardon their sins; that the Spirit of God has begun a good work in them, and will perform it; and that they shall enjoy eternal glory and happiness; for all which there is good ground to hope: as that Christ will receive sinners sensible of their lost perishing condition into his arms of mercy; since he is the good Samaritan, the merciful High Priest, the compassionate Saviour; who, in his love and pity, has redeemed the sons of men; and seeing he died for sinners, even the chief of them; and therefore it need not be doubted that he will receive them; and, besides, he has made kind invitations to them to come to him, and has promised he will in no wise reject them; and has actually received sinners, and most kindly and tenderly embraced
- 145. them: as alsothat they shall be saved by him; since complete salvation is wrought out by him, and that for such as are lost, and even the most abandoned of sinners; and which is freely to be had, not according to the works of men, or as they shall deserve; but purely through the free grace of God, and his abundant mercy in Christ: as well as that their sins shall be pardoned of God for his sake, seeing there is forgiveness with God; he has promised, proclaimed, and published it; the blood of Christ has been shed for it; and he is exalted as a Saviour to give it, and has ordered it to be preached in his name; and some of the greatest of sinners have had their sins forgiven them: likewise such have good ground to hope that the work of God is begun in them; though it may be at present but a day of small things with them; there being some light let into them, as to their state, and the way of salvation by Christ; some fear of God, and love to him, to Christ, his people, truths, ordinances, ways, and worship; sin is become odious, and Christ precious: and good reason they have to hope, and even to be confident, that this good work will be performed in them, though at times they have many fears about it; since it is in such good hands, and the glory of all the divine Persons is concerned in it; wherefore they may most safely go on to hope for eternal life, which God has promised, before the world began, is in Christ, and in his hands to give; and is the free gift of God through him, whose righteousness entitles to it, and whose grace makes meet for it; wherefore, having the one, they may truly hope for the other; for grace is a well of living water, springing up unto eternal life: such as these may well be called prisoners of hope; partakers of that grace, and as it were shut up in it, and under the influence and in the exercise of it; which is a gift of grace; is of the operation of the Spirit of God, through whose power it is exercised; is founded on the person, blood, and righteousness of Christ; is encouraged by the promises of the Gospel; and is increased through the discoveries of the love of God; and deals with things unseen and future: and those who have the least share of it, as these described are supposed to have, are here encouraged "to turn to the strong hold"; by which is meant, not Judea, nor Jerusalem, nor the temple in it, nor the church of God; but rather the blessed God, as Kimchi interprets it; and indeed a divine Person is intended, even the Messiah, who is a "strong hold" for refuge, and was typified by the cities of refuge, whither the manslayer fled, and was safe; to which the allusion may well be thought to be, since one of the names of the cities of refuge was Bezer, which signifies a fortress, or strong hold; and comes from the same root as the word here used: and such who are enabled and encouraged to flee to Christ for refuge, are safe from vindictive justice, which is fully satisfied by the blood, righteousness, and atoning sacrifice of Christ; and from the law, its curses, and condemnation; Christ being made a curse for them, and having had its sentence of condemnation executed on him; and from all their sins, and the sad effects of them; from the guilt of them, and obligation to punishment by them; from Satan, and all enemies, in whose power it is not to destroy them, being out of their reach; and from the wrath of God, everlasting destruction, and the second death: and such find Christ to be a strong habitation, or a dwellingplace; where they may and do dwell safely, pleasantly, and comfortably, enjoying plenty of all good things; their bread in this munition of rocks being given to them, and their water sure unto them; and to "turn" to it is to quit all other dependencies, and to believe in Christ, and trust all with him: even today do I declare that I will render double unto thee; which is said, either to the church, or rather to her prisoners, to each of them, to encourage them to flee to Christ, and trust in him; seeing, by the present declaration of grace made, they may expect to enjoy all fulness of grace, plenty of blessings, temporal and spiritual; the promise of this life, and that which is to come; all spiritual blessings in Christ, grace here, and glory hereafter. So "double" signifies anything large, sufficient, plentiful, Isa_
- 146. 40:2 particularly theSpirit and his grace; and double comfort from him, instead of distress and trouble before experienced: according to the accents, the word for "double" is to be connected with the word "declare", and be read "this day", at this present time, however distressing it may be, or you in it be attended with uncomfortable and distressed circumstances, "I declare double" (n); double grace, as some supply it, an abundance of it; which "I will render unto thee"; to everyone of the prisoners of hope, who turn to the strong hold Christ, in whom they will find a fulness of all grace, and shall receive out of it grace for grace; double grace, a large measure of it; double to what was received under the former dispensation. Cocceius renders it "another declarer", discoverer, or shewer forth, "do I render unto thee" (o); meaning the Spirit of God, the other Comforter from the Father: Christ was the first declarer, who declared his Father, his nature, perfections, purposes, mind, and will, Joh_1:18 the Holy Spirit is the second, or the other declarer, who was to bring all things to remembrance spoken by Christ, and to lead into all truth, and show things to come, and to take of the things of Christ, and show them to his people, Joh_14:16 and who was sent after Christ, was received up into heaven, as his second, his deputy, to officiate in his room and stead; as this word is used sometimes of the second priest, or sagan, or deputy of the high priest, Jer_52:24. HE RY, "The prophet, having taught those that had returned out of captivity to attribute their deliverance to the blood of the covenant and to the promise of the Messiah (for they were so wonderfully helped because that blessing was in them, was yet in the womb of their nation), now comes to encourage them with the prospect of a joyful and happy settlement, and of glorious times before them; and such a happiness they did enjoy, in a great measure, for some time; but these promises have their full accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. I. They are invited to look unto Christ, and flee unto him as their city of refuge (Zec_ 9:12): Turn you to the strong-hold, you prisoners of hope. The Jews that had returned out of captivity into their own land were yet, in effect, but prisoners (We are servants this day, Neh_9:36), yet prisoners of hope, or expectation, for God had given them a little reviving in their bondage, Ezr_9:8, Ezr_9:9. Those that yet continued in Babylon, detained by their affairs there, yet lived in hope some time or other to see their own land again. Now both these are directed to turn their eyes upon the Messiah, set before them in the promise as their strong-hold, to shelter themselves in him, and stay themselves upon him, for the perfecting of the mercy which by his grace, and for his sake, was so gloriously begun. Look unto him, and be you saved, Isa_45:22. The promise of the Messiah was the strong-hold of the faithful long before his coming; they saw his day at a distance and were glad, and the believing expectation of the redemption in Jerusalem was long the support and consolation of Israel, Luk_2:25, Luk_2:38. They, in their dangers and distresses, were ready to turn towards this and the other creature for relief; but the prophets directed them still to turn to Christ, and to comfort themselves with the joy of their king coming to them with salvation. But, as their deliverance was typical of our redemption by Christ (Zec_9:11), so this invitation to the strong-hold speaks the language of the gospel-call. Sinners are prisoners, but they are prisoners of hope; their case is sad, but it is not desperate; yet now there is hope in Israel concerning them. Christ is a strong-hold for them, a strong tower, in whom they may be safe and quiet from the fear of the wrath of God, the curse of the law, and the assaults of their spiritual enemies. To him they must turn by a lively faith; to him they must flee, and trust in his name. II. They are assured of God's favour to them: “Even to day do I declare, when things
- 147. are at theworst, and you think your case deplorable to the last degree, yet I solemnly promise that I will render double unto thee, to thee, O Jerusalem! to every one of you prisoners of hope. I will give you comforts double to the sorrows you have experienced, or blessings double to what I ever bestowed upon your fathers, when their condition was at the best; the glory of your latter state, as well as of your latter house, shall be greater, shall be twice as great as that of your former.” And so it was no otherwise than by the coming of the Messiah, the preaching of his gospel, and the setting up of his kingdom; these spiritual blessings in heavenly things were double to what they had ever enjoyed in their most prosperous state. As a pledge of this, in the fulness of time God here promises to the Jews victory, plenty, and joy, in their own land, which yet should be but a type and shadow of more glorious victories, riches, and joys, in the kingdom of Christ. JAMISO , "stronghold — in contrast to the “pit” (Zec_9:11); literally, “a place cut off from access.” Maurer thinks, “a height” (Psa_18:33). An image for the security which the returning Jews shall have in Messiah (Zec_9:8) encamped about His people (Psa_ 46:1, Psa_46:5; compare Isa_49:9; Pro_18:10). prisoners of hope — that is, who in spite of afflictions (Job_13:15; Psa_42:5, Psa_ 42:11) maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, “There is no hope” (Jer_2:25; Jer_18:12). Especially those Jews who believe God’s word to Israel (Jer_31:17), “there is hope in the end, that thy children shall come again to their own border,” and do not say, as in Eze_37:11, “Our hope is lost.” Primarily, the Jews of Zechariah’s time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors. even to-day — when your circumstances seem so unpromising; in contrast with the “day of the Lord,” when Zion’s King shall come to her deliverance (Zec_9:9). I will render double — Great as has been thy adversity, thy prosperity shall be doubly greater (Isa_61:7). CALVI , "Zechariah proceeds with the same subject. He bids the Jews suddenly to retake themselves to their fortress. There is no doubt but that he means by that term the holy land; nor do I oppose the opinion of those who think the temple to be intended: for Jerusalem and the whole of Judea is called a fortress, and for this reason, because God had chosen his sanctuary there. It is then the same, as though one wishing to collect a dispersed and straggling band of soldiers were to say, “To the standard, to the standard;” or, “To the troop, to the troop.” For though Judea was not then fortified, nay, Jerusalem itself had no high wall or strong towers, yet they had God as their stronghold, and this was impregnable; for he had promised that the Jews would be safe under the shadow of his wings, though exposed to the caprices of all around them. or does he here address them only who had returned, or the exiles who still remained scattered in the East; but by this declaration he encourages the whole Church, that they might be fully persuaded that when assembled under the protection of God, they were as fortified as though they were on every side surrounded by the strongest citadels, and that there would be no access open to enemies. Return ye then to the stronghold. This could not have appeared unreasonable; for we know that when they were building the city their work was often interrupted;
- 148. and we knowalso that the temple was not then fortified by a wall. But Zechariah teaches them, that in that state of things there was sufficient defense in God alone. Though then the Jews were not made safe by moats, or by walls, or by mounds, he yet reminds them, that God would be sufficient to defend them, and that he would be to them, as it is said in another place, a wall and a rampart. (Isaiah 26:1.) But it is not without reason that he calls them the captives of hope; for many had wholly alienated themselves from God and altogether fallen away, so as to be unworthy of any promise. By this mark then he distinguishes between the faithful captives and those who had wholly degenerated and separated themselves from the family of God, so as no more to be counted among his people. And this ought to be carefully noticed, which interpreters have coldly passed by. They have indeed said, that they are called captives of hope, because they hoped to be saved; but they have not observed the distinction, by which Zechariah intended to convey reproof to the unbelieving Jews. It was therefore not without meaning that he directed his word to the faithful only, who were not only captives, but also captives having hope. I cannot finish today. TRAPP, "Zechariah 9:12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare [that] I will render double unto thee; Ver. 12. Turn ye to the strong hold] i.e. To Christ, the Rock of Ages, Isaiah 26:4; the hope of Israel, Jeremiah 17:13; the expectation of all the ends of the earth, Luke 2:25; Luke 2:38. Or to the promise, that strong tower, whereunto the righteous run and are safe; that are Christi munitissima, the strongest defence of Christ, as Cyril here saith, strong hold of Christ. "Thou art my shield," saith David, "I trust in thy word," Psalms 119:114. And again, "Remember thy word to thy servant, wherein thou hast caused me to trust," Psalms 119:49. When young Joash was sought for to the shambles by his murderous grandmother, Athaliah, he was hidden in the house of the Lord for six years. But whence was this safety? Even from the faithful promise of God, 2 Chronicles 23:3 "Behold, the king’s son must reign, as the Lord had said of the sons of David," that he should never want a man to reign after him. Hence, Psalms 91:4, his faithfulness and his truth shall be thy shield and buckler. Under this shield, and within this strong hold of the promises God had made them in the foregoing verses, these prisoners of hope, these heirs of the promises, were to shroud and secure themselves amidst those dangers and distresses as encompassed them on every side. And that they might know that "the needy should not always be forgotten, the expectation of the poor should not perish for ever," Psalms 9:18, here is precious promise of present comfort. Even today do I declare that I will render double unto thee] Though you be now at never so great an under, yet I do make an open promise unto you, verbis non solum disertis sed et exertis, I do assure you, in the word of truth, that I will render unto thee, thou poor soul, that liest panting under the present pressure, double, that is, life and liberty, saith Theodoret; grace and glory, saith Lyra. Or double to what thou hopest; I will be better to thee than thy hopes, saith Jerome; or double, that is,
- 149. multiplied mercy; butespecially Christ, who is called "the gift of God," by an excellence, John 4:10 "the benefit," 1 Timothy 6:2, that which shall abundantly countervail all crosses and miseries, Mark 10:30. Job had all double to him. Valentinian had the empire, Queen Elizabeth the crown. God will be to his Hannahs better than ten children. COFFMA , ""Turn you to the stronghold, ye prisoners of hope: even today do I declare that I will render double unto thee." See under Zechariah 9:12, discussed in the chapter introduction. "I will render double ..." This speaks of the rich reward of those who suffer shame or hardship for the work of God. Isaiah wrote of the same thing: "Instead of your shame, ye shall have double; and instead of dishonor they shall rejoice in their portion" (Isaiah 61:7). "Prisoners of hope ..." is a reference to all who wait patiently for the fulfillment of God's purpose in their lives and in the world. BE SO , "Zechariah 9:12. Turn you to the strong hold — To Zion, to the church of God, the strong city, mentioned Isaiah 26:1, which has salvation for walls and bulwarks; to the name of the Lord, which is a strong tower, his mercy, truth, and grace: ye that are under any bondage or oppression, any trouble or distress, do not despair, be not discouraged, but apply to and rely upon the blood of the new covenant; hasten to Christ, through whose blood alone you can have redemption, reconciliation, peace, and comfort. Ye prisoners of hope — Captives, yet not without hope. The Jews that were returned out of captivity into their own land were yet, in effect, but prisoners, servants, as they confess themselves to be, even in the land which God had given them, ehemiah 9:36; yet prisoners of hope, or expectation, for God had given them a little reviving in their bondage, Ezra 9:8-9. Those that continued still in Babylon, detained by their affairs there, yet lived in hope, some time or other, to see their own land again: now both these descriptions of Jews are here directed to turn their eyes to the Messiah, set before them in the promise, as their strong hold, to take shelter in him and stay themselves upon him, for the perfecting of the mercy which, by his grace, and for his sake, was so gloriously begun. But, as their deliverance was typical of our redemption by Christ, Zechariah 9:11, so this invitation to the strong hold speaks the language of the gospel call. Sinners are prisoners, but they are prisoners of hope; their case is sad, but it is not desperate; there is yet hope in Israel concerning them. Christ is a strong hold for them, a strong tower, in whom they may be safe and quiet from the fear of the wrath of God, the curse of the law, and the assaults of their spiritual enemies: to him they must turn by a lively faith, to him they must flee, and in his name they must trust. Even to-day — In this day of lowest distress, when things appear to be at the worst, and you think your case deplorable to the last degree, I declare — I solemnly promise, that I will render double unto thee — To thee, O Jerusalem, to every one of you prisoners of hope; I will give you comforts double to the sorrows you have
- 150. experienced; or blessingsdouble to what I ever bestowed upon your fathers, even when their condition was at the best; the glory of your latter state, as well as of your latter house, shall be greater, yea, twice as great as that of your former. ow this it was no otherwise than by the coming of the Messiah, the preaching of the gospel, and the setting up of his kingdom. These spiritual blessings in heavenly things were double to what they had ever enjoyed in their most prosperous state. ow as a pledge of this, to be enjoyed in the fulness of time, God in the next verses promises to the Jews victory, plenty, and joy, in their own land, which yet would be but a type and shadow of more glorious victories, riches, and joys, in the kingdom of Christ. CO STABLE, "The Lord called these former Israelite prisoners of the nations who were now free to return to their Stronghold, namely, Himself (cf. Psalm 18:2; Psalm 31:3; Psalm 71:3; Psalm 91:2; Psalm 144:2; Jeremiah 16:19; ahum 1:7). He Himself promised to restore to them double of what He had allowed their enemy to take from them (cf. Job 42:10). A double restoration of joy pictures a complete restoration (by metonymy; cf. Job 42:12-13; Isaiah 40:2; Isaiah 51:19; Isaiah 61:7). ELLICOTT, "(12) Strong hold.—Better, steepness of their own land. Those who still remained in Babylon are exhorted to come forth. Somewhat similarly, in Zechariah 8:8 (which is on all sides admitted to be written after the return from the captivity) we read: “And I will bring them, and they shall dwell in the midst of Jerusalem; and they shall be my people, and I will be their God, in truth and in righteousness.” They are “prisoners of hope,” being prisoners still in Babylon, and “of hope,” because, if they chose to accept them, they are the subjects of glorious hopes and promises. Double.—Recompense for all these sufferings (Isaiah 61:7). ISBET, "PRISO ERS OF HOPE ‘Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee.’ Zechariah 9:12 The prophet is speaking to those who are emphatically called ‘Christ’s prisoners,’ those for whom, by His kingly power, He has gone up on high, and given to them repentance, that He might make them spiritual captives. I. o words could be framed more appropriate, or expressive of souls under spiritual distress, than those which the prophet here uses: ‘prisoners of hope.’— Why does the believer’s soul feel so fast bound and so miserable? He was not always so; but he has felt so ever since he began to hope, ever since a nobler and a loftier feeling came into his mind. From that hour, when the love of God first awoke in his soul, he has longed to go forth into a wider field than he can ever compass, and to expatiate on the image and the work and the glory of his God. Therefore, because his desires are so large, his soul feels so imprisoned. ‘Hope’ has made this world feel so narrow, his body so cumbersome, those sins so heavy, and that nature such a great hindrance.
- 151. II. The prisonersof hope should ‘turn to the stronghold,’ keep close to the Lord Jesus.—Pass your waiting time inside the fortress of Jesus. Let Him be your tower for ever, and in that stronghold He will bury your fears and keep your joys. III. God Himself has graciously added the reason of the confidence of those who have by His grace exchanged the prison for the stronghold.—‘Even to-day do I declare that I will render double unto thee.’ It appears evident that in these words God is continuing the address which He was making in the preceding verse, and that He speaks to the Lord Jesus Christ. It is part of the engagement which the Father has made to the Son. When Christ sees of the travail of His soul He is satisfied, as when one delights in a purchase, and thinks that the price was not to be compared with the value received. —Rev. Jas. Vaughan. Illustration ‘The phrase, “Prisoners of Hope,” is a parable of life. We are all hemmed in by innumerable limitations—we need but to stretch out our hands to feel the walls of the prison. In the matter of intellect it is so; though now and again, inflated by the pride of present attainments, we are as children gathering pebbles on the shore whilst the vast ocean of truth rolls on untouched. We are also prisoners morally— attainment lags tamely behind aspiration; and finally, we are prisoners spiritually, for even a child can ask us questions about God which we cannot answer. The illusiveness of life is part of the discipline of life. We are prisoners of hope, and where there is hope everything is possible, even though it be hoping against hope. Hope turns the prison into a palace.’ SIMEO , "Verse 12 DISCOURSE: 1253 CHRIST A STRO G HOLD Zechariah 9:12. Turn you to the strong hold, ye prisoners of hope: even to-day do I declare that I will render double unto thee. IF the declarations of God be humiliating, and the denunciations of his vengeance awful, we must acknowledge that his invitations and promises afford us all the encouragement we can desire; inasmuch as they are addressed to persons in those very circumstances wherein we are. or should we be averse to confess the truth of our state, when we see what provision God has made for our happiness and salvation. The words before us lead us to consider, I. The persons addressed— All men, as sinners, are condemned by the law of God, and may therefore be considered as prisoners arrested by divine justice, and sentenced to eternal death. But they who hear the Gospel are “prisoners of hope:”
- 152. 1. Though theybe prisoners, yet they have a hope— [Those, who have died in their sins, are utterly without hope, being reserved in chains of darkness unto the judgment of the great day. But as long as we continue in the world, we need not to despair. The invitations of the Gospel are sent to us; nor can any thing but an obstinate rejection of divine mercy cut us off from the blessings of salvation. Though we are condemned, and are every hour in danger of having the sentence executed upon us, yet there is a way opened for us to escape, and we may obtain mercy even at the eleventh hour.] 2. There is however but one hope, unto which all are shut up [ ote: Galatians 3:23.]— [Christ is set before us as the way, the truth, and the life; nor is there any other name given under heaven whereby we can be saved. We are all enclosed as the prophets of Baal: and the order is given, Go in and slay [ ote: 2 Kings 10:18-25.]: but Christ says, “1 am the door [ ote: John 10:9.];” and if we will flee out at that door, we shall live; if not, we shall perish in our sins. Christ came on purpose to proclaim liberty to the captives, and the opening of the prison to them that are bound: to them that are sitting in the prison-house, lie says, Go forth, and shew yourselves [ ote: Isaiah 42:7; Isaiah 49:9; Isaiah 61:1.]. But if we spend our time in devising other methods of escape besides that which he has provided, the hour appointed for execution will come, and we shall suffer the punishment which our sins have merited.] Thus while we see that all, who need the provisions of the Gospel, are addressed by it, let us consider, II. The invitation given them— Christ is here represented as a strong hold— [Christ is evidently the person referred to in the whole preceding context. He is that meek but powerful King, who comes to subdue all nations to himself, not by carnal weapons, but by speaking peace to them; and who confirms his kindness towards them by a covenant sealed with his own blood [ ote: Zechariah 9:9-11.]. He is represented as a strong hold to which, not the righteous only, but the most ungodly, may run for safety. Here may be some allusion to the cities of refuge to which the manslayer was appointed to flee, and in which he found protection from his blood- thirsty pursuer [ ote: umbers 35:11-12.]. Such a refuge is Christ, an impregnable fortress, which defies the assaults of earth and hell.] To this we are all invited to turn— [The Gospel thus exhibits Christ, not as an abstract speculation, but as a remedy which we greatly need: and in exhorting us to “turn to this strong hold,”it
- 153. recommends us torenounce all false refuges, to regard Christ as our only Saviour, and to seek in him that protection which he alone can afford us. It stretches out the hand to us, as Christ did to Peter, when he was sinking in the waves. It urges us to go without hesitation, and without delay, to him, who alone can deliver us from the wrath to come, and bring us into the liberty of God’s children. To the same effect it speaks in numberless other passages: it calls the thirsty to come for refreshment, the weary to come for rest, and to the dying says, “Look unto Christ and be ye saved.”] But because even the most needy are apt to turn a deaf ear to the calls of the Gospel, we would direct your attention to, III. The promise with which the invitation is enforced— The terms in which the promise is conveyed, are somewhat obscure— [The expression of “rendering double”will be best understood by comparing it with other passages of the same kind [ ote: Isaiah 40:2; Isaiah 61:7.]. From them its import appears to be, that God will give us blessings in rich abundance; not according to the sufferings we have endured [ ote: Psalms 90:15.], but double; not corresponding to the punishment we have deserved, but double; not equal to the blessings enjoyed by our fathers, but double. Or perhaps it may be best explained by the Apostle’s declaration, that God will give us “abundantly, exceeding abundantly above all that we can ask or think.”Certainly the promise implies, that we shall not only be delivered from prison, but be restored to the favour of our God; not only have our debt discharged, but be enriched with a glorious inheritance.] The manner in which it is given is peculiarly solemn and energetic— [God is desirous that we should give implicit credit to his word: hence he speaks as one who would on no account recede from it: he speaks as in the presence of ten thousand witnesses, and pledges all his perfections for the performance of his promise. And as the day of our desponding fears is long remembered by us, and as we, in that day, find a want of all the support which God himself can administer, he dates his promise as made to us in that very day; not at a time when our difficulties were not foreseen, but when they were at the height, and when nothing but the immediate hand of God could deliver us. Yea, God would have us consider the promise as made to us this day, this very day, this very hour, when we most need the application of it to our souls; and, that every individual may take it to himself and rely on it as intended for himself alone, the promise is made particular, while the invitation is general.] Observe— 1. How astonishing are the condescension and compassion of God! [Behold the Judge offers mercy to the prisoners, and urges them in the most affectionate manner to accept it! Methinks prisoners in general would need no
- 154. entreaty to leavetheir dungeons; if their prison doors were open, and their chains were beaten off, they would be glad enough to effect their escape, though at the risk of a severer punishment. or would a manslayer need much importunity to enter into the city of refuge, if an armed avenger were closely pursuing him. Yet we slight the invitations of our God, and the security he has provided for us. Well then might he leave us to perish! But behold, he enforces his invitations with the most gracious promises: he engages to exceed our utmost wishes or conceptions. And shall we not admire such transcendent grace? Shall we not adore him for such marvellous loving-kindness? O let every heart glow with love to him, and every tongue declare his praise!] 2. How reasonable is zeal in the concerns of religion! Zeal is approved in every thing, but in that which most of all deserves it. But would any one ask a defeated army, why they fled with haste to an impregnable fortress? Surely, it is no less absurd to condemn the prisoners of hope for any earnestness they may manifest in turning to their strong hold. Coldness in such circumstances is the most deplorable infatuation. Let all then exert themselves to the utmost of their power. Let them never regard the scoffs of those who are in love with their chains, and regardless of the salvation offered them. But let them strive, as men wrestling for the mastery, and run as those that are determined to win the prize.] 3. How great is the danger of delay! [ ow we are prisoners of hope! but soon we may be in that prison from whence there is no escape, and into which not one ray of hope can ever enter. Shall we not then turn, while the strong hold is open to us? Shall we stay till the gate is shut; and thus, instead of obtaining double mercies, procure to ourselves an aggravated condemnation? Today God invites and promises; to-morrow may terminate our day of grace. Let us then no longer delay; but “today, while it is called to-day, let us hear his voice,” and “flee for refuge to the hope set before us.”] PULPIT, "The prophet calls on the prisoners to avail themselves of the offered deliverance. Turn you to the stronghold. Return ye to Zion, the city defended by God (Zechariah 2:5), and able to afford you a safe asylum. (For the spiritual meaning, see Luke 4:18-21.) Ye prisoners of hope. Captives who have good hope of deliverance because they are still in covenant with God. Septuagint, ͂עחפ ́ףליןיוה ͂עח,ףץםבדשד "prisoners of the synagogue." Pusey remarks that "hope" here and nowhere else has the article, and that what is meant is "the Hope of Israel," that of which St. Paul spoke (Acts 26:6, Acts 26:7 and Acts 28:20). Even today. In spite of all contrary appearances. Septuagint, ףןץ ́בעינבסןיךוף ́סבעו̔לח ͂עבלי ̀י̓םפב, "for one day of thy sojourning." Double. A double measure of blessing in compensation for past suffering (Isaiah 40:2; Isaiah 61:7). There ought to be a full stop at the end of this verse, as in the Revised Version. BI, "Turn you to the stronghold, ye prisoners of hope
- 155. Imprisoned by hope InZec_9:8 is the assurance that the Divine blessing specially rests on Israel returned to Jerusalem. On this assurance is based an earnest plea, addressed to the Jews who were still remaining in Babylon, unwilling to break up their associations, and share with their countrymen in restoring the ancient nation. Zechariah pleads with them to return to the Lord’s land. Jehovah has begun to bless us, come back and share with us.” The prophet fixes on one of their excuses, which was a serious self-delusion. He noticed that the hope of returning “some day,” was keeping them from making a present decision, and responding at once to the claims of duty. Family ties, increasing wealth, business relations, were making their return to Jerusalem only a hope—a hope with which they were deceiving themselves. Not one of these men had refused to return. They intended to return, and quite hoped to return. But they procrastinated. They believed in the “unknown morrow,” in what might happen some day. Procrastination includes hope, and in that lies the subtle slavery of it. But it is a hope that imprisons: it keeps a man easy-minded while he is neglecting his duty. This is the infinite sadness of it. I. As regards the eternal salvation of our souls, we all have hope. Only in very exceptional cases, and those usually of disease, is hope quite lost. 1. None of us are without some knowledge of our spiritual state and condition. 2. None of us are without occasional impressions of the solemnity of our spiritual condition. 3. Even in calmest moments’ none of us are without an anxious desire to secure the settlement of our eternal interests. 4. None of us have settled it, that we mean to be among the lost. None of us expect to perish everlastingly. All have hope. II. As regards personal salvation, many of us are imprisoned by our hope. The figure of the text is taken from the peril of a country when its enemy is either passing close by it, or marching through it. Conquering Alexander was pushing his way from Phoenicia to Egypt, and Judaea lay right on his route. The people in the villages might imprison themselves by the hope that Alexander would not come their way. And this hope would keep them from seeking the shelter of the stronghold. All wise people, in such a time of peril, would flee from danger to the security of the walled city. We are saved by hope, but it must be well-grounded hope. When the ancient Israelite had accidentally slain a man, it was imprisoning and imperilling for him to hope that the Avenger of Blood had not yet heard of it, and was not yet upon his track. There was not one moment to lose. At once, delayed by no hopes, or possibilities, or excuses, he must be away, flying to the city of refuge that was nearest at hand. Men do die in their sins. We hope that we shall not be among them. But unless that hope rests on some good and sure foundations, we are imprisoning ourselves in our hopes. Look at some of these imprisoning hopes, and see if any of them can reveal ourselves to ourselves, and be a gracious means of arousing us out of false security. 1. An idea very frequently cherished is this—the next world will provide a milder estimate of our sin than is formed in this world. It is strange how we let a notion of that kind cling to us. “Things may be better in the next life. Nobody knows.” It must be an imprisoning hope, for a man’s life, motives, and conduct must surely look better under the earth shadows than when they are pushed out into the full sunlight of God. In the light of God, Job said, “I abhor myself.”
- 156. 2. Another ideais, that opportunities for repentance, for turning away from sin, and for seeking the Saviour, will one day be sure to come to us, though we may miss them now. We think God’s time of mercy for us has not yet come, and there is nothing for us to do just now but wait for it, as the lame man in the “Bethesda porch” waited for the moving of the water. Only we never think of ourselves as helpless. We are quite sure that when the moving of the water does come, we shall be perfectly able to step down at once and secure our healing. But what a self-delusion that is! If we do not secure the opportunities of salvation that come to us now, on what ground do we hope that we shall seize some opportunity that may come by and by? Does the power of decision grow with the weakening years? Surely it is an imprisoning hope that keeps us from responding to the offers of Divine grace now, for “now is the accepted time, now is the day of salvation.” III. As regards personal salvation, there is really no hope until we have given up hope. This is a fact of actual and repeated experience. There is no hope for us until we have come, in the sincerity of personal conviction and humiliation, to say, “Myself I cannot save, myself I cannot help.” The very first thing, and the all-essential thing is sweeping away those refuges of lies, our false, our imprisoning, hopes. In various ways God breaks down our self-confidences. There is no hope in God until hope in self is abandoned. IV. When false imprisoning hopes are gone, we may flee at once to the stronghold. Then the soul is fairly roused and set upon seeking safety at once. Then the intensest interest is felt in the message of Gospel salvation. Then, we may run at once into the safe hiding place of God’s salvation, and there find a hope that will not make us ashamed. Be not then hindered by doubts, or imprisoned by hopes; there is a duty to be done now. “Flee to the mountain, lest ye be consumed.” (Robert Tuck, B. A.) Good news for prisoners of hope There is a change in the phraseology of the remaining chapters of this book. Not now the Word of the Lord, but the burden of the Word of the Lord. By this term we are prepared for tidings of sorrow and disaster, which are about to fall on the nations addressed. These burdens lay heavily on the soul of the prophet, who was probably already advanced in years when he announced them. When Zechariah wrote this prophecy, the early troubles of the returned remnant in the reconstruction of temple, city, and state were at an end; but they were hemmed in and pressed by Tyre on the north, and by Ashkelon, Gaza, and Ekron on the south. It was for their encouragement, therefore, that he foretold an approaching invasion, before which their strong and hostile neighbours would be swept away. Though Tyre had built herself a stronghold on an apparently impregnable island, and heaped up silver as the dust, and fine gold as the mire of the streets; and though her counsellors were famous for their wisdom—the Lord would dispossess her, smiting her power in the sea, and devouring her palaces with fire. And the devastation which would befall Damascus and Hadrach (a part of Syria), would extend southwards till the worst fears of Gaza, Ashkelon, and Ekron would be realised in their utter destruction. Philistia would be as a young lion deprived of its prey, whilst the chosen city would be defended by unseen angel forces. “I will encamp about Mine house as a garrison, that none pass through or return; and no oppressor shall pass through them any more; for now have I seen with Mine eyes.” All these predictions were literally fulfilled within a few years by the invasion of the third of the great world conquerors, Alexander the Great. Syria, New Tyre, and the old seaboard, including the cities of Philistia, fell under his arms; but both in going and returning, he spared Jerusalem,
- 157. being much impressedby a dream, in which he was warned not to approach the city, and by a solemn procession of priests and Levites, headed by Jaddua, the high priest. In Eastern lands, liable to long spells of drought, it is customary to hew cisterns out of the solid rock for the storage of water, that provision may be made against the failure of the rains. These abound in Palestine. “They hewed out for themselves cisterns.” It seemed to the prophet as though Israel might be compared to a terrified peasantry, sheltering in some dark, dry, mountain cistern, far up from the valleys, dreading every day lest their hiding place might be discovered, and themselves dragged forth to dye with their blood the green sward. I. Thus, in every age God’s people have been imprisoned. You may have been caught in the snare of this world’s evil. You have no sympathy with it, yet somehow you have become involved in the snares and toils of malign combinations. You have no desire for them—they chafe and try you—but you cannot get off. It seems as though some evil spirit has lassoed you, not indeed in your soul, but in your home and circumstances. Or perhaps you have been led captive by the devil at his will. There is no doubt about your sonship; in your better moments, God’s Spirit witnesses clearly with yours that you have been born again; and yet, during long and sad periods of experience, you seem the bound slave of the great enemy of souls; swept before strong gusts of passion. Or, perhaps, you have fallen into deep despondency, partly as the result of ill-health, and partly because you have looked off the face of Christ to the winds and waves. The clear- shining of His love is obscured, and at times it is difficult to believe in anything but the pressure of your own dark thoughts. II. All such are prisoners, but they are prisoners of hope. There is a sure and certain hope of their deliverance. The clouds might more easily succeed in imprisoning the sun than any of these dark conditions permanently hold one of God’s children. They belong to the light and day; and, though they see it not, Hope, as God’s angel, is standing near, only waiting His signal to open the prison door. The prisoner, on whom the sentence of capital punishment has been passed, and who has no strong, wise friends to interfere on his behalf, may well abandon hope as be passes within the massive walls of the fortress: But where justice and truth are on his side, when he has been the victim of craft and guile, if there be friends to espouse his cause, though he be incarcerated, bound with chains on the Devil’s Island, and though the weary years pass over him, yet he is a prisoner of hope, and shall come forth again into the light of day. All God’s children are prisoners of hope. III. Their hope rests on the blood of the covenant. “Because of the blood of thy covenant, I have sent forth thy prisoners out of the pit.” When God entered into covenant relationship with Abraham, the sacred compact was ratified by the mingled blood of an heifer of three years old, a she-goat of three years old, a ram of three years old, a turtle dove, and a young pigeon. And, in after years, when beneath the beetling cliffs of Sinai, Moses acted as mediator between God and the children of Israel, he sent young men, because the order of priesthood was not established, which offered burnt offerings and sacrificed peace offerings of oxen unto the Lord (Gen_15:9; Exo_24:7-8). Similarly, when the new covenant—the provisions of which are enumerated in Heb_8:1- 13 —was ratified, it was in the blood of Jesus. As He took the cup, He said: “This is My blood of the new covenant, which is shed for many unto the remission of sins.” “And for this cause He is the Mediator of a new covenant.” The shedding of the blood of the Lamb of God indicates that God has entered into a covenant relationship with Him, and all whom He represents, who are, by faith, members of His mystical body, the Church. On His side, He promises to be a God to us, and to take us to be His people; on our side, Christ promises, on our behalf, that we shall be a people for His own possession, zealous
- 158. of good works.This covenant embraces all who have believed, shall believe, and do believe in Jesus. It embraces thee, if thou dost at this moment simply believe in Him as thine, and art willing to be evermore His. IV. Because of the blood of the covenant, God will send forth each of His imprisoned ones out of the pit. That blood binds Him to interpose on their behalf. That they might have strong consolation, He has confirmed His Word by an oath. Suppose two men were bound in the closest, tenderest friendship, not needing to exchange blood from each other’s veins, as the manner of some is, because heart had already exchanged with heart; and suppose one of these, travelling in Calabria or Anatolia, was captured by brigands and carried into some mountain fastness, threatened with death unless ransomed by an immense sum of money: can you imagine his friend at home, in the enjoyment of opulence and liberty, settling down in circumstances of case, and allowing his brother to suffer his miserable fate, with no effort for his deliverance? It is impossible to imagine such a thing! With tireless perseverance he would leave no stone unturned, and the captive might rely on every possible effort being made for his deliverance. So it is with God. Whatever be the sad combination of disaster which has overtaken us, He is bound by the Holy Covenant, sealed by the blood of Jesus, to spare no effort till our soul is escaped as a bird from the snare of the fowler, until the snare is broken, and we are escaped. So, child of God, if you have made Jesus your King, He is sure to succour you. Behold thy King cometh, O prisoner of hope! Is not this the reason why some of us are not delivered? We should be glad enough to accept deliverance, but are not prepared to pay the price. We have not observed the Divine order, and crowned Jesus King of our hearts and lives. We are wishful that He should be our Saviour, but not altogether prepared to accept Him as King. He is first King of Righteousness, before He is Priest after the order of Melchizedek: and it is only when we confess with our mouths Jesus as Lord, that we shall be saved. But do not fear Him. He is lowly, and rides upon a colt, the foal of an ass. No prancing steed, no banner flaunting in the breeze, no long train of warriors. O prisoners of hope, lift up your heads! your salvation is come out of Zion. Turn you to the stronghold! Take up your abode in the stronghold of God’s care and love, in the fortress of His righteousness, in the keep of His covenant. (F. B. Meyer, B. A.) The sinner’s refuge God’s children have a place of refuge, and the reason why others have not is, they flee from it instead of fleeing to it. I. Consider the relief provided. “A stronghold.” Not any stronghold we may fancy, or prepare for ourselves, though the imagination of man is very fruitful in inventions of this kind. When conscience is alarmed, anything is sought to that will afford a little present ease. The physician of souls is neglected, and physicians of no value are applied to. Such has been and still is the conduct of sinful men. Some fly to the absolute and Uncovenanted mercy of God; some to their Church privileges, and others to their good works and religious performances. What refuge does Scripture provide? “The name of the Lord is a strong tower, the righteous runneth into it and is safe.” The perfections of God, His wisdom, power, and goodness, are all engaged for the protection of His people. The covenant of grace, with its glorious provisions and extensive promises, is as a stronghold: here the righteous find safety in a time of danger, and comfort in a time of trouble. The Lord Jesus Christ especially is the refuge of poor sinners, and to Him the preceding verse evidently refers. He is both the foundation on which the believer builds,
- 159. and the fortressin which he hides. II. What is implied in our seeking this relief? 1. It supposes that by nature we are turned another way, having not only an indifference, but a dislike to the true way of salvation. We choose to lie under the sentence of condemnation and death, rather than come to Christ for justification and life. Either we do not seek after salvation, or we do not seek it in God’s way. Men by nature are without Christ, having no hope, and without God in the world. 2. It implies a principle of grace implanted in us, by which the mind is renewed and directed to the Saviour. This removes the darkness of the understanding, the perverseness of the will, and the carnality of the affections; so that we are led to form different sentiments, and pursue a different path from what we trod before. A wounded conscience wants ease and rest. 3. It implies the total renunciation of all other refuges as insufficient and vain. The things in which we formerly trusted, and in which we gloried, are now darkened, withered, and consumed. 4. There is now a joining ourselves to the Lord in an everlasting covenant never to be forgotten. Being turned to the Saviour, there is a cleaving unto Him with full purpose of heart. The soul that has fled for refuge, to lay hold on the hope set before us, will keep his hold, and never wish to turn back any more. Where there is a real closing with Christ, there will also be a cleaving unto Him. III. The characters addressed. “Prisoners of hope.” 1. They are considered as prisoners. Satan’s prisoners. Enslaved by their own corruptions and lusts. 2. They are prisoners of hope. All men are so in some sense, while life continues, and the sentence is not executed upon them. Vessels of wrath, till they are filled with wrath, may be made vessels of mercy. Let not the young presume, nor the aged despair. Some are more especially prisoners of hope. (1) Those who enjoy the means of grace, and to whom the Gospel is preached in its purity and power. (2) There is hope of such as have frequent convictions of sin, some desires after God, and whose consciences retain a degree of tenderness, so that they neither neglect private duties nor are wholly unaffected by the preaching of the Word. (3) Those also are prisoners of hope whose chains have been broken, but who, through unwatchfulness, have been led captive by the enemy. Suffer the word of exhortation. O ye distressed sinners and afflicted, deserted saints, suppress your rising fears and your despondent thoughts. An open and effectual door is set before you. (B. Beddome, M. A.) Hope in the prison I. A command. “Turn you.” When God calls a sinner to turn, he must turn. Being born again refers to the first turn, but there are the after-turns in the experience of the called Christian, and when grace begins a work in the soul, grace never stops. II. The thing commanded. “Turn you to the stronghold.” “The name of the Lord is a
- 160. strong tower, therighteous runneth into it and is safe.” III. The unction of the gospel. “Ye prisoners of hope.” (J. J. West, M. A.) Prisoners of hope There are three classes of prisoners in the moral universe without hope, and there are three classes of prisoners with hope. 1. The angels which kept not their first estate. 2. Men and women who have lived amid Gospel privileges. 3. The men and women in this city who are just as certain to be damned as they live and walk on the face of the earth today. There are prisoners with hope. 1. The men and women of earth who have taken up “their cross to follow Christ. Prisoners of hope, now hemmed in by the environments of earth, but soon to be God’s freemen in heaven. 2. The man who says, “God knows my heart, I wish I were a better man.” There is hope at the Cross for the weakest man in the world. Then do not be a prisoner without hope, be a prisoner with hope. (Sara. P. Jones.) Prisoners of hope This passage unquestionably has to do with our Lord Jesus Christ and His salvation. If you begin to read at the ninth verse you will see that we have, from that place on to our text, much prophetic information concerning our Lord and His kingdom. We read, first, something about His own manner of triumph,—His way of conducting Himself in His kingdom: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” The King of the kingdom of grace is not high and lofty, haughty or proud, but condescends to men of low estate. We have not to set before you a Pharaoh or a Nebuchadnezzar; Jesus of Nazareth is a King of quite another kind. The next verse goes on to describe the weapons by which He wins His victories; or rather, it tells us what they are not. Not by carnal weapons will Christ ever force His way amongst the sons of men, for He says, “I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off.” Mohammed may conquer by the sword, but Christ conquers by the sword which cometh out of His mouth, that is, the Word of the Lord. His empire is one of love, not of force and oppression. The same verse reveals to us more concerning the nature of Christ’s kingdom: “He shall speak peace unto the heathen: and His dominion shall be from sea even to sea, and from the river even to the ends of the earth.” There have been universal monarchies in the past, but there shall never be another till Christ shall come again. Four times has God foiled those who have attempted to assume the sovereignty of the world; but in due time there shall come One who shall reign over all mankind. I. A Divine deliverance. This must be a matter of personal experience; and therefore I should like that everyone whom I am now addressing should say to himself or herself, “Do I know anything about this Divine deliverance in my own heart and life? If I do not,
- 161. I have gravecause to fear as to my condition in the sight of God; but if I do, let me be full of praise to God for this great mercy, that I have a share in this Divine deliverance: ‘As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.’” Do all of you know anything about the pit wherein is no water? 1. Regarding it as a state of spiritual distress, do you understand what it means to be in such a comfortless condition? It was a common custom, in the East, to put prisoners into deep pits which had been dug in the earth. The sides were usually steep and perpendicular, and the prisoner who was dropped down into such a pit must remain there without any hope of escape. According to our text, there was no water there, and apparently no food of any kind. The object of the captors was to leave the prisoner there to be forgotten as a dead man out of mind. Have you ever, in your experience, realised anything like that? There was a time, with some of us, when we suddenly woke up to find that all our fancied goodness had vanished, that all our hopes had perished, and that we ourselves were in the comfortless condition of men in a pit, without even a single drop of water to mitigate our burning thirst. You need to know it, for this is the condition into which God usually brings His children before He reveals Himself to them. 2. The condition of being shut up in a pit wherein is no water is not only comfortless, but it is also hopeless. How can such a prisoner escape? He looks up out of the pit, and sees far above him a little circle of light; but he knows that it is impossible for him to climb up there. Perhaps he attempts it; but, if so, he falls back and injures himself. He lies fallen as a helpless, hopeless prisoner. 3. A man, in such a pit as that, is not only comfortless and hopeless, but he is also in a fatal condition. Without water, at the bottom of a deep pit, he must die. Many of God’s children have known this experience to the fullest possible extent; and all of them have been, in some measure, brought into the pit wherein is no water. But concerning those who have believed in Jesus, our text is true, and God can say, “I have sent forth thy prisoners out of the pit wherein is no water.” Are you out of the pit? Then it is certain that you came out of it not by your own energy and strength, but because the Lord delivered you. Divine power, and nothing hut Divine power, can deliver a poor law-condemned conscience from the bondage under which it groans. There is this further comfort, that if He has set us free we are free indeed. It is only God who can deliver a bondaged conscience; but when it is delivered by Him, it need not be afraid of being dragged back to prison any more. But how has He done this great work? This is one of the principal clauses of our text: “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” The people of God are set free from their bondage by the blood of the covenant. I trust that you will never be weary of listening to the doctrine of substitution. If you ever are, it will be all the more necessary that you keep on hearing it until you cease to be weary of it. That doctrine is the very core and essence of the Gospel. “The Lord hath laid on Him the iniquity of us all With His stripes we are healed.” Nothing can give the soul repose when it is about to meet its God, except the knowledge that Christ was made a curse for us that we might be blessed in Him. No prisoners are set free except by the blood of Jesus; and, as the blood of the covenant is Godward, the means of our coming out of the pit wherein is no water, so it is the knowledge of Christ as suffering in our stead that sets the captive free. I hope I am not addressing any who will remain for a long time in the pit wherein is no water. I did so myself, but I blame myself now for having done so. II. A Divine invitation given. Do you catch the thought that is intended to be conveyed
- 162. by these words?Yon have been taken out of the pit, and there, close beside you, is the castle of refuge; so, the moment you are drawn up out of the pit, run to the castle for shelter. The parallel to this experience is to be found in the 40th Psalm, where David says that the Lord had brought him up out of the horrible pit, out of the miry clay, and set his feet upon a rock, and established his goings; and now that you are delivered from your prison pit, you are to go and dwell in the fortress, the high tower, which the Lord has so graciously prepared for you. The promises of God in Christ Jesus are the stronghold to which all believing men ought to turn in every time of trouble, and Jesus Christ Himself is still more their Stronghold in every hour of need. Sheltered in Him, you are indeed surrounded with protecting walls and bulwarks, for who is he that can successfully assail the man who is shielded and guarded by the great atoning sacrifice of Christ? Yet you will often feel as if you were still in danger. When you do so feel, turn to the Stronghold directly. Do you mourn your slackness in prayer, and does the devil tell you that you cannot be a Christian, or you would not feel as you do? Then, run to Christ directly. Has there been, during this day, some slip in language, or has there even been some sin in overt act? Then, run to Christ directly; turn you to the Stronghold. So, again, I say to you, never try to combat sin and Satan by yourselves, but always flee away to Christ. Inside that Stronghold, the most powerful guns of the enemy will not be able to injure you. They who have gone the furthest in the Divine life yet do well to walk in Christ just as they received Him at the first. III. The Divine promise. “Even today do I declare that I will render double unto thee.” 1. First, if you, who have been delivered from the pit wherein is no water, continually turn to Christ, you shall have twice as much joy as ever you had sorrow. The grief that we had before we found Christ was a very mountain of sorrow, but how has it been with you since you came to Jesus? Have you not, after all, had twice as much joy as you have had sorrow? Oh, the unspeakable delight of the soul that has found peace in Jesus after having been long in bondage to sin and Satan! I think I have told you before that I heard Dr. Alexander Fletcher once say, when he was preaching, that on one occasion, passing down the Old Bailey, he saw two boys, or young men, jumping and leaping and standing on their heads, and going through all sorts of antics on the pavement. He said to them, “Whatever are you at?” But they only clapped their hands, and danced more joyously than before; so he said, “Boys, what has happened to you that you are so glad?” Then one of them replied, “If you had been locked up for three months inside that prison, you would jump for joy when you came out.” “A very natural expression,” said the good old man, and bade them jump away as long as they liked. Ay, and when a soul has once been delivered from the pit wherein is no water it has a foretaste of the joy of heaven. The possession of Christ is, indeed, not only double bliss for all its sin, but much more than double. 2. More than that, God gives His servants the double of all that they expect. When we come to our Lord, it is as it was when the queen of Sheba came to Solomon. She said that the half had not been told her; and if you raise your expectations to the highest point that you can reach, you who come to Christ will find them far exceeded in the blessed realisation. He is indeed a precious Christ to all who believe in Him; but He is a hundred times more precious than you can ever imagine. (C. H. Spurgeon.) The condition of sinners
- 163. “Prisoners of hope.” I.All sinners are prisoners. A prisoner implies— 1. Criminality. 2. Deprivation: society, light, etc. 3. Bondage. A sinner is a slave. His soul himself is enslaved, death cannot free him. Some of the prisoners have— II. Hope. Some, not all. None in hell. But some on earth. 1. Provision has been made for their deliverance. 2. The vilest of men have obtained deliverance. 3. Deliverance is freely offered to all. (Homilist.) The place of hope in the Gospel Fear and hope have two things in common. They are both prospective. They regard the future as possible. We neither hope nor fear that which cannot conceivably affect us. With these two points of resemblance, Hope and Fear are in all else opposite and contradictory to each other. Fear is the apprehension of a future possible evil. Hope is the anticipation of a future possible good. Human life is largely indebted to hope: almost all that redeems it from gloom and misery is, if you look into it, hope more than happiness. Hope, not fruition, is the happiness, while we are in the body, of man that must die. This hope has degrees. One man is full of it. He puts his hand to nothing without intending, expecting, resolving to succeed. And the hope which cheers also strengthens. Expectation is success—unless the calculation has been utterly fanciful, and the sum wrongly added. Certainly the absence of hope is a bar to success. Depression is always weakness. A man is not entirely responsible for it; health, temperament, nature, may alone be to blame. More often there is blame; a man has not braced himself by early discipline: he has let the fibre of character become loose and feeble; he has admitted into the memory, into the conscience, into the life, something of that which is utter weakness—sin. Great things are never done, even small successes are never achieved, where there is no hope. Not to hope is not to have. The Gospel will have a place for hope. We are to ask what it is. How does Christ use this powerful principle? He makes it everything. St. Paul even says, “We are saved by hope.” Of Christ it is said, “For the joy which was set before Him, He endured the Cross.” The anticipation of a blessed future, which is the definition of hope, supported our Lord in working out our redemption. You will find that every thing ever done bravely and effectively in the strength of Christ by His people, has been done in the power of hope. Fear may teach watchfulness. Fear may keep a man to his duty. Fear may constrain a man to combat a sin, or shake off a bad companion, or to resolve to make his life less purposeless, and more decided; but fear, if it stood alone, could make no man a hero, nor a martyr, nor a saint. That is left for hope. We see in education the stimulus of hope. How largely do we use it in every school system that is worth the name! But there is a use of hope which is fallacious and mischievous. Hope is not irrational because it is sanguine. There is no encouragement in man’s life, or in God’s Word, for that kind of hope which either dreams of reaping without sowing, or looks for sudden counteractions of influences wantonly indulged. There are men whose whole life is spent in reckoning upon results to which they have contributed nothing but hindrance. There are men who may call themselves waiters
- 164. upon providence, butwhom God would rather describe as gamblers in chances. It is so in reference to the things of this life; it is so in reference to a more serious thing—the condition of the soul, and the destinies of eternity. Gospel hope has for its object Gospel promise. See some of those future good things which God has promised, and therefore the Christian hopes for. One of these is growth, progress, at last perfection, in holiness. To a Christian person the prospect of becoming holy is the most blessed, most glorious revelation. If it be a revelation, certainly it is a hope. Holiness is sometimes preached as a duty, not preached as a promise. That is not God’s method. Scripture sets holiness before us rather as a gift than as a toil. I have called this one of the objects of a Christian hope, but it is the sum of all. I knit into one the hope of holiness and the hope of heaven. I know indeed that many talk of heaven who have no thought for the way to it. Scum hope to meet there lost friends; some dream pleasantly of the trouble of conflict ended, and the repose of the everlasting unbroken. But all this is vague and unsatisfactory: there is nothing of it in the Bible . . . Then love too well Him who is your hope to count anything too difficult to do, or too precious to sacrifice for Him! Saved by hope, hope to the end. Where He went before, follow after! (C. J. Vaughan, D. D.) Saved by our hope The years of the history of the Church which have as yet resisted most successfully the efforts of scientific research are the earliest years. The first century is the most obscure. With or without a history satisfying to modern canons, the Church accomplished in that time a spiritual work which, for present moral effects, for power to attract and subjugate souls of every nation and degree of culture, for inspiring new motives of action to a languid and despairing world, has far surpassed any other change known to us in the history of man. If the question is asked, as it often is, on what does our faith in God and Christ depend, we ought perhaps to reply, on the fact that Jesus rose from the dead, and that His resurrection restored Him as a living leader to His disciples, so that His presence welded them together as one community, zealous of good works, abhorring sin, sure of eternal life. “Never,” says Ewald, “in the whole world has a whole community, through a course of many years, lived so exclusively with all its thoughts in heaven, as that primitive community of Christianity without a visible Christ did actually live.” With this belief we must stand or fall. Christian exclusiveness rests upon a belief in the central doctrine of the resurrection. The firm and sturdy belief that Christ is risen, and that we are risen, will not be replaced by Leibnitz’s immortality of unlimited progress, or by the impersonal immortality of Spinoza, which to the individual soul is hardly more than a promise of nothingness. “The impossibility of a future life is not yet proved. With modern science immortality remains still a problem; and if the problem has not yet received a positive solution, neither has it received a negative one, as is sometimes maintained.” (Archbishop Thomson.) Prisoners of hope The prophet exhorts both those who had returned from Babylon and those who continued in Babylon to direct their eyes to the Messiah, to shelter themselves in Him as their stronghold. I. The characters described. “Prisoners of hope.” Such is the condition of man in general. Still, even these are prisoners of hope. They have not yet crossed the portal on which justice hath graven, “There is no hope.” Still more emphatically are they “prisoners of
- 165. hope” who feeltheir bondage and pant for liberty. II. The direction here given. “Turn ye to the stronghold.” The soul is invited to trust in Christ as the only refute and hope of the guilty. III. The promise with which the text closes. I will render double unto thee. This expression is used in Scripture to describe a blessedness exceeding all that we can ask or think. Not according to our former sufferings, but double; not according to the punishment we have deserved for our sins, but double; not even the like blessings as were enjoyed by saints of old, but double. (Stephen Bridge, M. A.) Prisoners of hope I. The image under which we are addressed. “Prisoners of hope.” Man, in more senses than one, is a prisoner. This earthly body is, in one sense, his prison. He is also a prisoner of sin. We are captives of Satan. But we are prisoners of hope. With the prospect of release and encouragement. Such was the case with Israel’s captives. In this life we are all prisoners of hope. And those who by Divine grace have been brought back to God are in a still more distinct and peculiar manner the prisoners of hope. II. The admonition given in the text. The language is that of earnest solicitation. Imminent peril is threatened. The flying captives who have escaped their prison are in danger of being seized and retaken by the enemy; and here is an impregnable fortress opened, into which they are invited to turn. We have no hesitation in applying this language to Christ. (D. Wilson, M. A.) Refuge in God God is not content with merely promising some refuge for stricken souls, but fascinates our faith with the wealth of imagery by which He declares it. In this verse He calls, “Turn you to the stronghold.” Fortified places were provided generally on the top of some steep mountain, or approached only by a narrow defile where one could withstand a multitude of assailants, and into which the people ran from the villages and fields when the land was invaded. In other passages God is represented as a “hiding place,” where evil cannot even find and attack the soul (Psa_32:7); a pavilion, where safety is supplemented with comfort and delight (Psa_27:5); the shadow of a great rock in a weary land, the caves and overhanging cliffs (Isa_32:2), beneath which travellers and cattle escape the intense heat. How He assures us that our refuge is not through human expediencies, but Divine interposition in the “Rock that is higher than I”! Indeed, our refuge is something better than even a Divine expediency; it is in God Himself (Psa_62:7-8: “My refuge is in God.” Psa_57:1: “In the shadow of Thy wings”). Emphasise the personality of the Divine comfort. I. The completeness of this refuge. From the guilt of sin through the Cross—from the power of sinfulness in us through the Holy Spirit; from fears of all sorts—His promises so many and so varied between us and anticipated evil, like the many stones of the fortress facing outward in every direction; from depression, the cup He gives us “running over”—the spiritual overplus as opposed to the depressive occasion in the flesh or in the circumstances; from the ennui of secular pleasures and business, His revelation lifting our minds to the contemplation of the vast and glorious truths of both His earthly and heavenly kingdom; from unrest—He will keep in perfect peace the mind that is
- 166. stayed on Him;from the weariness of all selfism, imparting the spirit of love and unselfish devotion, etc. II. How shall we find this refuge? It is not far away; need not go to Rome for it (Popish pilgrims), nor to Jerusalem (Crusaders’ expectation of finding relief at the Holy Sepulchre): “The word is nigh thee, even in thy mouth, and in thy heart,” etc. 1. It is not a mysterious refuge, or one hard to understand. There is no Esoterism of Christian experience, no favoured few, no especial soul light in theological refinements; Grotius prayed for the faith of his serving man. 2. It is not difficult to attain. “Knock,” “Ask,” “All things are ready.” The great heart of the Eternal is close about us; no whispering gallery so quickly catches sounds as God’s quick intent to bless catches the soul’s desire. (Homiletic Review.) Message of grace to sinners The Gospel of Christ is a true friend to the penitent sinner. It is a refuge for the destitute, a shelter for the oppressed, and a defence in all “times of trouble.” It is a “stronghold,” and all that flee into it are safe. The words of the text apply— 1. To the unawakened sinner. You are a prisoner, though unconscious of your captivity. You are the prisoner of Satan, and in bondage to sin. But God, who is a God of mercy, hath provided a great deliverer to interpose in your behalf. He hath opened the doors of the prison house. At His command the chains of bondage fall off. 2. To the awakened sinner. When we perceive a concern for the soul in any one we thank God for His mercies, and pray that the work may be abiding and prosper. 3. To the weak believer. Unbelief hides from your view and from your enjoyment the truths and promises of the glorious Gospel, and keeps your soul still the prisoner of doubt, lest you should not hold out to the end of the journey, and reach in safety the kingdom of heaven. You need the exercise of a more lively faith in the free and finished salvation of the Cross, and a more simple reliance on the redeeming love and power of Christ. Hear, then, the voice of your Lord and Saviour, “Turn to the stronghold, ye prisoners of hope.” Look more simply to Jesus. He is a complete and almighty Saviour. (C. Davy.) The Messiah in the character of a Redeemer I. The persons whom He comes to redeem. The description is of a mixed nature: it represents a state in the main bad, yet not so wholly bad as to be past recovery. Though this “pit” doth not yield any water, yet water may be brought to it. The description points at those who feel their misery, and earnestly look and long for deliverance. By “prisoners of hope” we understand all sinners who are within reach of Divine mercy, and more especially those who are suing for mercy, under the felt burden of sin and misery. And even they who have obtained mercy may come under this description. The present condition of believers upon earth is neither a state of perfect liberty nor of uninterrupted peace. These are the blessed ingredients which constitute the happiness of the Zion above, but whilst they sojourn in this strange land they are liable to various and painful distresses. There are other prisons besides the pit of an unconverted state; prisons where those who are dear to God may suffer a temporary confinement. There they are
- 167. “prisoners of hope.” II.The advice or command addressed to them. By the “stronghold” is meant “the blood of the covenant,” or rather the new covenant itself, ratified and sealed by the blood of Christ. It is an impregnable defence to all who flee to it for refuge. How are we to turn to this stronghold? 1. We must turn our back upon everything else, and abandon all other means of deliverance, as refuges of lies, which will miserably disappoint those who expect relief from them. 2. That we turn our eyes to this stronghold, and narrowly examine the security it affords. 3. That we actually flee to it, and improve it for all the purposes for which it was intended. III. A gracious and encouraging promise. 1. The promise itself is most gracious. “I will render double unto you.” 2. The comfort of this promise is greatly heightened by the manner of publishing it. “Even today do I declare.” (R. Walker.) The prisoner of hope The multitudes in this fallen world need some other place of refuge than that which they have already discovered. If they had already found peace and security, there could be no necessity for directing them to “turn” to any new stronghold or place of defence. I. The figure under which the text describes the great mass of mankind. 1. “Prisoners.” Even the real servant of God finds much to remind him that he has not yet reached the region of perfect liberty. As to the man of the world, he is altogether a prisoner. 2. They are “prisoners of hope.” All who have fallen from God are to be considered as “prisoners of hope.” To whom shall we deny the privileges of hope? While there is life there is hope. II. The counsel given in the text. 1. A stronghold is here pointed out to you. By stronghold is meant every refuge which the mercy of God has provided for His guilty creatures. But especially the love, the merits, and the righteousness of the Saviour of sinners, the Son of God, the Redeemer of a lost world. 2. We are directed to turn to the stronghold. (1) We must be persuaded of the inefficiency of every other. (2) We must be persuaded of its sufficiency for our safety. (3) It is essential that we actually take possession of it. Inferences— 1. What a confirmation do topics such as this lend to the authenticity of that faith into which we are baptized. 2. If the provision made in the Gospel for the wants and distresses of human nature
- 168. be one markof its Divine origin, let us take care to apply it to the use for which it is so emphatically designed. (J. W. Cunningham.) Counsel to prisoners The text primarily alludes to the Jews in captivity. I. The prisoners of hope. We have in our country at the least three kinds of prisoners. 1. Those upon whom sentence is passed, and they are therefore consigned to further imprisonment, punishment, banishment, or death. 2. Those who are guilty of felony or misdemeanour, but who have not yet appeared before the judge to have their trial; and— 3. Debtors who, in consequence of adversity or prodigality, have been brought into distress and prison. There are also three kinds of prisoners in a moral or spiritual sense. 1. Those who have died impenitent, and have received sentence of eternal death. These are not prisoners of hope, their state is eternally fixed. They must be banished forever from God. Thanks be to God! this is not our state. 2. All who are living in sin are prisoners. Compare a man shut up in prison until the assizes when he must appear before the judge, and a sinner shut up in the prison of sin until death introduces him into the presence of the Judge of all the earth. The sinner is the bond slave of Satan. A prisoner is liable at any moment to be brought to justice; and so is a wicked man. He is yet a prisoner of hope. 3. There are debtors who often, in consequence of carelessness or prodigality, have brought themselves into sorrow and confinement. This is the case with backsliders. Their case is pitiable, but not desperate. They are prisoners of hope. II. The stronghold to which these prisoners are exhorted to turn. 1. A stronghold signifies literally a place of safety or defence; figuratively, it is put for the Church of God, and sometimes for the Lord Himself. 2. He is a place of safety and defence to His people. They are shielded from the curse attached to a breach of the holy and righteous law of God. 3. This stronghold is accessible by all kinds of sinners. As soon as ever they come to themselves, and are sensible of their situation, they may find shelter in the love of the Saviour. III. Enforce the exhortation. “Turn you to the stronghold, ye prisoners of hope.” 1. Confess and forsake all your sins. 2. It is the will of God that you should thus turn from prison to liberty, from sin to holiness. 3. To return from your prison will be your highest interest, both in this world and in that which is to come. 4. If you refuse to turn to the strong hold you will be destroyed, and that without remedy.
- 169. 5. Turn now!Delays are dangerous! (B. Bailey.) The double blessing In these words are to be noticed— I. The persons. “Prisoners of hope.” Though all men are prisoners by nature, yet all men are not “prisoners of hope.” Every natural man is a prisoner to sin and Satan, and shut up in unbelief; sin has dominion over him, he lies in the arms of the wicked one. The persons spoken to in the words of the text are the same persons who are mentioned in the verse which precedes the text. The people addressed are a people who were sent forth out of the pit wherein is no water, by which a state of nature doubtless is intended; which is a filthy, dark, wretched, and uncomfortable state, wherein no refreshment can be had. These are called in the text “prisoners of hope,” which they are, not only because they possess hope as a grace of the Spirit in their hearts, but also because it causes its professors to hope for the enjoyment of those things which are promised to the people of God in the Word of God, and which they are not yet put in the possession of. Though these people are sent forth out of the pit of nature, yet they may be called “prisoners,” because their consciences are not yet acquitted of guilt. They are prisoners, but prisoners of hope. II. The exhortation. “Turn ye to the stronghold.” Christ undoubtedly is intended. It is by turning to Christ, in a way of believing, that guilty consciences can be liberated, and joy and peace experienced. Believing in Christ is also called coming to Him, looking to Him, turning to Him. Those who do this find themselves screened from the curse of the law; the charge of sin; the punishment of it; from Satan’s rage; and from every other enemy. III. The declaration, “I will render double unto thee.” Either by this the abundance of grace and mercy in Christ is intended; or by the term “double” is meant the pardon of their sins, and acceptance of their persons; or it is a promise of God’s removing guilt from their consciences, and of His restoring peace, which also is a double blessing. The whole of this passage is a display of God’s love and care, which He exercises towards all those who are redeemed by the blood of Christ, in virtue of which it is that God sends them forth out of the pit of nature, and then directs them as prisoners of hope to burn to the stronghold (Christ), and promises to render unto them the double blessings above mentioned. (S. Barnard.) The prisoners of hope Turning to the Jews who still remained in Babylon, Zechariah invites them to quit the land of their captivity and hasten to Jerusalem, “Turn you to the stronghold, ye prisoners of hope.” They were in captivity, but that not an interminable captivity; they were prisoners of hope; and were now invited to a place of refuge and security. This is the primary meaning of the passage before us, but the language is suitable in the universal Church of God. The invitation of the Gospel is here addressed to “prisoners.” “Whosoever committeth sin is the servant (slave) of sin.” Many who would justly spurn at the thought of being the slaves of any man are yet in bondage to a master of whose service they have more reason to be ashamed. All men are, by nature, servants of sin and children of wrath, exposed by their past transgressions of the law of God, and by the contrariety of their hearts to it, to His just displeasure I speak to those whose conscience tells them that they have never yet earnestly sought the deliverance that is provided for
- 170. them. You areindeed prisoners, but you are prisoners of hope. To you the door of mercy is still open. There is an offer of deliverance, an invitation to a refuge, a place of safety. Are there some of you sensible of the danger of your state before God, convinced of sin, and tremblingly alive to its fearful consequences? Turn, then, to the stronghold. Turn to the covenant made by God with believers in Christ Jesus, the sure promise that He will pardon, justify, and deliver from condemnation, sanctify, and keep unto eternal life, those who cast themselves upon His mercy through Jesus Christ as their only hope. Are some of you desirous of turning to the stronghold, and yet know not how to set about your return? See the promise in Isa_42:16. You who have fled to the hope set before you in the Gospel may have strong consolation. (M. M. Preston, M. A.) The ground of Christian confidence The words of this text may be considered as justly applicable to the great Messiah, as highly expressive of the happiness which those shall enjoy who have recourse to Him for salvation. I. The character of those to whom the exhortation is addressed. They are “prisoners.” Enter into the feelings of the ordinary criminal prisoner. Consider the tumults of soul which he experiences from the review of his iniquitous deeds. When reviewing the wretched state of a prisoner of this description the reflection irresistibly strikes us,—how happy this man might have been had his conduct been uniformly influenced by the laws of righteousness. All men, by nature, are prisoners. They have all become obnoxious to those fearful judgments which this law hath denounced against its transgressors. The situation of the prisoner is a faint emblem of the wretchedness of the natural man. The prisoner was confined in a dark dungeon; so do clouds and darkness encompass the soul. The prisoner is loaded with fetters. Every man, in his natural state, is shackled by the galling fetters of sin. The prisoner must expect to end his guilty career by a disgraceful death. But these prisoners are called “prisoners of hope.” Dangerous is the state of sinful man, but not desperate. The stroke of death may yet be averted, and they may become heirs of eternal life. Loaded as men may be with iniquities, Omnipotence can easily release them from the oppressive burden. By the term “prisoners of hope” may also be meant those who have felt a deep sense of their misery and danger, who earnestly look for deliverance from the power and guilt of sin. Men of this description are in a most hopeful way. Those also may be included in the term who have already tasted that the Lord is merciful and gracious, but are subject to depression of mind. In the best of men there remains some portion of natural corruption. II. The import of the exhortation. By the stronghold is here meant the blood of the atonement, or the “blood of the covenant.” Through this blood those spiritual consolations are imparted to men which are so necessary to their happiness. This stronghold is a most impregnable defence to all who flee to it for refuge. The covenant of grace is adequate to all the wants and necessities of sinful men. It is there is to be found unlimited pardon of sin; through it the Divine acceptance has been assured; through it grace is communicated to purify the soul from every stain of corruption; through it that wisdom is conferred which is profitable to direct in all things, and that power which shall enable man to surmount every difficulty. The fulness of the Godhead dwelleth in the Mediator of this covenant, and He becometh to all who believe, “wisdom and righteousness and sanctification and complete redemption.” What is implied by turning to this stronghold, the perfect righteousness and complete atonement of the Redeemer? It means that we renounce every mean or false security. Many are the grounds of false
- 171. dependence on whichunthinking, ignorant men rely. Let all who have hitherto relied on these grounds of false dependence henceforth renounce them forever; and let them betake themselves to the finished work of Jesus, who is the tried precious cornerstone, the sure foundation which God hath laid in Zion. (M. Gait, M. A.) Christ a stronghold I. In what sense, or on what account, are mankind represented as prisoners? The prison is of a spiritual description. It is not so much a place as a state of confinement. All men, by nature, are under the curse of God, and the power of sin and Satan. The law, the justice, the truth, the power of God; these are the walls and bolts and bars that confine you. The evil dispositions and passions of men answer all the purposes of chains and bolts, to disable their souls from rising towards heaven, or moving a step in the way of holiness. II. Why are some called prisoners of hope, and who are they that may be so called? It implies that there are some without hope. The devil and his angels are such. Such also are all those among men who have died without repentance and pardon; and they are a multitude, we fear, greater than any man can number. Who are prisoners of hope? 1. All who are alive upon the earth. 2. Those who possess the means of grace are more particularly to be considered as prisoners of hope. 3. Those who feel religious impressions. III. What is this stronghold? It is Christ. 1. He secures us from the wrath of God. 2. From the assaults of sin and Satan. 3. From worldly confusion and calamities. IV. What is implied in turning to this stronghold? 1. You must be thoroughly convinced of Christ’s ability to defend you. 2. You must forsake all other refuges. 3. In order to obtain safety in Christ there must be an actual acceptance of Him, and a steady reliance upon Him for protection. V. How do we know that Christ is such a stronghold? 1. Consider His Divine perfections. 2. His Divine appointment. Have you turned to this stronghold? Some have. Some are still secure in Satan’s confinement. Some feel the fetters begin to gall them, and they are sighing for liberty. Be often looking back to your former imprisonment. Adore the grace that provided such a stronghold. And beware of dishonoring this stronghold. This is done when men think it a confinement, and are uneasy under its restraints. (S. Lavington.)
- 172. A stronghold I. Howthe Saviour may be called a Stronghold. A stronghold implies a place of safety or security, and can only allude to Christ. The Psalmist called Him his castle, his fortress, his tower of defence, the rock of his might—doubtless impressed with the security afforded to the weak who can cleave unto Him. Few terms can be more forcible than the one contained in our text, but we must feel our weakness to appreciate the force of the term, We must feel the necessity of our having a stronghold to turn unto. 2. To whom the term “prisoners of hope” may refer. This evidently applies to the whole world. When Adam sinned he became a prisoner—a slave to sin and evil passions. This slavery he entailed upon all his children. It is the evil nature of man that holds him bound—it withers the germ of life; it destroys all the energies and Divine flowings of the soul; it throws a chain upon the creature that holds him down, so that he cannot get free. We are prisoners in the flesh. The heart of stone rests within. But although a prisoner, still in hope. Prisoners by sin hope in Christ, because Christ gave Himself a ransom for sinners. The penitent sinner has hope because he is awakened by a consciousness of his sin, and by the apprehension of his danger. III. The promise contained in the text. The exhortation contains a promise of infinite magnitude: “I will render double unto thee.” You shall receive amends for the trouble you have endured, for the miseries of this world are not worthy to be compared to the glory that shall be revealed in us. (G. Thompson, M. A.) Inspiration of hope In one of the great battles of history the General of the French was approached by an excited officer, who cried, “The battle is lost! Yes,” was the cool reply; “but there is time to win another.” And so it proved, for the retreating troops rallied, and pressed forward in a still fiercer attack because of their temporary repulse, and at night all victory rested on the French banners. No defeat is final, unless you choose to make it so. There is always time to win a victory. Suppose your temper gets the better of you instead of your conquering it. Suppose you yield to the temptation you meant to rout so gloriously. Is that a reason for giving up and throwing down your arms? Not a bit of it. The end has not come yet. There is still time to win another battle. Make your next onset all the fiercer because of that temporary defeat. The hope of gain in dying There is a bird that mariners call the “frigate bird,” of strange habits and of stranger power. Men see him in all climes; but never yet has human eye seen him near the earth. With wings of mighty stretch, high borne, he sails along. Men of the far north see him at midnight moving on amid auroral fires, sailing along with set wings amid those awful flames, taking the colour of the waves of light which swell and heave around him. Men in the tropics see him at hottest noon, his plumage all incarnadined by the fierce rays that smite innocuous upon him. Amid their ardent fever he bears along, majestic, tireless. Never was he known to stoop from his lofty line of flight, never to swerve. To many he is a myth; to all a mystery. Where is his perch? Where does he rest? Where was he brooded? None know. They only, know that above the cloud, above the reach of tempest, above the tumult of transverse currents, this bird of heaven, so let us call him, on self- supporting wings that disdain to beat the air on which they rest, moves grandly on. So shall my hope be. At either pole of life, above the clouds of sorrow, superior to the
- 173. tempests that beatupon me, on lofty and tireless wing, scorning the earth, it shall move along. Never shall it stoop, never swerve from its sublime line of flight. Men shall see it in the morning of my life; they shall see it in its hot noonday; and when the shadows fall, my sun having set, the last they shall see of me shall be this hope of gain in dying, as it sails out on steady wing, and disappears amid the everlasting light. (W. H. Murray.) Prisoners of hope This title is not a fanciful one. To the Jew it had a triple significance. 1. He was under the yoke of a foreign despot, and longed to regain his freedom. 2. He was under the yoke of an unfulfilled promise of a coming Messiah, and yearned for the “day star to arise.” 3. He was under the yoke of the unrealised prophecies concerning the glory of the Messiah’s kingdom, and the eternal felicity of His followers. Rightly apprehended, the words of the text are the true designation of every real Christian. In two senses out of the three, however, they are not applicable to us. We are not under an alien yoke. The incarnation is not a hope, but a historic fact. In the third sense only are saints today “prisoners of hope.” I. We are prisoners to an unredeemed body. In St. Paul’s sense, “Even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Rom_8:23). Observe, then— 1. There is a sense in which the body is already redeemed. Christ by His contact with human flesh has sanctified it, and separated it from the service of sin; so that now we are exhorted to “present our bodies a living sacrifice, holy and acceptable unto God.” 2. There is another sense in which our bodies are not redeemed. (1) They are not yet free from manifold infirmities,—nervousness, drowsiness, debility, defects in the organs of sensation. (2) They are not yet redeemed from sensuous appetites. How soon the sensuous becomes sensual! 3. Hope anticipates the possession of an immortal body— (1) From which every element of weakness and infirmity is excluded. (2) In which carnal appetites shall have no place. (3) Which shall be no more subject to death. II. We are prisoners to a limited and superficial knowledge. “Now I know in part,”— there is the bondage. “Then shall I know even as I am known,”—there is the freedom. 1. Our knowledge touches not the essence, but only the phenomena of things. What they really are Omniscience only knows. Names are but disguises by which we hide our ignorance. The more we learn, the less we seem to know. “There are two sorts of ignorance. We philosophise to escape ignorance, and the consummation of our philosophy is ignorance. We start from the one, we repose in the other.” 2. Our knowledge reaches men, not as they are, only as they appear. All men are better or worse than they seem to be. The invisible part is the true man.
- 174. 3. Even thisknowledge is limited by the brevity of life and the conditions of its existence. The most profound thinker and the most extensive traveller must lay aside their work at the summons of death. 4. Since human knowledge is so limited, how irrational for human beings to impugn the Divine economy. As wise for the mole to criticise and condemn the landscape under which he burrows. Man’s work is to trust and wait. 5. Hope anticipates the solution of the dark enigma of human life. “Then I shall know even as I am known.” Things will appear as they really are. 6. Even this knowledge is progressive. The finite can never comprehend the infinite. Progress is heaven’s law as well as earth’s. III. We are prisoners to a circumscribed Christian fellowship. The great family of our Father is sadly dismembered. Whilst one in spirit and faith, our fellowship is ruptured by— 1. Doctrinal divergence. The Jews of bigoted ritualism still have no dealings with the Samaritans of a broader faith 2. Suspicion, the offspring of imperfect knowledge, is another cause of circumscribed fellowship. 3. Social status is a barrier to universal Christian fellowship. 4. Distance and death contribute to the limited measure of fellowship enjoyed by Christians. 5. Hope anticipates the universal and perfect fellowship of saints. (1) This will include all ages; (2) and all climes; (3) and all classes and creeds. IV. We are prisoners to an imperfect vision of Christ. “Now we see through a glass darkly.” There is the bondage. “Then face to face.” There is the substance of our hope. Yet note— 1. Christ is really apprehended by faith even here. This faith is a spiritual sense, akin to the eye of the body. It invests the invisible Saviour with a real personality. 2. This vision is at best a dim one. A reflected view, as when one beholds a face in a mirror. 3. Human nature in its present state is not capable of a more open vision. (Homiletic Magazine.) 13 I will bend Judah as I bend my bow and fill it with Ephraim.
- 175. I will rouseyour sons, Zion, against your sons, Greece, and make you like a warrior’s sword. BAR ES, "When - or For I have bent Judah for me As a mighty bow which is only drawn at full human strength, the foot being placed to steady it. It becomes a strong instrument, but only at God’s Will. God Himself bends it. It cannot bend itself. “And filled the bow with Ephraim.” The bow is filled, when the arrow is laid upon it. God would employ both in their different offices, as one. “And raised up thy sons, O Zion, against thy sons, O Greece.” Let people place this prophecy where they will, nothing in the history of the world was more contradictory to what was in human sight possible. “Greece was, until Alexander, a colonizing, not a conquering, nation. The Hebrews had no human knowledge of the site or circumstances of Greece. There was not a little cloud, like a man’s hand, when Zechariah thus absolutely foretold the conflict and its issue. Yet here we have a definite prophecy later than Daniel, fitting in with his temporal prophecy, expanding part of it, reaching on beyond the time of Antiochus, and fore-announcing the help of God in two definite ways of protection; (1) “without war,” against the army of Alexander Zec_9:1-8; (2) “in the war” of the Maccabees; and these, two of the most critical periods in their history after the captivity Zech. 9-16. Yet, being expansions of part of the prophecy of Daniel, the period, to which they belong, becomes clearer in the event by aid of the more comprehensive prophecies. They were two points in Daniel’s larger prediction of the 3rd empire.” And I will make thee as the sword of a mighty man - The strength is still not their own. In the whole history of Israel, they had only once met in battle an army, of one of the world-empires and defeated it, at a time, when Asa’s whole population which could bear arms were 580,000 (2Ch_14:8-10 ff), and he met Zerah the Ethiopian with his million of combatants, besides his 500 chariots, and defeated him. And this, in reliance on the “Lord his God, to whom he cried, Lord, it is nothing to Thee to help, whether with many, or with them that have no power; help us, O Lord our God; for we rest on Thee, and in Thy Name we go against this multitude” 2Ch_14:11. Asa’s words found an echo in Judas Maccabaeus (1 Macc. 3:16-19), when the “small company with him asked him, How shall we be able, being so few, to fight against so great a multitude and so strong?” “It is no hard matter,” Judas answered, “for many to be shut up in the hands of a few, and with Heaven it is all one to deliver with a great multitude or a small company. For the victory of battle standeth not in the multitude of an host; but strength cometh from Heaven.” But his armies were but a handful; 3,000, on three occasions (1 Macc. 4:6; 7:40; 9:5), on one of which they are reduced by fear to 800 (1 Macc. 9:6); 10,000 on two occasions (1 Macc. 4:29; 10:74); on another, two armies of 8,000 and 3,000, with a garrison, not trusted to fight in the open field (1 Macc. 5:17-20); on one, 20,000 (1 Macc. 16:4); once only 40,000, which Tryphon treacherously persuaded
- 176. Jonathan to disperse; these were the numbers with which, always against “great hosts,” God gave the victory to the lion-hearted Judas and his brothers. But who except He, in whose hands are the hearts of people, could foresee that He, at that critical moment, would raise up that devoted family, or inspire that faith, through which they “out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens?” Heb_11:34. CLARKE, "When I have bent Judah - Judah is the bow, and Ephraim is the arrows; and these are to be shot against the Greeks. I am inclined, with Bp. Newcome, to consider that the language of this prophecy is too strong to point out the only trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent; and it is probable that these prophecies remain to be fulfilled against the present possessors of Javan or Greece, Macedonia, and a part of Asia Minor. GILL, "When I have bent Judah for me,.... By whom are meant the apostles, who were Jews, and whose ministrations were made use of as a bow with arrows, to strike the hearts of men, and bring them into subjection to Christ: they were a bow of the Lord's bending and preparing, and which abode in strength, being made strong and effectual through the hands of the mighty God of Jacob: filled the bow with Ephraim: or rather, "filled Ephraim with the bow" (p); filled his hand with it; meaning, that some out of the ten tribes, as were the apostles, should be employed in drawing the bow of the Gospel, and shooting its arrows, the doctrines of it; which are comparable to them for swiftness, suddenness, and secrecy, and for their piercing and penetrating nature: and raised up thy sons, O Zion, against thy sons, O Greece; that is, persons of the land of Judea, as such the apostles were, and who belonged to Zion the church of Christ; who were raised up, qualified, and sent forth by him into the Gentile world, with weapons of warfare, not carnal, but spiritual; against the Gentiles in general, and the wise men of Greece, as at Athens, in particular, to confound some, and to conquer others, and bring them to the obedience of Christ. Some understand this of the Maccabees raised up against Antiochus, and the Greeks that possessed the kingdom of Syria: and made thee as the sword of a mighty man; that is, made the Gospel in the hands of the church, and of her sons, as a sword in the hand of a mighty man, by whom execution is done with it; this is the sword of the Spirit, even the word of God; and is sharp and cutting, and is the power of God unto salvation; as it is girt upon the thigh, and is in the hands of Christ the most Mighty; and as it is accompanied with the Spirit of God, and of power. HE RY 13-14, "They shall triumph over their enemies. The Jews, after their return, were surrounded with enemies on all sides. They were as a speckled bird; all the birds of the field were against them. Their land lay between the two potent kingdoms of Syria and Egypt, branches of the Grecian monarchy, and what frequent dangers they should be in between them was foretold, Dan. 11. But it is here promised that out of them all the Lord would deliver them; and this promise had its primary accomplishment in the times
- 177. of the Maccabees,when the Jews made head against their enemies, kept their head above water, and, after many struggles and difficulties, came to be head over them. It is promised, (1.) That they shall be instruments in God's hand for the defeating and baffling of their persecutors: “I have bent Judah for me, as my bow of steel; that bow I have filled with Ephraim as my arrows, have drawn it up to its full bent, till the arrow be at the head;” for some think that this is signified by the phrase of filling the bow. The expressions here are very fine, and the figures lively. Judah had been taught the use of the bow (2Sa_1:18), and Ephraim had been famous for it, Psa_78:9. But let them not think that they gain their successes by their own bow, for they themselves are no more than God's bow and his arrows, tools in his hands, which he makes use of and manages as he pleases, which he holds as his bow and directs to the mark as his arrows. The best and bravest of men are but what God makes them, and do no more service than he enables them to do. The preachers of the gospel were the bow in Christ's hand, with which he went forth, he went on, conquering and to conquer, Rev_6:2. The following words explain this: I have raised up and animated thy sons, O Zion! against thy sons, O Greece! This was fulfilled when against Antiochus, one of the kings of the Grecian monarchy, the people that knew their God were strong and did exploits, Dan_11:32. And they in the hand of an almighty God were made as the sword of a mighty man, which none can stand before. Wicked men are said to be God's sword (Psa_17:13), and sometimes good men are made so; for he employs both as he pleases. (2.) That God will be captain, and commander-in-chief, over them, in every expedition and engagement (Zec_9:14): The Lord shall be seen over them; he shall make it appear that he presides in their affairs, and that in all their motions they are under his direction, as apparently, though not as sensibly, as he was seen over Israel in the pillar of cloud and fire when he led them through the wilderness. [1.] Is their army to be raised, or mustered, and brought into the field? The Lord shall blow the trumpet, to gather the forces together, to proclaim the war, to sound the alarm, and to give directions which way to march, which way to move; for, if God blow the trumpet, it shall not give an uncertain sound, nor a feeble ineffectual one. [2.] Is the army taking the field, and entering upon action? Whatever enterprise the campaign is opened with, God shall go forth at the head of their forces, with whirlwinds of the south, which were of incredible swiftness and fierceness; and before these whirlwinds thy sons, O Greece! shall be as chaff. [3.] Is the army actually engaged? God's arrows shall go forth as lightning, so strongly, so suddenly, so irresistibly; his lightnings shall go forth as arrows and scattered them, that is, he shot out his lightnings and discomfited them. This alludes to that which God had done for Israel of old when he brought them out of Egypt, and into Canaan, and had its accomplishment partly in the wonderful successes which the Jews had against their neighbours that attacked them in the time of the Maccabees, by the special appearances of the divine Providence for them, and perfectly in the glorious victories gained by the cross of Christ and the preaching of the cross over Satan and all the powers of darkness, whereby we are made more than conquerors. [4.] Are they in danger of being overpowered by the enemy? The Lord of hosts shall defend them (Zec_9:15); The Lord their God shall save them (Zec_9:16); so that their enemies shall not prevail over them, nor prey upon them. God shall be unto them for defence as well as offence, the shield of their help as well as the sword of their excellency, and this as the Lord of hosts, who has power to defend them, and as their God, who is engaged by promise to defend them, and by the property he has in them. He shall save them in that day, that critical dangerous day, as the flock of his people, with the same care and tenderness that the shepherd protects his sheep with. Those are safe whom God saves. [5.] Did their enemies hope to swallow them up? It shall be turned upon them, and they shall devour their enemies, and shall subdue with sling-stones, for want of better weapons, those that come forth
- 178. against them. Thestones of the brook, when God pleases, shall do as great execution as the best train of artillery; for the stars in their courses shall fight on the same side. Goliath was subdued with a sling-stone. Having subdued, they shall devour, shall drink the blood of their enemies, as it were, and, as conquerors are wont to do, they shall make a noise as through wine. It is usual for conquerors with loud huzzas and acclamations to glory in their victories and proclaim them. We read of those that shout for mastery, and of the shout of a king among God's people. They shall be filled with blood and spoil, as the bowls and basins of the temple, or the corners of the altar, were wont to be filled with the blood of the sacrifices; for their enemies shall fall as victims to divine justice. JAMISO , "bent Judah — made Judah as it were My bow, and “filled” it “with Ephraim,” as My arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (compare Notes, see on Dan_8:9; see on Dan_11:32; 1 Maccabees 1:62; 2:41-43), the oppressor of Judah. Having spoken (Zec_9:1-8) of Alexander’s victories, after the parenthesis (Zec_9:9, Zec_9:10) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judah to gain over Alexander’s successor, after his temporary oppression of them. O Zion ... O Greece — God on one hand addresses Zion, on the other Greece, showing that He rules all people. K&D 13-15, "This thought is supported in Zec_9:13. by a picture of the glory intended for Israel. Zec_9:13. “For I stretch Judah as my bow, fill it with Ephraim, and stir up thy sons, O Zion, against thy sons, O Javan, and make thee like the sword of a hero. Zec_9:14. And Jehovah will appear above them, and like the lightning will His arrow go forth; and the Lord Jehovah will blow the trumpets, and will pass along in storms of the south. Zec_9:15. Jehovah of hosts will shelter above them, and they will eat and tread down sling-stones, and will drink, make a noise, as if with wine, and become full, like the sacrificial bowls, like the corners of the altar.” The double recompense which the Lord will make to His people, will consist in the fact that He not only liberates them out of captivity and bondage, and makes them into an independent nation, but that He helps them to victory over the power of the world, so that they will tread it down, i.e., completely subdue it. The first thought is not explained more fully, because it is contained implicite in the promise of return to a strong place; the “double” only is more distinctly defined, namely, the victory over Javan. The expression, “I stretch,” etc., implies that the Lord will subdue the enemies by Judah and Ephraim, and therefore Israel will carry on this conflict in the power of its God. The figurative description is a bold one. Judah is the extended bow; Ephraim the arrow which God shoots at the foe. ת ֶשׁ ֶק is indeed separated from ה ָהוּדְי by the accents; but the lxx, Targ., Vulg., and others, have taken it more correctly, as in apposition to ה ָהוּדְ;י because with the many meanings that ְך ַר ָ possesses, the expression ה ָהוּדְי ְך ַר ָ needs a more precise definition; whereas there is no difficulty in supplying in thought the noun qesheth, which has been mentioned only just before, to the verb י ִאת ֵ ִמ (I fill). י ִאת ֵ ִמ is to be understood as signifying the laying of the arrow upon the bow, and not to be explained from 2Ki_9:24, “to fill the hand with the bow.” A bow is filled when it is supplied with the arrow for shooting. We must bear in mind that the matter is divided rhetorically between the parallel members; and the thought is this: Judah and Ephraim are bow and arrow in the
- 179. hand of Jehovah.י ִ ְר ַ,עוֹר I stir up, not I swing thy children as a lance (Hitzig and Koehler); for if ר ֵעוֹר had this meaning, יתִנ ֲח could not be omitted. The sons of Zion are Judah and Ephraim, the undivided Israel, not the Zionites living as slaves in Javan (Hitzig). The sons of Javan are the Greeks, as the world-power, the Graeco-Macedonian monarchy (cf. Dan_8:21), against which the Lord will make His people into a hero's sword. This took place in weak beginnings, even in the wars between the Maccabees and the Seleucidae, to which, according to Jerome, the Jews understood our prophecy to refer; but it must not be restricted to this, as the further description in Zec_9:14, Zec_ 9:15 points to the complete subjugation of the imperial power. Jehovah appears above them, i.e., coming from heaven as a defence, to fight for them (the sons of Zion), as a mighty man of war (Psa_24:8). His arrow goes out like the lightning ( ְכ the so-called כ veritatis; for the fact described, compare Hab_3:11). Marching at the head of His people, He gives the signal of battle with a trumpet-blast, and attacks the enemy with terribly devastating violence. The description rests upon the poetical descriptions of the coming of the Lord to judgment, the colours of which are borrowed from the phenomena of a storm (cf. Psalm 18 and Hab_3:8.). Storms of the south are the most violent storms, as they come from the Arabian desert, which bounds Canaan on the south (Isa_21:1; cf. Hos_13:15). But Jehovah not only fights for His people; He is also a shield to them in battle, covering them against the weapons of the foe. This is affirmed in ם ֶיה ֵל ֲע ןֵגָי in Zec_9:15. Hence they are able to destroy their enemies, and, like devouring lions, to eat their flesh and drink their blood. That this figure lies at the foundation of the horrible picture of לוּ ְכ ֽፎְ,ו is evident from Num_23:24, which was the passage that Zechariah had in his mind: “Behold a people like the lioness; it rises up, and like the lion does it lift itself up: it lies not down till it devour the prey, and drink the blood of the slain.” Hence the object to לוּ ְכ ֽፎ is not the possessions of the heathen, but their flesh. ע ַל ֶק יֵנ ְבፍ שׁוּ ְֽב ָⅴ does not mean, they tread down (subdue) the enemy with sling-stones (lxx, Vulg., Grot.); for ק יֵנ ְבፍ cannot, when considered grammatically, be taken in an instrumental sense, and is rather an accus. obj.; but they tread down sling-stones. The sling-stones might be used per synecdochen to signify darts, which the enemy hurls at them, and which they tread down as perfectly harmless (Kliefoth). But the comparison of the Israelites to the stones of a crown, in Zec_9:16, leads rather to the conclusion that the sling-stones are to be taken as a figure denoting the enemy, who are trampled under the feet like stones (Hitzig, Hengstenberg). Only we cannot speak of eating sling-stones, as Koehler would interpret the words, overlooking שׁוּ ְֽב ָⅴ, and appealing to the parallel member: they will drink, reel as if from wine, which shows, in his opinion, that it is the sling-stones that are to be eaten. But this shows, on the contrary, that just as there no mention is made of what is to be drunk, so here what is to be eaten is not stated. It is true that wine and sacrificial blood point to the blood of the enemy; but wine and blood are drinkable, whereas sling-stones are not edible. The description of the enemy as sling-stones is to be explained from the figure in 1Sa_25:29, to hurl away the soul of the enemy. They drunk (sc., the blood of the enemy) even to intoxication, making a noise, as if intoxicated with wine (ןִיַי מוֹ ְⅴ, an abbreviated comparison; cf. Ewald, §221, a, and 282, e), and even to overflowing, so that they become full, like the sacrificial bowls in which the blood of the sacrificial animals was caught, and like the corners of the altar, which were sprinkled with the sacrificial blood.
- 180. ּת ִוָז arecorners, not the horns of the altar. The sacrificial blood was not sprinkled upon these; they were simply smeared with a little blood applied with the finger, in the case of the expiatory sacrifices. According to the law (Lev_1:5, Lev_1:11; Lev_3:2, etc.), the blood was to be swung against the altar. This was done, according to rabbinical tradition (Mishn. Seb. 1Sa_25:4., and Rashi on Lev_1:5), in such a manner, that with two sprinklings all the four sides of the altar were wetted, - a result which could only be ensured by swinging the bowls filled with blood, so as to strike the corners of the altar. CALVI , "God declares here that the Jews would be the conquerors of all nations, though they were then despised. That people, we know, were hated by all; and they were at the same time weak, and had hardly any strength, so as to be able to resist the wrongs done them on every side. As then this trial might have terrified weak minds, the Prophet says that the Jews would be as it were the bow and the quiver of God, so that they would be able to pierce all nations with their arrow; and that they would also be like a sword, which would wound and lay prostrate the strongest. We now perceive the meaning of the words, and see also the reason why the Prophet made this addition, even because the Jews were filled with terror on seeing themselves surrounded on every side by violent and strong enemies, to whom they were very unequal in strength. ow, these similitudes we know occur elsewhere in Scripture, and their meaning seems to be this — that the Jews would be the conquerors of all nations, not by their own prowess, as they say, but because the Lord would guide and direct them by his own hand. For what is a bow except it be bent? and the bow itself is useless, except the arrow be discharged. The Prophet then teaches us, that though the Jews could do nothing of themselves, yet there was strength enough in God’s hand alone. I have bent for me, he says, Judeah as a bow. The Lord reminds the Jews of his own power, that they might not regard their own strength, but acknowledge that they were made strong from above, and that strength to overcome their enemies would be given them. Hence he compares Ephraim to a quiver. But we have seen yesterday, that Judah and Ephraim are to be taken as the same; for as it had been a divided body, God intimates here, that when the Jews became again united and joined together, and when the ten tribes showed brotherly kindness towards the kingdom of Judah, then the people would be to him like a bow well furnished, being fully supplied with arrows. (111) He afterwards adds, I will rouse thy sons, O Sion, against thy sons, O Javan. This apostrophe is more emphatical than if the third person had been adopted; for by addressing first Sion, and then Greece, he shows that he possesses power over all nations, so that he raises up the one and casts down the other, as he pleases. As to the word ,יון Ivan, we have elsewhere seen that it is to be taken for Greece, and now for all the countries beyond sea. Yet many think that the word Jonah is derived from this Hebrew word, and, as it often happens, is corruptly pronounced. But we may gather from many instances that ,יון Ivan, is put for Greece, or for distant
- 181. countries, and specificallyfor Macedonia. It is then the same as though he had said — That the Jews would be superior to all heathen nations, even were they to unite together and bring vast forces from distant lands. For the Greeks could not have waged war in Judea with a small force; they must have brought with them large armies, to fight in a strange country and unknown to them. or could the Jews have attacked the Grecians or other remote nations, except they were favored with aid from heaven. For this reason also he adds, that they would be like a sword, by which a strong man can destroy others of less power. Let us now go on — This prophecy is viewed by Henderson as having been fulfilled in the wars of the Maccabees. See 1 Maccabees 1:62. This was also the view of Theodoret, Jerome, Grotius, and Marckius. ewcome thought that “the language of this prophecy is too strong for these events, and may remain to be fulfilled against the present possessors of the countries called Javan, which were Greec, Macedonia and part of Asia Minor.” With this view Adam Clarke concurs, though Scott demurs. But there seems to be nothing here, and especially in the following verses, that does not well comport with the wars of the Maccabees. — Ed. TRAPP, "Zechariah 9:13 When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. Ver. 13. When I have bent Judah for me] God himself did the work, though by the sons of Zion, as his instruments whom he used, and prospered against the sons of Greece, that is, the successors of Alexander the Great, who led them out of Greece against the power of Persia, and who, seizing upon Egypt and Syria, crushed and ground the poor Jews between them, as between two millstones. This prophecy was fulfilled in the Maccabees; but may have an eye to the apostles, who were some of them of Judah, some of Ephraim; that is, of the ten tribes, as of Zebulun, aphthali. These Christ used as bows and arrows in the hand of a mighty man, whereby the people fell under him, Psalms 45:5; the sons of Greece especially, where so many famous churches were planted, as appears by the Acts and the Revelation. See Revelation 6:2. {See Trapp on "Revelation 6:2"} And make thee as the sword of a mighty man] Given thee both arms and an arm to wield them. For it is God that strengtheneth and weakeneth the arms of either party in battle, Ezekiel 30:24. It is he also that rendereth the weapons vain or prosperous, Isaiah 54:17, Jeremiah 50:9. This Judas Maccabeus well understood, and therefore had his name from the capital letters of this motto written in his ensign, Mi camoca belohim Iehovah, Who is like thee, O Lord, among the gods? St Paul also, that conquered so many countries, and brought in the spoils of so many souls to God (whence the change of his name from Saul to Paul, as some think, from Sergius Paulus, the proconsul, whom he converted to the faith, Acts 13:9). "The weapons of our warfare," saith he, "are mighty through God to the casting down of strong holds." " ot I, but the grace of God that is with me," 2 Corinthians 10:4, 1 Corinthians 15:10. And, "Ye men of Israel, why look ye so earnestly upon us," saith
- 182. Peter, "as ifby our own power or holiness," &c., Acts 3:12. COKE, "Zechariah 9:13. Greece— That Javan, or Ion (for the Hebrew word יון may be sounded either way, accordingly as it is differently pointed) means Greece, anciently Ionia, having its name from Javan, or Ion, the son of Japhet, and grandson of oah, is sufficiently made appear in Bochart. Geograph. Sacra, lib. iii. c. 3. And by the sons of Javan or Greece are most probably meant here the same enemies of Israel, whose destruction is foretold, Ezekiel 38; Ezekiel 39 under the names of Gog and Magog; which many have understood to denote the Turks, who are now in possession of the same countries as were formerly called in Scripture Javan. COFFMA , ""For I have bent Judah for me, I have filled the bow with Ephraim; and I will stir up thy sons, O Zion, against thy sons, O Greece, and will make thee as the sword of a mighty man." "Judah ... Ephraim ..." The use of these words that stand for the pre-exilic kingdoms of northern and southern Israel should not be understood as a promise of God that the old secular states of Israel would again appear and be reunited under a Davidic ruler. Such a gross misunderstanding is refuted by everything in the Bible. What is meant is that the times of the Messiah are in view and that the prophecy continues to apply primarily to those days of Christ. The mention of Ephraim and Judah reveal that all the fleshly descendants of Abraham from both the old kingdoms, that is, all of them who were part of the "righteous remnant," ,will in those days become followers of Jesus Christ. Despite the overwhelming impact of these verses being focused on Messianic times, there would also be partial and token fulfillment in the fortunes of the secular Israel. As Higginson put it: "The prediction was largely fulfilled during the Maccabean struggle for independence from Syrian overlords in 165 B.C .... It also prefigures the warfare between the hosts of God and his foes."[32] We agree perfectly with this except, we see the burden of the prophecy as primarily applicable to the world-struggle of God's people throughout history as the primary focus instead of the secondary. It should be remembered that the weapons of carnal warfare have already been "cut off"; and in this verse God's people themselves become the "bow and arrow" and the mighty sword of the Lord. This forbids any complete identification of the passage with the Maccabean struggle. "The marvelous pictures that follow are too rich and glorious to be limited to the Maccabean days."[33] The language of this prophecy is too strong to point out the only trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent.[34] The big thing in the passage is the identification of Greece as the fifth head of the seven headed scarlet beast of Revelation 13. In the rise of Alexander, Zechariah had
- 183. already prophesied God'sprotection of Jerusalem, which occurred as promised, but here is the signal that the fifth head will be no different from any of the others. They will persecute and destroy (to the extent of their ability) the people of God. This of course took place under the Seleucids, the portion of "Greece" that pertained to Palestine. The Maccabean conflict is identified with that period. The appearance of the word "Greece" in this verse, one of the clearest and most certain examples of predictive prophecy in the Bible, has sent the critical community into an uproar seeking some way to deny it. Some have screamed "interpolation," as the best defense when everything else fails; but as Dentan admitted, "The phrase has been regarded by a number of commentators as a gloss; this conclusion, however, is extremely improbable."[35] There are no textual problems with the passage; it clearly is part of the sacred text; and the only basis of getting it out is "by ruling out prediction as impossible."[36] "We have here a definite prophecy later than Daniel, fitting in with his temporal prophecy, expanding part of it, and reaching on beyond the time of Antiochus... yet nothing in the history of the world was any more contradictory to what in human sight was possible .... There was not a little cloud, like a man's hand, when Zechariah thus absolutely foretold the conflict and its issue."[37] BE SO , "Verses 13-16 Zechariah 9:13-16. When I have bent Judah for me — “A strong and sublime manner of expressing that God would use Judah and Ephraim as his instruments of destruction.” — ewcome. As if he had said, When I have made Judah my bow, and Ephraim my arrow, have used them as my instruments of war. Judah and Ephraim are equivalent to Judah and Israel. The men of Ephraim being expert archers, the expression of filling the bow with Ephraim, seems to allude to that circumstance. And raised up thy sons, O Zion, against thy sons, O Greece — Enabled the Jews, under the conduct of the Maccabees, to destroy the forces of the Syrian kings, Antiochus Epiphanes, and others, who were the successors of Alexander, the founder of the Grecian monarchy: see note on Daniel 8:22. And made thee as the sword of a mighty man — Given success to thy arms, that none shall withstand thee. And the Lord shall be seen over them — Shall give conspicuous tokens of his presence with them, and his presiding over them and directing them in all their enterprises, leading them on and protecting them, as when they came out of Egypt. And his arrow shall go forth as the lightning — He shall fight for them with a force that shall be irresistible: the lightning is often called God’s arrow. And the Lord shall blow the trumpet — Shall give the signal of war, shall animate them to, and assist them in battle. And shall go with whirlwinds of the south — Shall discomfit his enemies as a whirlwind tears in pieces every thing that stands in its way; or shall scatter them as the dust is scattered by the whirlwind. The most vehement storms to which Judea was subject came from the great desert country to the south of it: see note on Isaiah 21:1. The Lord of hosts shall defend them — The hand of God shall visibly appear in protecting the Maccabees. And they shall devour and subdue with sling- stones — They shall conquer their enemies with as unequal a force as that of David, in respect of Goliath, when he subdued him with a sling-stone. And they shall
- 184. drink and rejoice— In their festivals, when they shall offer sacrifices of thanksgivings for their victories; and make a noise as through wine — Raise shouts of triumph, as men are wont to do whose hearts are glad with success, and cheered with wine. And they shall be filled like bowls, &c. — They shall be filled, or shall fill themselves, with the spoil of their enemies; and as the corners of the altar. — As the horns of the altar are with the blood of the victims. And the Lord shall save them as the flock of his people — Or, shall save them, his people, as a flock. He shall take care of them and preserve them, as a shepherd does his flock. They shall be as the stones of a crown — Precious in his sight; lifted up as an ensign, or trophy, upon his land — In other words, God shall make it known to the world how dear they are to him, and his favour toward them shall be an encouragement to others to become proselytes to the true religion: see Isaiah 62:3; Malachi 3:17. CO STABLE, "Verse 13-14 Yahweh, as the divine Warrior, would use Israel as a weapon to subdue the Gentiles. Judah would be His bow, and Ephraim would be His arrow. He was in complete command of Israel"s affairs. He would come against the nations like an army called to advance with a trumpet and like a strong southern storm (cf. Exodus 24:9-10; Exodus 24:15; Exodus 24:18). This verse saw initial, partial fulfillment when the Jews overthrew the Greeks during the Maccabean revolts in the second century B.C. But final, complete fulfillment awaits Messiah"s second coming. [ ote: See H. A. Ironside, otes on the Minor Prophets, p394.] ELLICOTT, "(13) When.—Better, for; and read the verbs in the future, the tense used being the “prophetic perfect.” These verses are prophetic of the military prowess of Israel, through the aid of the Lord God, and were signally fulfilled in the triumphs of the Maccabees over the Grecian rulers of Syria (B.C. 167-130), even though the prophet may not have had any distinct notion of such distant events. With Ephraim.—As though with an arrow. (Ephraim, see ote on Zechariah 9:10, and on Zechariah 12:1.) EXPOSITOR'S BIBLE COMME TARY, "Verses 13-17 3. THE SLAUGHTER OF THE GREEKS Zechariah 9:13-17 The next oracle seems singularly out of keeping with the spirit of the last, which declared the arrival of the Messianic peace, while this represents Jehovah as using Israel for His weapons in the slaughter of the Greeks and heathens, in whose blood they shall revel. But Stade has pointed out how often in chapters 9-14 a result is first stated and then the oracle goes on to describe the process by which it is achieved. Accordingly we have no ground for affirming Zechariah 9:13-17 to be by another hand than Zechariah 9:9-12. The apocalyptic character of the means by which the heathen are to be overthrown, and the exultation displayed in their slaughter, as in a great sacrifice (Zechariah 9:15), betray Israel in a state of absolute political weakness, and therefore suit a date after Alexander’s campaigns, which is also made
- 185. sure by thereference to the "sons of Javan," as if Israel were now in immediate contact with them. Kirkpatrick’s note should be read, in which he seeks to prove "the sons of Javan" a late gloss; but his reasons do not appear conclusive. The language bears several traces of lateness. "For I have drawn Judah for My bow, I have charged it with Ephraim; and I will urge thy sons, O Zion, against the sons of Javan, and make thee like the sword of a hero. Then will Jehovah appear above them, and His shaft shall go forth like lightning; and the Lord Jehovah shall blow a blast on the trumpet, and travel in the storms of the south. Jehovah will protect them, and they shall devour(?) and trample; and they shall drink their blood like wine, and be drenched with it, like a bowl and like the corners of the altar. And Jehovah their God will give them victory in that day How good it is, and how beautiful! Corn shall make the young men flourish and new wine the maidens." WHEDO , "Verses 13-17 13-17. When the exiles have been restored to their homes they will enter upon an era of conquest (Amos 9:12); under the leadership of Jehovah himself they will triumph over all their enemies, and subsequently they will be exalted to glory and honor (compare the more peaceful picture in Zechariah 9:9-10). The constructions of Zechariah 9:13 are peculiar; hence the translation and interpretation of details are more or less obscure, but the general thought is clear, which is that Jehovah will use the restored exiles as weapons in the conflict with the hostile nations. This thought is expressed in very bold figures. When — Better, R.V., “For”; which connects Zechariah 9:13 with Zechariah 9:12. Judah… Ephraim… Zion — The last name seems to include the entire restored community, which consists of elements representing the northern and southern kingdoms, called respectively Ephraim and Judah. Have bent — All the tenses in Zechariah 9:13 should be rendered as future tenses; R.V. so renders the last two; the others are prophetic perfects. Bent — Literally, tread down. The large bows were bent by putting one end upon the ground and holding it with the foot, while the other end was being bent with the hand. The English translation of the first two clauses follows the Hebrew accentuation, but it seems preferable to follow the construction of most of the ancient versions and take bow with Judah in the first clause, “for I will bend for me Judah as a bow,” and the second clause, “and I will fill it with Ephraim.” Judah is to be the bow, Ephraim the arrow. Raised up — Better, R.V. “I will stir up”; to battle. This seems the only natural rendering of the verb in this place. In 2 Samuel 23:18; 1 Chronicles 11:11; 1 Chronicles 11:20, where it has the meaning to wield, to swing, that is, a spear, the noun spear is added. By itself the verb does not have the meaning to wield for a
- 186. spear. Against thy sons,O Greece — Hebrews Yawan. ot a district in southern Arabia, but Greece (Joel 3:6), which is. thought of here as a representative world power (see Introduction, p. 583); as such it represents all powers hostile to Zion. The sons of Greece are the Greeks. The direct address to the hostile power is peculiar; nowhere else in the context is the enemy addressed, but always the chosen people. We may be justified, therefore, in reading, with several of the ancient versions, “against the sons of Greece.” Kirkpatrick proposes the omission of “against thy sons, O Greece,” because (1) the definiteness of the allusion to Greece is unlike the generality which in the main characterizes the passage; (2) the enemy is not addressed elsewhere in the text; (3) nothing could have been more natural than the insertion of such a gloss in the Maccabean times. (4) The differences of reading between LXX. and Targum. The former reads, “against the sons of Greece”; the latter, “against the sons of the peoples.” (5) The gain to the rhythm. (6) The rendering to stir up interrupts the metaphors. He reads Zechariah 9:13 : — For I bend Judah for a bow. Lay Ephraim on it for an arrow, Wield thy sons, O Zion, for a spear, And make thee as a hero’s sword. This is a very smooth reading, but can it be accepted? (1) As already stated, the translation wield for a spear of the Hebrew verb ‘ur is not warranted by the usage. (2) The rhythm of the English may gain by the omission, but the rhythm of the Hebrew suffers. (3) The reading of LXX. is supported by other ancient versions, while the Targum stands alone. o one acquainted with the character of the two versions would hesitate to prefer LXX.; but even the Targum reading proves that something was there. (4) That a certain passage might be explained as a gloss does not prove it to be such. (5) Objection (2) is removed if the reading of LXX. and other ancient versions is accepted. (6) The allusion to Greece may stand alone, but the one reference is all that is needed. (7) In order to make the series entirely symmetrical it would be necessary to introduce a name in the last line, for the comparison of one and the same person with a sword and a spear is peculiar. The sword of a mighty man — Effective and irresistible. PULPIT, "The Lord proceeds to explain the promised blessings in detail. First is signified the victorious resistance of the Maccabees against the Seleucidae—a figure of Messiah's victory over all the enemies of God. When (for) I have bent Judah for me. The verbs are in the prophetical perfect, and may be rendered future By a grand figure God is represented as a warrior armed for battle, who uses his people for the weapons of his warfare. The Hebrews speak of "treading" the bow, where we say "bend," because they used the foot in bending it. In the present case Judah is God's bow. Filled the bow with Ephraim. Ephraim is the arrow (comp. Psalms
- 187. 127:4, Psalms 127:5).Judah and Ephraim, the united people, are God's instruments, and fight against the world power in his strength. And raised up; better, and I will stir up; Septuagint, ͂ש̓מודוסו: Vulgate, suscitabo. Greece; Javan. ot a vague term for the tar west, whither some prisoners had been carried, but to be taken strictly as the appellation of Greece. othing but inspiration could have enabled Zechariah and Daniel to foresee the rise of the Macedonian dynasty, and the struggle between the Jews and the Syro-Grecian power in Maccabean times, which is here plainly announced. The earlier the date assigned to this part of Zechariah's prophecy, the more incredible is it that any mere human sagacity or prescience should have enabled a man to fore. tell these events, or to see in Greece a power arrayed in conflict with the people of God. And made thee; rather, and I will make thee. God will make his people into a hero's sword to execute vengeance on the enemy. BI 13-17, "The Lord of hosts shall defend them God works amongst the nations in the interests of His people The double recompense which the Lord will make to His people will consist in the fact that He not only liberates them out of captivity and bondage, and makes them into an independent nation, but that He helps them to victory over the power of the world, so that they will tread it down, i.. completely subdue it. The first thought is not explained more fully because it is contained implicite in the promise of return to a strong place, the double only is more distinctly defined, namely, the victory over Javan. The expression, “I stretch,” etc., implies that the Lord will subdue the enemies by Judah and Ephraim, and therefore Israel will carry on this conflict in the power of its God—Keil. I. That God works amongst the nations of the earth. God is here represented as raising up Zion against Greece. “And raised up thy sons, O Zion, against thy sons, O Greece.” The literal reference, it may be, is to the help which He would render the Maccabees, as the heroic leaders of the Jews, to overcome the successors of the Grecian Alexander, Antiochus Epiphanes, and the other Grecian oppressors of Judah. He works with the Jew and the Greek, or Gentile—the two great divisions of mankind. He is in their conflicts and their battles. 1. He works universally amongst men. He works with the “sons” of Zion and the “sons” of Greece. He operates with all, with the remote and the distant, with the little and the great, with the good and the bad; He is in all human history. All good He originates, all evil He overrules. 2. He works by human agency amongst men. “When I have bent Judah for Me, filled the bow with Ephraim.” God carries out His purposes with man by the agency of man; wicked kings are His tools, obscure saints are His ministers of state. 3. He works manifestly amongst men. “And the Lord shall be seen over them”; or, as Keil renders it, “Jehovah shall appear above them.” 4. He works terribly amongst men. “And His arrow shall go forth as the lightning, and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south.” “Like lightning will His arrow go forth, and the Lord Jehovah will blow the trumpets, and will pass along in storms of the south.”—Keil. He is in the crashings of conflagrating cities, in the booming thunders of contending armies, in the wild whirlwinds of battling kingdoms; with Him there is “terrible majesty” as He proceeds on His march in human history.
- 188. II. God worksamongst the nations of the earth in the interests of His people. 1. He works for their defence. “The Lord of hosts shall defend them,” or shelter them. 2. He works for their victory. “They shall devour and subdue with sling stones,” etc. “Jehovah of hosts shall protect them, and they shall devour and tread down the sling-stones, they shall drink, they shall be noisy, as those who drink wine; they shall be full as the bowl, as the corners of the altar.”—Henderson. The idea is their complete triumph over their enemies. Hengstenberg observes that there is not the least indication that a spiritual conflict is intended. Quite true, but a spiritual conflict it may illustrate, and its victory too. 3. He works for their salvation. “And the Lord their God shall save them in that day as the flock of His people.” 4. He works for their glory. “They shall be as the stones of a crown, lifted up as an ensign upon His land.” Or, as Hengstenberg renders it, “For crowned jewels shall they be rising up upon His land.” There is true glory awaiting the good. There is a crown of glory laid up in heaven, etc. 5. He works for their perfection. “For how great is His goodness, and how great is His beauty! Corn shall make the young men cheerful, and new wine the maids.” We accept the rendering of Keil here, which is not only faithful to the original, but in harmony with the context. The prophet is speaking of the high privileges of God’s people, and not of the excellences of the Supreme. It is an exclamation of admiration of the high privileges of the godly. (Homilist.) The Lord Will Appear 14 Then the Lord will appear over them; his arrow will flash like lightning. The Sovereign Lord will sound the trumpet; he will march in the storms of the south, BAR ES, "And the Lord shall be seen over them - o “He will reveal himself,” protecting them. Cyril: “He says plainly, that the Lord God will be with them and will
- 189. fight in serriedarray with them and will with them subdue those who resist them.” It is as if he would say, “When they go forth and preach everywhere, the Lord shall work with them and confirm the word with signs following” Mar_16:20. “And His arrow shall go forth as the lightning.” Habakkuk directly calls the lightnings the arrows of God: “at the light of Thine arrows they went” . Here it is probably of an invisible agency, and so compared to that awful symbol of His presence, the lightning. And the Lord God shall blow with the trumpet - As their Commander, ordering their goings. The blowing of the trumpet by the priests in war was commanded, as a reminiscence of themselves before God, “If ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets, and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies” Num_ 10:9. Abijah said, “God Himself is with us for our captain, and His priests with sounding trumpets to cry alarm against you” 2Ch_13:12. And shall go with whirlwinds of the south - As being the most vehement and destructive. So Isaiah, “As whirlwinds in the south sweep by, He cometh from a desert, from a terrible land” Isa_21:1. Such smote the four corners of the house where Job’s children were , and they perished. CLARKE, "The Lord shall be seen over them - Shadowing and refreshing them, as the cloud did the camp in the wilderness. His arrow shall go forth as the lightning - They shall be conquered in a way that will show that God fights for his followers. The description here is very sublime; we have a good imitation of it in Nonnus: - Και τοτε γαιαν ᅋπασαν επεκλυσεν ᆓετιος Ζευς, Πυκνωσας νεφεεσσιν ᆇλον πολον· ουρανιη γαρ Βρονταιοις παταγοισι ∆ιος µυκησατο σαλπιγξ. Nonn. Dionys., lib. 6. ver. 229. “When heaven’s dread trumpet, sounding from on high, Breaks forth in thunders through the darken’d sky; The pregnant clouds to floods of rain give birth. And stormy Jove o’erwhelms the solid earth.” J. B. B. C. In these two verses there is a fine image, and an allusion to a particular fact, which have escaped the notice of every commentator. I must repeat the verses: Zec_9:13 : When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. Zec_9:14 : And the Lord shall be seen over them, and his arrows shall go forth like lightning. The reader will consult what is said on Hos_7:16, relative to the oriental bow, which resembles a [figure C] in its quiescent state, and must be recurved in order to be strung.
- 190. Here, Judah isrepresented as the recurved bow; Ephraim, as an arrow placed on the string, and then discharged against the Javanites or Greeks with the momentum of lightning; the arrow kindling in its course through the air, and thus becoming the bolt of death to them against whom it was directed. Volat illud, et incandescit eundo, Et quos non habuit, sub nubibus invenit ignes. “It flies apace; and, heating, mounts on high, Glows in its course, and burns along the sky.” GILL, "And the Lord shall be seen over them,.... His apostles and ministers: or, "shall appear to them" (q); and be seen by them, as he was in the days of his flesh; they saw his person, his miracles, his sorrows, and sufferings; they saw him after his resurrection, and some have seen him since his ascension, with the eyes of their bodies, as well as with the eyes of their understandings; and so were fit to be witnesses of him: or, "the Lord shall appear over them", or "upon them" (r); he was seen over, and above them, when he ascended up to heaven; and upon them, by the descent of his Spirit on them at the day of Pentecost, and in other miraculous gifts bestowed upon them: or, "the Lord shall appear unto", or "for them" (s); by giving strength of body, and fortitude of mind; by protecting and preserving them, and by succeeding their labours: and his arrow shall go forth as the lightning: meaning the Gospel, and the swift progress of it, as well as the light it communicates, and the glory that goes along with it, and the efficacy of it: and the Lord God shall blow the trumpet; of the Gospel, so called, in allusion to the jubilee trumpet, which proclaimed liberty to servants, and restoration of inheritances: or to the trumpets made for the congregation of Israel to gather them together, and to express their joy at feasts: or to the trumpet used to proclaim war, and as an alarm for it; and this was blown by the Lord himself in person when here on earth, and by his ministers in his name: and shall go with whirlwinds of the south; that is, the Lord in the ministration of the Gospel shall go forth with the efficacy and energy of the Spirit: the Spirit is compared to "wind", because he works in a sovereign way where he listeth, and oftentimes imperceptibly, and ever powerfully; and to the "south" wind, because that brings warmth, serenity, and calmness, produces rain, and makes fruitful; and he it is which makes the Gospel efficacious; see Son_4:16. JAMISO , "Another image: “Jehovah shall be seen (conspicuously manifesting His power) over them” (that is, in behalf of the Jews and against their foes), as formerly He appeared in a cloud over the Israelites against the Egyptians (Exo_14:19, Exo_14:24). his arrow ... as ... lightning — flashing forth instantaneous destruction to the foe (Psa_18:14). blow ... trumpet — to summon and incite His people to battle for the destruction of their foe.
- 191. go with whirlwindsof the south — that is, go forth in the most furious storm, such as is one from the south (Isa_21:1). Alluding, perhaps, to Jehovah’s ancient miracles at Sinai coming “from Teman” (“the south,” in the Margin). CALVI , "He goes on with the same subject, but explains what I have said — that victory is promised to the Jews, not that which they could gain by their own power, but that which should happen to them beyond their expectation; for this is what is meant when he says, that God would be seen over them. For though the events of all wars depend on God, yet he is said to be seen where there is a remarkable victory, which cannot be accounted for by men. When unequal armies engage, it is no wonder when one becomes victorious; and it may sometimes be that a less number overcomes a greater, even because it exceeded the other in courage, in counsel, in skill, or in some other way, or because the larger army fought from a disadvantageous position, or trusting in its own strength rushed on inconsiderately. But when consternation alone dejects one party and renders the other victorious, in this case the power of God becomes evident. And even heathens have thought that men are confounded from above when courage fails them; and this is most true. We now then understand why the Prophet says, that God would be seen over the Jews, even because they would conquer their enemies, not by usual means, not after an earthly manner, but in a wonderful way, so that it would appear evident to be the work of God. He then adds, Go forth shall his arrow as lightning. He again repeats and confirms what we have already observed that there would be no movement among the Jews, no celerity, but what would be like the sword, which lies quiet on the ground, except it be taken up by the hand of man, and what also would be like the arrow, which can do no harm except it be thrown by some one. We then see that the victory mentioned before is ascribed to God alone. And for the same reason he adds what follows, that Jehovah would come with the shout of a trumpet, and also, with the whirlwind of the south. In a word, he means that the work of God would be evident when the Jews went forth against the enemies by whom they had been oppressed and would still be oppressed. That they might not then compare their own with their enemies’ strength, the Prophet here brings God before them, by whose authority, guidance, and power this war was to be carried on. And then, that he might extol God’s power, he says, that he would come with the shout of a trumpet, and with the whirlwind of the south Interpreters take the whirlwinds of the south simply for violent storms; for we know that the most impetuous whirlwinds arise from the south. But as the Prophet joins the whirlwinds of the south to the shout of a trumpet, he seems to me to allude to those miracles by which God showed to the Jews in a terrific manner his power on Mount Sinai, for the desert of Teman and Mount Paran were in that vicinity. We have seen a similar passage in the third chapter of Habakkuk Habakkuk 3:1, “God,” he said, “shall come from Teman, the Holy One from Mount Paran.” The Prophet’s object was to encourage the Jews to entertain hope; for God, who had long concealed himself and refrained from helping them, would at length come forth to their aid. How? He reminded them in that passage of the records of ancient
- 192. history, for Godhad made known his power on Mount Sinai, in the desert of Teman, and it was the south region with regard to Judea; and we also know that trumpets sounded in the air, and that all this was done that the Jews might reverently receive the law, and also that they might feel certain that they would be always safe under God’s hand, since he thus shook the elements by his nod, and filled the air with lightnings and storms and whirlwinds, and also made the air to ring with the shouts of trumpets. It is for the same reason that the Prophet speaks in this passage, when he says, that God would make himself known as formerly, when he astonished the people by the shouts of trumpets, and also when he appeared in whirlwinds on Mount Sinai. (112) He then adds — 13.When I shall have bent Judah for myself, And the bow filled with Ephraim, And roused up thy sons, O Sion, Against thy sons, O Javan, And made thee as the sword of a mighty man; 14.Then Jehovah shall be seen (a leader) over them, And go forth like lightning shall his arrow; Yes, the Lord Jehovah with a trumpet shall blow, And march in (or, accompanied with) the whirlwinds of the south. The “whirlwinds,” or storms, as rendered by Henderson, “of the south,” were impetuous and violent. See Job 37:9; Isaiah 21:1. The images here, as ewcome justly observes, are very sublime. The change of the person, as in verse 14th, is very common in the Prophets and in other parts of Scripture. See Genesis 3:22. — Ed. TRAPP, "Zechariah 9:14 And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south. Ver. 14. And the Lord shall be seen over them] Shall be conspicuous among them; he shall appear for them in the high places of the field, he shall make bare his arm, and bathe his sword in blood. How many do you reckon me at? said Antigonus to his soldier’s, when they feared the multitudes of their enemies. May not God say so much more to his? Hath ever any waxed fierce against him and prospered? If he but arise only, his enemies shall be scattered, and those that hate him shall flee before him, Psalms 68:1. His arrow shall go forth with the lightning] Here the former matter is illustrated by many lofty tropes and allusions either to those ancient deliverances at the Red Sea, and against the Canaanites and Philistines, by thunders, lightning, and tempest, or else, as Calvin rather thinks, to the terrible delivery of the Law, with thunderings and lightnings, and sound of trumpets, to the great amazement of the people, insomuch as Moses himself said, "I exceedingly fear and quake." He confers Habakkuk 3:3-5, and further allegeth that Teman, here rendered the South, was the same with Sinai, and lies south from Judaea. Lightning, thunder, and whirlwinds are a part of God’s armies, which he can draw forth at his pleasure against his
- 193. enemies. Such thingsas these happened often times in the wars of the Maccabees. And how the Lord mightily assisted his apostles, whose arrows went forth as the lightning, swiftly, suddenly, irresistibly, and whose thunder gave a loud alarm to all nations, I need not relate, Paulum quotiescunque lego, non verba mihi audire videor sod tonitrua. COKE, "Zechariah 9:14. Shall be seen over them— Leading them on and protecting them, as when they came out of Egypt. Exodus 13:21. His arrow shall go forth as the lightning— The lightnings are represented as the arrows of the Almighty, Psalms 18:14; Psalms 77:17 and he is here said to go forth like the lightning, scattering and discomfiting all before him. Whirlwinds of the south— The most vehement storms, to which Judaea was subject, came from the great desert country to the south of it. COFFMA , ""And Jehovah shall be seen over them; and his arrow shall go forth as the lightning; and the Lord Jehovah will blow the trumpet, and will go with whirlwinds of the south. Jehovah of hosts will defend them; and they shall devour and tread down the sling-stones; and they shall drink and make a noise as through wine; and they shall be filled like bowls, like the corners of the altar." This whole passage is a prophecy spoken in the terminology of carnal warfare; but the prophecy pertains absolutely to the victory of God's people in the spiritual sector. See the application of this as a remarkable prophecy of the Lord's Supper in the chapter introduction. We do not believe that the proper way to understand this is by changing the meaning of the text which speaks of "Drinking blood, etc," as in our version and many others. Matthew Henry rendered like it is, "They shall drink blood and make a noise as through wine."[38] Leupold concurred in this, adding that, "we have a metaphor."[39] As far as we can determine, the only metaphor connected with drinking blood that refers to Christianity points to John 6:53. This bold application of practically all of this chapter to the triumph of Christianity under the Lord Jesus Christ must certainly have gone beyond what was in the mind of Zechariah; but we are totally convinced that the limitation of "God's Word" as spoken through any prophet to the limits of what we may subjectively suppose was in the prophet's mind is wrong. We do not believe that Amos had the slightest idea of what he prophesied when he foretold the darkening of the sky at the Crucifixion, nor that Caiaphas had any proper notion at all of what he prophesied in John 11:49-52. The apostle Peter elaborated this principle in 1 Peter 1:10,12; and we are willing to receive that inspired testimony. And besides all that, there is inherent in all of the Word that God gave, a strength, quality, meaning, and validity far and beyond what may be demanded by the context. "Paul paraphrased passages without regard to their original context, or meaning ... It is as though the words of Scripture convey a convincing power within themselves apart from their original context."[40]
- 194. All that wehave seen of Sacred Scripture in a lifetime of study confirms Batey's view as absolutely correct. ELLICOTT, "(15) Subdue with sling stones.—Better, trample on sling stones in their valorous onslaught on the enemy. For the figures “devour” and “drink,” comp. umbers 23:24; Micah 5:8; Ezekiel 14:20; Ezekiel 39:16-17. Be filled.—With the blood of their enemies, like the bowls in which the priests caught the blood of the victims, and then sprinkled it on the corners of the altar. PETT, "Zechariah 9:14 ‘And YHWH will be seen over them, and his arrow will go forth as the lightning, and the Lord YHWH will blow the trumpet, and will go with the whirlwinds of the South.’ ‘YHWH will be seen over them.’ This may refer to some manifestation of the divine presence as in the pillar of fire, but more likely it signifies that He will be over them as their protector and commander. It is as commander that He ‘will blow the trumpet’ (i.e. command the trumpeter to blow it). ‘His arrow will go forth as the lightning.’ In Zechariah 9:13 the arrow of God is Ephraim, in which case ‘the whirlwinds of the south’ may be Judah (in Isaiah 21:1 the phrase possibly refers to a commonly known phenomenon in Judah used as a vivid picture). But as Zechariah 9:10 has demonstrated they will not be involved in warfare. The probability is that the picture has changed and that reference is being made directly to His own activity, for lightning arrows (2 Samuel 22:15; Psalms 18:14; Psalms 144:6) and strong wind (Jeremiah 4:11; Jeremiah 51:1) are regularly symbolic of God’s power and deliverance. With the King present fighting is unnecessary. WHEDO , "Verse 14-15 14. Jehovah himself will take a hand in the conflict. Shall be seen — Better, manifests himself. Over them — Over the sons of Zion; he comes from heaven and fights for them (Psalms 24:8; Habakkuk 3:11). The imagery of the description is borrowed from the thunderstorm (compare Psalms 18:7-15). His arrow — Compare Zechariah 9:13. As the lightning — Lightning flashes are called the arrows of Jehovah (Psalms 18:14); here his arrow Ephraim (Zechariah 9:13) is likened, in speed and destructiveness, to lightning. Trumpet — Better, horn (see on Hosea 5:8). Jehovah gives the signal to advance; then he himself rushes, at the head of his forces, against the enemy.
- 195. With whirlwinds ofthe south — Instead of with we should perhaps read like, which involves the interchange of two similar letters, that are confused in other places in the Old Testament. The storms coming from the south, from across the broad desert, are peculiarly severe (compare Isaiah 21:1; Job 37:9). Some have thought that there is here an allusion to the south (Sinai) as the original dwelling place of Jehovah, from which he was thought to proceed to assist his people (see on Habakkuk 3:3; compare Judges 5:4-5). Zechariah 9:15 contains a vivid description of the bloody conflict. The sons of Zion need have no fear, for Jehovah will be their shield. Devour,… drink — Like wild beasts they will fall upon their enemies to consume their flesh and drink their blood. A picture of utter destruction (compare umbers 23:24). Subdue with sling stones — R.V., “tread down the sling stones.” A.V. follows LXX. in taking sling stones as an instrumental accusative; they will subdue the enemies by the use of sling stones. However, the Revisers are probably correct in taking sling stones as the object. They may be regarded as representing all the missiles and weapons that are hurled by the enemies; these the sons of Zion will disregard entirely and trample under foot, and thus they will subdue the enemy and make a complete end of him (compare Job 41:28). Drink is separated from devour, so as to bring it into close connection with the next clause, with which it is logically connected. Make a noise as through wine — They roar, as if they were intoxicated, in wild excitement over the wonderful triumph. The close connection of this clause with the preceding would be brought out more clearly if it were rendered as a circumstantial clause, “They shall drink, while making a noise as through wine.” And they shall be filled like bowls — The bowls in which the blood of the sacrificial victims was caught (Exodus 38:3; umbers 4:14). As these are filled with the blood of sacrificial animals, so the Jews will be filled with the blood of their enemies. As the corners of the altar — The reference is not to the putting of blood on the horns (Exodus 29:12), but to the sprinkling of blood against the altar (Leviticus 1:5; Leviticus 1:11). According to rabbinical tradition this was done in such a manner that the four sides were covered with two sprinklings. In order to do this the bowls containing the blood had to be swung against two opposite corners with considerable force; therefore the corners and the space on either side of them were covered most thickly. To be covered with blood is a symbol of triumph (Isaiah 63:1- 3). PULPIT, "The Lord shall be seen over them. To encourage the chosen people in the contest, the Lord shall make iris presence manifest as their Leader. His arrow. God's arrows are the judgments which he inflicts upon his enemies, which come
- 196. forth suddenly asthe lightning flash, and cannot be avoided (Psalms 18:14; Habakkuk 3:11). Shall blow the trumpet. As the signal of battle and calamity ( umbers 10:9; 7:19, 7:20; Ezekiel 7:14; Amos 3:6; Zephaniah 1:16). Whirlwinds of the south. He shall come upon the enemy and sweep them away with irresistible force. Storms from the south were the most violent, coming from the Arabian desert (Job 37:9; Isaiah 21:1; Hosea 13:15). Septuagint, ͂ץ̓פןץב ͂עח̓נויכב ͅש́כבף ̓םו ́ףופביץ",נןסו He shall go in the surge of his menace." 15 and the Lord Almighty will shield them. They will destroy and overcome with slingstones. They will drink and roar as with wine; they will be full like a bowl used for sprinkling[c] the corners of the altar. BAR ES, "The Lord of hosts, shall defend them - As God says, “I will defend this city to save it, for Mine own sake and for My servant David’s sake” . The word is used by Isaiah only before Zechariah, and of the protection of Almighty God. The image of the complete protection on all sides stands first in God’s words to Abraham, “I am thy shield” Gen_15:1; David thence says to God, “Thou, O Lord, art a shield around me” (Psa_3:4, (Psa_3:3 in English)). And they shall devour, and subdue - Or more probably (as in the margin), “shall tread on, the stones of the sling,” as in the image of leviathan in Job, “The son of the bow will not make him flee; sling-stones are to him turned into stubble; clubs are counted as stubble; he laugheth at the shaking of a spear” (Job_41:20-21 (28, 29 English)). Their enemies shall fall under them, as harmless and as of little account as the slingstones which have missed their aim, and lie as the road to be passed over. It is not expressed what they shall devour, and so the image is not carried out, but left indefinite, as destruction or absorption only; as in that, “thou shalt consume (literally, eat) all the people which the Lord thy God shall deliver thee” Deu_7:16; and, “they are our bread” Num_14:9; and in that, “they shall devour (literally, eat) all the people round about” Zec_12:6, where the image is of fire, not of eating. The one thought seems to be, that
- 197. their enemies shouldcease to be, so as to molest them any more, whether by ceasing to be their enemies or by ceasing to be. There is no comparison here, (as in Balaam) with the lion; or of eating flesh or drinking blood, which, apart from the image of the wild beast, would be intolerable to Israel, to whom the use of blood, even of animals, was so strictly forbidden. They should disappear, as completely as fuel before the fire, or food before the hungry. The fire was invigorated, not extinguished, by the multitude of the fuel: the multitude of the enemies but nerved and braced those, whom they sought to destroy. And they shall be filled like bowls, like the corners of the altar - They shall be consecrated instruments of God; they shall not prevail for themselves, but for Him; they shall be hallowed like the bowls of the temple, from which the sacrificial blood is sprinkled on His altar, or “as the corners of the altar” which receive it. CLARKE, "The Lord of hosts shall defend then - He alone is the sure trust of his Church. Subdue with sling-stones - This was an ancient and powerful instrument in the hands of the Hebrews. See the note on Jdg_20:16. They shall drink - After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy. As the corners of the altar - They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims. GILL, "The Lord of hosts shall defend them,.... Against all their enemies; against Satan, and his temptations, and all the opposition made by him; against the world, and all the rage and reproach of men; this was remarkably verified in the apostles, who were preserved by the Lord amidst a thousand snares and dangers; and who was able to do it, being Jehovah, and the Lord of armies in heaven and in earth; he was as a shield unto them, as the word (t) used signifies; and to which he is often compared in Scripture. The Targum renders it, "the Lord of hosts shall have mercy on them;'' he encompassed them about with his favour as with a shield: and they shall devour; or "eat" (u); spiritual food; Christ the bread of life; whose flesh is meat indeed, and who is lived upon by faith; the blessings and promises of the everlasting covenant, of which the meek eat, and are satisfied; the Gospel and the truths of it, the words of faith and good doctrine, with which faithful ministers are nourished; all which is necessary, that they may be strengthened, and qualified to feed others with knowledge and understanding: and subdue with sling stones; such who are stouthearted, and far from righteousness; who become by their ministry penitent and humble, and subject to Christ, his Gospel and ordinances, even by the means of preaching of the word, which
- 198. seem very unpromisingand unlikely; being to men foolishness, and like the scrip and sling David took with him, and by which he brought Goliath down to the ground: and they shall drink; of the love of God, which, for its antiquity, purity, and refreshing nature, is like the best wine; and of the blood of Christ, which is drink indeed; and of the grace of the Spirit, which revives, strengthens, and extinguishes thirst: and make a noise as through wine; being full of joy and thankfulness for their spiritual food and drink; and so warm, zealous, and fervent in spirit, serving the Lord; free and open in their ministrations, loudly proclaiming the grace of God; bold, and fearless of danger: and they shall be filled like bowls; that were full of the blood of the offerings, as Jarchi and Kimchi explain it; or rather, as the Targum, that were full of fine flour and oil; they having their souls filled with good things, as the first of the above writers observes; a comfortable view of interest in the love of God; a large measure of spiritual joy, and a fulness of the gifts and graces of the Spirit, qualifying them for their work: and, as the corners of the altar; the Targum is, "they shall shine as the blood that shines upon the wall of the altar;'' at the corners of which it was poured out; signifying that they should be as full of the Spirit, and spiritual things, as the altar was of blood: so the Jewish writers say, when the priest took the blood in the bowl, he sprinkled of it two sprinklings upon the two corners of the altar, on the diameter of it, and below upon the northeast horn, and upon the southwest horn; and he ordered it so, as to sprinkle the blood on the horn, that it might surround the corners, and that the blood might be on the four sides of the altar round about (w). HE RY 15-17, " They shall triumph in their God. They shall take the comfort and give God the glory of their successes. So some read Zec_9:15. They shall eat (that is, they shall quietly enjoy) what they have got; God will give them power to eat it after they have subdued the sling-stones (that is, their enemies that slung stones at them), and they shall drink and make a noise, a joyful noise, before the Lord their maker and protector, as through wine, as men are merry at a banquet of wine. Being not drunk with wine, wherein is excess, but filled with the Spirit, they shall speak to themselves and one another in psalms, and hymns, and spiritual songs, as those that are drunk do with vain and foolish songs, Eph_5:18, Eph_5:19. And, in the fulness of their joy, they shall offer abundance of sacrifices to the honour of God, so that they shall fill both the bowls and the corners of the altar with the fat and blood of their sacrifices. And, when they thus triumph in their successes, their joy shall terminate in God as their God, the God of their salvation. They shall triumph, (1.) In the love he has for them, and the relation wherein they stand to him, that they are the flock of his people and he is their Shepherd, and that they are to him as the stones of a crown, which are very precious and of great value, and which are kept under a strong guard. Never was any king so pleased with the jewels of his crown as God is, and will be, with his people, who are near and dear unto him, and in whom he glories. They are a crown of glory and a royal diadem in his hand, Isa_62:2, Isa_62:3. And they shall be mine, saith the Lord, in that day when I make up my jewels, Mal_3:17. And they shall be lifted up as an ensign upon his land, as the royal standard is displayed in token of triumph and joy. God's people are his glory;
- 199. so he ispleased to make them, so he is pleased to reckon them. He sets them up as a banner upon his own land, waging war against those who hate him, to whom it is a flag of defiance, while it is a centre of unity to all that love him, to all the children of God, that are scattered abroad, who are invited to come and enlist themselves under this banner, Isa_11:10, Isa_11:12. (2.) In the provision he makes for them, Zec_9:15. This is the matter of their triumph (Zec_9:17): For how great is his goodness and how great is his beauty! This is the substance, this the burden, of the songs wherewith they shall make a noise before the Lord. We are here taught, [1.] To admire and praise the amiableness of God's being: How great is his beauty! All the perfections of God's nature conspire to make him infinitely lovely in the eyes of all that know him. They are to him as the stones of a crown; but what is he to them? Our business in the temple is to behold the beauty of the Lord (Psa_27:4), and how great is that beauty! How far does it transcend all other beauties, particularly the beauty of his holiness. This may refer to the Messiah, to Zion's King that cometh. See that king in his beauty (Isa_33:17), who is fairer than the children of men, the fairest of ten thousand, and altogether lovely. Though, in the eye of the world, he had no form or comeliness, in the eye of faith how great is his beauty! [2.] To admire and give thanks for the gifts of God's favour and grace, his bounty as well as his beauty; for how great is his goodness! How rich in mercy is he! How deep, how full, are its springs! How various, how plenteous, how precious, are its streams! What a great deal of good does God do! How rich in mercy is he! Here is an instance of his goodness to his people: Corn shall make the young men cheerful and new wine the maids; that is, God will bless his people with an abundance of the fruits of the earth. Whereas they had been afflicted with scarcity to such a degree that the young men and the maidens were ready to swoon and faint away for hunger and thirst (Lam_ 2:12, Lam_2:21; Lam_4:7, Lam_4:8; Lam_5:10), now they shall have bread enough and to spare, not water only, but wine, new wine, which shall make the young people grow and be cheerful, and (which some have observed to be the effect of plenty and the cheapness of corn) the poor will be encouraged to marry, and re-people the land, when they shall have wherewithal to maintain their families. Note, What good gifts God bestows upon us we must serve him cheerfully with, and must race the streams up to the fountain, and, when we are refreshed with corn and wine, must say, How great is his goodness! JAMISO , "devour — the flesh of their foes. drink — the blood of their foes; that is, utterly destroy them. Image (as Jer_46:10) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare Isa_63:1, etc.). subdue with sling-stones — or, “tread under foot the sling-stones” hurled by the foe at them; that is, will contemptuously trample on the hostile missiles which shall fall harmless under their feet (compare Job_41:28). Probably, too, it is implied that their foes are as impotent as the common stones used in slinging when they have fallen under foot: in contrast to the people of God (Zec_9:16), “the (precious) stones of a crown” (compare 1Sa_25:29) [Maurer]. English Version is good sense: The Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the engagement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Jdg_20:16; 1Ch_12:2) [Grotius]. noise — the battle shout. through wine — (Zec_10:7). The Spirit of God fills them with triumph (Eph_5:18).
- 200. filled — withblood. like bowls — the bowls used to receive the blood of the sacrifices. as ... corners — or “horns” of the altar, which used to be sprinkled with blood from the bowls (Exo_29:12; Lev_4:18). K&D, " CALVI , "He expresses again the same thing in other words — that God would be like a shadow to his people, so that he would with an extended hand protect them from their enemies. Since the Jews might have justly felt a distrust in their own strength, the Prophet continually teaches them that their safety depended not on earthly aids, but that God alone was sufficient, for he could easily render them safe and secure. He also adds, that there would be to them plenty of bread and wine to satisfy them. He seems here indeed to promise too great an abundance, as by its abuse luxury came, for he says, that they would be satiated and be like the drunken; they shall drink, he says, and shall make a noise as through wine. Certainly those who drink wine moderately, do not make noise, but they are as composed and quiet after dinner as those who fast. Zechariah then seems here to make an unreasonable promise, even that of excess in meat and drink. But we have elsewhere seen that wherever the Holy Spirit promises abundance of good things he does not give loose reigns to men’s lusts, but his object is only to show that God will be so bountiful to his children that they shall stand in need of nothing, that they shall labor under no want. ay, the affluence of blessings is to try our frugality, for when God pours forth as it were with a liberal hand more than what is needful, he thus tries the temperance of each of us; for when in the enjoyment of great abundance, we of our own accord restrain ourselves, we then really show that we are grateful to God. (113) It is indeed true, that cheerfulness for abundance of blessings is allowed us, for it is often said in the law, “Thou shalt rejoice before thy God,” (Deuteronomy 12:18;) but we must bear in mind, that frugal use of blessings is required, in order that the gifts of God may not be converted to a sinful purpose. Then the Prophet does not here excite or stimulate the Jews to intemperance, that they might fill themselves with too much food, or inebriate themselves with too much wine; but he only promises that there would be no want of either food or drink when God blessed them as in former days. And this seems also to be specified at the end of the verse, when he mentions the horns of the altar. He had previously said, that they would be full as the bowls were; but when he adds, “the horns of the altar,” he no doubt reminds them of temperance, that they were to feast as though they were in God’s presence. They were indeed accustomed to pour out the wine and the oil on the horns of the altar; but, at the same time, since they professed that they offered from their abundance of wine and oil some first-fruits to God, it behaved them to remember that their wine was sacred, that their oil was sacred, as both proceeded from God. The Prophet then declares, that the Jews would be thus enriched and replenished with all good things, and that they were yet to remember, that they were to live as in God’s presence, lest they should by luxury pollute what he had consecrated to a legitimate end. He then adds —
- 201. The latter partof the verse is rendered by the Septuagint as though the meaning were, that the Jews would offer abundant sacrifices to express their gratitude. “And they shall fill the bowls as well as the altar.” Junius and Tremelius, and Piscator, have rendered the Hebrew according to this meaning, taking the two caphs as signifying both and and, or as well as, “And they shall fill both the bowl and the corners of the altar,” that is, by offering sacrifices in token of their gratitude for victory. But the explanation of Grotius is, “They shall be filled with the blood of their enemies as the corners of the altar are with the blood of victims. Leviticus 4:25. It is difficult to know which view to take. The authorities, and perhaps the context, are in favor of the revenge that would be taken on the Grecians. In this case the metaphors, as ewcome observes, are taken from beasts of prey, not an uncommon thing in Scripture. See umbers 23:24. — Ed. TRAPP, "Zechariah 9:15 The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar. Ver. 15. The Lord of hosts shall defend them] Heb. Shall hold his buckler over them, which none can strike through. And they shall devour] sc. Their enemies, that till then did eat up God’s people as they eat bread, Psalms 14:5. And subdue with sling stones] With weak means, as David did Goliath. And they shall drink and make a noise] Tumultuabuntur quasi temulenti. It is a catechresis signifying the very great destruction of their enemies; so that they might be even drunk with their blood if they had any mind to it; the tongues of their dogs should be dipped therein, as Psalms 68:23-24. And they shall be filled like bowls, &c.] That held the blood of the sacrifices. And as the corners of the altar] Which were all besprinkled with the blood of the sacrifices. A Lapide applies all this to those heavenly conquerors, and more, that is, triumphers, the apostles and martyrs. COKE, "Zechariah 9:15. They shall devour, &c.— They shall go and subdue with sling-stones; they shall drink blood as wine; they shall be wet [that is to say, with blood] as bowls,—as the horns of the altar. Houbigant.
- 202. CO STABLE, 'Verse15-16 The Lord would defend Israel and would cause His people to be victorious over their enemies. The death of these enemies would be a sacrifice to Him. However, the Israelites would experience deliverance and victory, like a flock of sheep protected by their Shepherd. They would be precious and beautiful in the Lord"s land, as jewels in a crown as they circled Jerusalem"s hills. They would trample on the sling stones ( Zechariah 9:15) used in warfare and would become precious stones in the King"s crown ( Zechariah 9:16). PETT, "Zechariah 9:15 ‘YHWH of Hosts will defend them, and they will eat, and will tread down the sling stones, and they will drink and make a noise as through wine, and they will be filled like bowls, like the corners of the altar.’ This confirms a twofold application of Zechariah 9:14. It is YHWH Himself Who defends His people, and the result is that they go are able to feast and tread down the slingstones of their enemy in contempt. ‘Will tread down the sling stones.’ In the hands of experts the sling was a deadly weapon and its stones to be feared, but God’s people will tread them down with contempt for they will have been under God’s protection. ‘And they will drink and make a noise as through wine.’ To drink is to participate in successfully and while YHWH is triumphing they will be drinking wine and becoming merry. ‘And they will be filled like bowls, like the corners of the altar.’ Reference here is to the sacrificial ritual where the bowls are filled with blood which is flung on the corners of the altar. They will similarly be satiated with wine. The idea may be of a siege where, as in the days of Isaiah 37, YHWH disposes of the enemy and the people simply have to watch in faith the salvation of God. It is in direct contrast to Isaiah 22:13 where they ate and drank in unbelief with the result that disaster followed. But the overall thought is that none can make them afraid under any circumstances. PULPIT, "Shall defend them; ́עץ̓פןץב ͂י̔נוסבףניוץ, "shall put his shield over them". There are numerous examples, in the Books of Maccabees, of God's special interposition in his people's favour, and thus far and in part fulfilling this prophecy (see 1 Macc. 3:16-24; 4:6-16; 7:40-50; 2 Macc. 2:21, 22; 3:24, etc.; 5:2-4; 11:8; 12:11,15, 22, 28, 37; 15:7, etc.). They shall devour. The prophet seems to have had in view umbers 23:24, where Israel is compared to a lion, eating of the prey and drinking the blood of the slain. So here he says they shall "devour," i.e. the flesh of their enemies (comp. Micah 5:8). Subdue with sling stones. So the Vulgate, and virtually the Septuagint, taking the case of the noun as instrumental; but it is best to take it as accusative of the object, as in the margin of the Authorized Version, "They
- 203. shall tread downthe stones of the sling." The "slingstones" are the enemies, as in the next verse "the stones of a crown" are the Jews; and the sentence means that the Jews shall tread their enemies underfoot like spent slingstones, which are of no account. Or it may signify simply and without metaphor that they shall despise the enemies' missiles, which shall fall harmless among them (Job 41:28, Job 41:29). They shall drink the blood of the slain, like lions. Make a noise. As men exhilarated with wine. Vulgate, Bibentes inebriabuntur quasi a vino (Isaiah 49:26; Ezekiel 39:17-19). Shall be filled like bowls. They shall be filled with blood like the sacrificial vessels in which the blood of victims was received (Zechariah 14:20). The corners of the altar. The blood was also sprinkled on the corners or sides of the altar (Le umbers 1:5, umbers 1:11; umbers 3:2). There may be included the notion that the war against God's enemies was a sacred war, and accepted by him as a sacrifice. In the Maccabean struggle the bloodshed was often very considerable (see 1 Macc. 7:32, 46; 11:47; 2 Macc. 8:30; 10:17, 23, 31, etc.). 16 The Lord their God will save his people on that day as a shepherd saves his flock. They will sparkle in his land like jewels in a crown. BAR ES, "And the Lord their God shall save them in that day - Still all should be God’s doing; they themselves were but as a flock, as sheep among wolves, ready for the slaughter; but they were “the flock, His people,” as He says, “I will increase them like the flock, men, as the flock of holy things, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks, men” Eze_36:37-38. “As a man saves his flock with all his strength, so He will save His people; for they are His flock.” As in, “Thou leddest Thy people like sheep by the hand of Moses and Aaron” Psa_ 77:20. They shall be as the stones of a crown - While God’s enemies shall be trampled under foot, as a common thing which has failed its end, these shall be precious stones; a consecrated diadem of king or priest, “raised aloft,” so that all can see. “On His land.” It was laid down, as the title-deed to its whole tenure, “the land is Mine” Lev_25:23, and
- 204. much more ourChristian land, bought and purified by the blood of Christ. CLARKE, "Shall save them in that day - They are his flock, and he is their Shepherd; and, as his own, he shall save and defend them. As the stones of a crown - מתנוססות נזר אבני abney nezer mithnosesoth, “crowned stones erecting themselves;” i.e., being set up by themselves, as monuments of some deliverance, they seem to be lifting themselves up; offering themselves to the attention of every passenger. It may however refer to stones anointed with oil; a sort of temporary altars set up to the Lord for a victory gained. The same word is used, Lev_21:12 : “Because the crown, נזר nezer, of the anointing oil of his God is upon him.” Perhaps most of those upright stones, standing in circles, which pass for druidical monuments, were erected to commemorate victories, or to grace the tomb of an illustrious chief. These verses may refer to some final victory over the enemies of God’s people. GILL, "And the Lord their God shall save them in that day,.... In the times of the Gospel, and the dispensation of it; meaning either the apostles, before said to be protected and defended, Zec_9:15 or rather the persons converted, conquered, and subdued by them, who are not killed, but saved by the Lord their God, their glorious Redeemer, from sin, Satan, the law, wrath to come, and out of the hands of all their enemies: as the flock of his people; they being his special people, by choice, by covenant grace, and by redemption, and like to a flock of sheep; to sheep, for harmlessness, meekness, weakness, and timorousness, for being prone to go astray, and for their being clean, profitable, and sociable; and to a flock, being a distinct society of men, and but one, and a small one too, though a flock beautiful and holy: for they shall be as the stones of a crown; like the gems and precious stones which are on a king's crown; they being Christ's jewels, highly valued and esteemed of by him; and comparable to them, for their richness through the grace of God, and for their purity, brightness, and glory in themselves, as owing to that; and for the glory they give to Christ, and for the durableness of them. The Targum renders it, "the stones of the ephod"; they may be translated, "the stones of separation" (x); set for boundaries to distinguish places; those being separated by the grace of God, in effectual calling, from the rest of mankind, and laid as lively stones upon the foundation Christ: lifted up as an ensign upon his land; the land of Judea, as trophies of victorious grace; as monuments of praise and thankfulness; and as means of encouraging others to seek to Christ, and believe in him. The allusion seems to be to trophies erected on account of victories obtained by valiant men, to perpetuate their memories; which were sometimes of brass, and sometimes of marble, with inscriptions and titles on them, that they might endure forever; and where sufficiency of such materials could not be got, a vast heap of stones used to be laid together; or large trees, and their branches cut down, and the spoils of the enemy laid upon them; and these were raised up as trophies to perpetuate the memory of mighty men to posterity. So Germanicus, having conquered the nations between the Rhine and the Elbe, piled up a vast heap of marble stones, and
- 205. dedicated them toTiberius (y); and Fabius Aemilianus, having, with an army not amounting to 30,000 men, defeated an army of the Gauls near the river Rhosne, consisting of 200,000 men, set up a trophy of white stone, as well as built two temples, one to Mars, and another to Hercules (z); and Domitius Aenobarbus, and Fabius Maximus, having got the victory over the Allobroges, the people of Savoy and Piedmont, erected stone towers on the spot, and fixed trophies adorned with hostile arms, which before had been unusual (a); and it was an ancient custom with the Goths and Swedes, in the camps and fields where battles were fought, to fix stones like the Egyptian pyramids, on which they engraved, in a brief manner, the famous exploits performed, thereby to perpetuate the memory of the names and actions of great men (b); and these pillars of stone set up for trophies, the chapiters of them might be made in the form of crowns, and may be here referred to; and so some render the words to this sense (c). JAMISO , "save them ... as the flock of his people — as the flock of His people ought to be saved (Psa_77:20). Here the image of war and bloodshed (Zec_9:15) is exchanged for the shepherd and flock, as God will give not only victory, but afterwards safe and lasting peace. In contrast to the worthless sling-stones trodden under foot stand the (gems) “stones of the crown (Isa_62:3; Mal_3:17), lifted up as an ensign,” that all may flock to the Jewish Church (Isa_11:10, Isa_11:12; Isa_62:10). K&D 16-17, "Through this victory over the world-power Israel will attain to glory. Zec_ 9:16. “And Jehovah their God will endow them with salvation in that day, like a flock His people; for stones of a crown are they, sparkling in His land. Zec_9:17. For how great is its goodness, and how great its beauty! Corn will make youths to sprout, and new wine maidens.” ַיע ִהוֹשׁ does not mean to help or deliver here; for this would affirm much too little, after what has gone before. When Israel has trodden down its foes, it no longer needs deliverance. It denotes the granting of positive salvation, which the explanatory clause that follows also requires. The motive for this is indicated in the clause, “like a flock His people.” Because Israel is His (Jehovah's) people, the Lord will tend it as a shepherd tends his flock. The blessings which Jehovah bestows upon His people are described by David in Psa_23:1-6. The Lord will do this also, because they (the Israelites) are crown-stones, namely as the chosen people, which Jehovah will make a praise and glory for all nations (Zep_3:19-20). To the predicate רֶזֵנ יֵנ ְבፍ the subject ה ָ ֵה may easily be supplied from the context, as for example in ידִ ַמ in Zec_9:12. To this subject וגו סוֹת ְנוֹס ְת ִמ attaches itself. This verb is connected with nēs, a banner, in Psa_60:6, the only other passage in which it occurs; but here it is used in the sense of nâtsats, to glitter or sparkle. The meaning, to lift up, which is given by the lexicons, has no foundation, and is quite unsuitable here. For crown-stones do not lift themselves up, but sparkle; and the figure of precious stones, which sparkle upon the land, denotes the highest possible glory to which Israel can attain. The suffix attached to תוֹ ָמ ְדፍ refers to Jehovah, only we must not identify the land of Jehovah with Palestine. The application of this honourable epithet to Israel is justified in Zec_9:17, by an allusion to the excellence and beauty to which it will attain. The suffixes in טוּבוֹ and יוֹ ְפָי cannot refer to Jehovah, as Ewald and Hengstenberg suppose, but refer to וֹ ַ,ע the people of Jehovah. י ִפֳי is quite irreconcilable with an allusion to Jehovah, since this word only occurs in
- 206. connection with menand the Messianic King (Psa_45:3; Isa_33:17); and even if it were used of Jehovah, it would still be unsuitable here. For though the vigorous prosperity of the nation is indeed a proof of the goodness of God, it is not a proof of the beauty of God. Mâh is an exclamation of Amazement: “how great!” (Ewald, §330, a). ,טוּב when affirmed of the nation, is not moral goodness, but a good appearance, and is synonymous with י ִפֳ,י beauty, as in Hos_10:11. This prosperity proceeds from the blessings of grace, which the Lord causes to flow down to His people. Corn and new wine are mentioned as such blessings, for the purpose of individualizing, as indeed they frequently are (e.g., Deu_ 33:28; Psa_72:16), and are distributed rhetorically between the youths and the maidens. CALVI , "He continues the same subject, but uses various figures, that he might more fully confirm what then was incredible. He indeed reminds them that God would not save his people in an ordinary way, such as is common to men. He compares them to sheep, that they might know, as I have said already, that their salvation would come from heaven, as they were themselves weak, and had no strength and no power; for to show this was the object of this comparison. He declares then that the Jews would be saved, because God would supply them with every thing necessary to conquer their enemies; but that he would in a wonderful manner help their weakness, even like a shepherd when he rescues his sheep from the jaws of a wolf. For the sheep, which escapes death by the coming of the shepherd, have no reason to boast of victory, but all the praise is due to the shepherd. So also God says, that it will be his work to deliver the Jews from their enemies. By saying, his own people, he seems to confine to his elect what appeared too general; for he had said save then will God. It is however certain that the people who were then small, had been cut off, so that the greater part had perished; but at the same time it was true that God was a faithful guardian of his people, for there were then many Israelites, naturally descended from their common father Abraham, who were only in name Israelites. He then adds another similitude, — that they would be elevated high, like precious stones in a crown, which are borne on the head of a king, as though he had said, that they would be a royal priesthood according to what is said in the law. He had said before, They shall subdue the stones, or, with the stones, of a sling. More correct seems to be the opinion of those who read with the stones of a sling, (114) that is, that the Jews would conquer their enemies, not with swords, nor with arrows, but only with stones, in the same manner as Goliath was slain by David. Though not given to warlike arts, nor exercised in the use of arms, they would yet, as the Prophet shows, be conquerors; for their slings would be sufficient for the purpose of slaying their enemies. But some think that heathens and the unbelieving are compared to the stones of the sling, because they are worthless and of no account; which at the first sight seems ingenious, but it is a strained view. It is not at the same time improper to consider that there is here an implied contrast between the stones of the sling, and the stones of a crown; the Jews would cast stones from their slings
- 207. to destroy theirenemies, and they themselves would be precious stones. The Prophet seems here to represent the holy land as the chief part of the whole world. Elevated, he says, shall be the stones of crown over the land of God. Had he said over Egypt or over Assyria, the connection of the clauses would not have been so appropriate; but he names Judea, as the head of the world, and that the Jews, when prosperous and happy in it, would be like the stones of a crown, all the parts set in due order. In short, he shows, that the favor of God alone and his blessing, would be sufficient to render the Jews happy, as they would then excel in honor, enjoy the abundance of all good things, and possess invisible courage to resist all their adversaries. Let us now enquire when all these things were fulfilled. We have said that Zechariah, by promising fullness to the Jews, gave them no unbridled license to indulge themselves in eating and drinking, but only expressed and extolled, in hyperbolical terms, the immense kindness and bounty of God to them. This is one thing. But at the same time we must by the way consider another question: He says, that they would be like arrows and swords. ow as they were too much inclined to shed blood, he seems here to excite them in a manner to take vengeance fully on their enemies, which was by no means reasonable. The answer to this is plain — that the Jews were not to forget what God prescribed in his law: for as when God promised large abundance of wine, and a plentiful provision, he did not recall what he had already commanded — that they were to practice temperance in eating and drinking; so now when he promises victory over their enemies, he is not inconsistent with himself, nor does he condemn what he had once approved, nor abrogate the precept by which he commanded them, not to exercise cruelty towards their enemies, but to restrain themselves, and to show mercy and kindness. We hence see that we are not to judge from these words what is right for us to do, or how far we may go in taking revenge on enemies; nor to determine what liberty we have in eating and drinking. Such things are not to be learnt from this passage, or from similar passages; for the Prophet here does only set forth the power of God and his bounty towards his people. ow again it may be asked, when has God fulfilled this, when has he made the Jews far and wide victorious and the destroyers of their enemies? All Christian expositors give us an allegorical explanation, — that God sent forth his armies when he sent forth Apostles into all parts of the world, who pierced the hearts of men, — and that he slew with his sword the wicked whom he destroyed. All this is true; but a simpler meaning must in the first place be drawn from the words of the Prophet, and that is, — that God will render his Church victorious against the whole world. And most true is this; for though the faithful are not furnished with swords or with any military weapons, yet we see that they are kept safe in a wonderful manner under the shadow of God’s hand. When adversaries exercise cruelty towards them, we see how God returns their wicked devices on their own heads. In this way is really fulfilled what we read here, — even that the children of God are like arrows and swords, and that they are also preserved as a flock; for they are too weak to stand their ground, were not the Lord to put forth his power, when he sees them violently
- 208. assailed by thewicked. There is then no need to turn the Prophet’s words to an allegorical meaning, when this fact is evident that God’s Church has been kept safe, because God has ever blunted all the weapons of enemies; yea, he has often by a strong hand discharged his arrows and vibrated his sword. For when Alexander the Great had passed over the sea, when he had marched through the whole circuit of the Mediterranean sea, when he had filled all the country with blood, he came at length to Judea; how was it that he left it without committing any slaughter, without exercising any cruelty, except that God restrained him? It will not weary you, if I relate what we read in Josephus; and it is true I have no doubt. He says, that when Alexander came, he was full of wrath, and breathing threats against those Jews by whom he had not been assisted, and who seemed to have despised his authority: after having thus given vent to his rage, he at length came into the presence of Jadeus the high-priest, and seeing him adorned with a mitre, he fell down and humbly asked pardon; and while all were amazed his answer was — that God had appeared to him in that form while he was yet in Greece, and encouraged him to undertake that expedition. When therefore he saw the image or figure of the God of heaven in that sacerdotal dress, he was constrained to give glory to God. Thus far Josephus, whose testimony in this instance has never been suspected. There is then no reason for any one to weary himself in finding out the meaning of the Prophet, since this fact is clear enough — that God’s elect have been victorious, because God has ever sent forth his arrows and vibrated his sword. At the same time there is another view of this victory; for alien and remote people were subdued by the sword of the Spirit, even by the truth of the gospel: but this is a sense deduced from the other; for when we apprehend the literal meaning of the Prophet, an easy passage is then open to us, by which we may come to the kingdom of Christ. These remarks refer to the abundance of provisions, as well as to the victory over enemies. It now follows — TRAPP, "Zechariah 9:16 And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the stones of a crown, lifted up as an ensign upon his land. Ver. 16. And the Lord their God shall save them] ot defend them only, as Lord of hosts, Zechariah 9:15, but as a further favour, save them as their God in covenant with them. As the flock of his people] Rescuing them, as David did his lamb from the lion and bear, and tending them continually. As the stones of a crown] Costly and precious, or monumental stones, with crowns on the top, and set up for trophies. COKE, "Zechariah 9:16. For they shall be as the stones of a crown— Or rather, as
- 209. consecrated stones. Bothsingle stones, and heaps of stones set up by way of memorial, are frequently spoken of; and these might well be called עבני נזר abnei nezer, as being separated, set apart, or consecrated to a particular use. Thus we read that Jacob took a stone, and set it up for a pillar, and poured oil upon it. Genesis 28:18. And twelve such stones were pitched in memory of the passage through Jordan. Joshua 5:15. REFLECTIO S.—1st, When God comes with blessings to his people, he will execute vengeance on their enemies. 1. The neighbouring nations, who had been such oppressors of Israel, shall be punished. [1.] Syria and Damascus come first under judgment; on them shall rest the wrath of God, a burden intolerable; and this on account of their ill usage of God's believing people (for such he had among the Jews) whose eyes, as the eyes of one man, are, or will be, toward the Lord, crying for help. Hamath, which borders thereby, shall meet the same fate. Some apply the words to a quite different sense, and suppose that they speak not wrath but mercy: that the word of the Lord is his Gospel, which shall rest in Damascus; and many of the inhabitants, as the Israel of God, shall look towards the Lord; and this was fulfilled, when St. Paul was, near Damascus, brought to the knowledge of Jesus, and immediately preached him in the synagogues. See the critical notes. [2.] Tyre and Zidon, though supported by every human advantage, very wise, very strongly fortified, and very rich, shall fall; God will cast her out, destroy her power in the sea where she reigned queen of the ocean, and she shall be devoured with fire. ote; There is neither counsel nor might against the Lord. [3.] The cities of the Philistines, Ashkelon, Gaza, and Ekron, shall be terrified at their neighbours' ruin, ashamed of the confidence that they reposed in Tyre; the king of Gaza shall perish; Ashkelon shall become desolate and uninhabited, and a bastard or stranger shall dwell in Ashdod; which was fulfilled when Alexander destroyed all these places, and took the inhabitants prisoners; and afterwards the Jews, under the Maccabees, subdued great part of these countries. 2. A remnant of these will yield to the power of divine grace. Their bloody enmity against God's people, and their abominable idolatries, shall then be removed; but he that remaineth, even he, shall be for our God, returning to him in true repentance, and converted by the preaching of the Gospel; and he shall be as a governor in Judah, dear to God, and honourable as the chiefs of Judah; and Ekron as a Jebusite, or inhabitant of Jebus, that is Jerusalem; the middle wall of partition being broken down, and no difference any longer subsisting between Jew and Gentile, both alike admitted into the church, and heirs together of the grace of life. 3. God's care over his believing people will eminently appear. I will encamp about mine house because of the army, because of him that passeth by, and because of him
- 210. that returneth, whichliterally refers to the protection that God gave them against the army of the Greeks under Alexander, who, amidst his other ravages, favoured the Jews. And spiritually it speaks God's watchfulness over his faithful ones, who, amidst all the legions of hell, and the powers of earth combined against them, are preserved; and no oppressor shall pass through them any more, which cannot be fully understood of the Jewish people, since many enemies afterwards oppressed them; but is gloriously verified respecting the faithful Israel of God; who, being justified from all things by the blood and intercession of Jesus, are delivered from condemnation and the yoke of bondage: for now have I seen with mine eyes, which expresses his watchfulness over his believing people who cleave to him, and his delight in them; so that they are safe from all the powers of evil. 2nd, The former part of this chapter directed us to the salvation of the great Redeemer; in the latter part he appears in great humility, yet bringing joy to all his saints. 1. The adored Messiah appears; and the prophet cries, Behold him, that the eye of faith might be directed forward to that blessed time, which was now fast approaching: thy king cometh unto thee, the long-expected Son of David, to sit on his Father's throne; he is just, in himself perfectly righteous, and administering the kingdom of his grace with the highest justice; and having salvation, the author and finisher of it, procuring it by the infinite merit of his blood, and ascending to his throne to apply it to his faithful people's hearts, and make them partakers of his divine nature; lowly, humbling himself for our sakes to the form of a servant, and to the death of a slave; or poor and afflicted, as he appeared during all the days of his sojourning here below; and riding upon an ass, and upon a colt the foal of an ass, or even upon a colt, for thus our Lord made his entry into Jerusalem, Matthew 21:4-5 amid the Hosannahs of the multitude. 2. He will erect a glorious kingdom in the world, not by weapons of war, or outward force; but by the preaching of his Gospel, bowing the hearts of men to submit to his easy yoke; and under his government they shall be safe, nor need the chariot, horse, or battle-bow to defend them. And the heathen shall share the blessings of his government; for to them he shall speak peace, sending to them his Gospel of peace, and causing them to enjoy in their souls the peace of God which passeth all understanding, and making them men of peace and quiet in the land; and his dominion shall be from sea even to sea, and from the river even to the ends of the earth, reaching in process of time from pole to pole, especially in the last days, when all nations shall hear his Gospel, and become obedient to the faith. 3. The great deliverance to be wrought for the church is ascribed to the blood of the covenant, the blood of Jesus, which he shed upon the cross: it is called thy covenant, the church's, which is composed of all the faithful redeemed, because the blessings and benefits of it are hers, through Christ, who is the great Covenant-head to his believing people; and this blood was prefigured in all the sacrifices which the Jews offered of old. By virtue of this, I have sent forth thy prisoners, those who by nature are in a state of guilt and corruption, concluded under sin; but yielding to the calls
- 211. and power ofdivine love, are quickened by the Holy Spirit through the infinite merit of the atoning Blood, to come forth out of the pit, wherein is no water; where they must have perished miserably, unless thus relieved. And all who are brought out thence, look back with wonder, love, and praise, when they consider the horrible pit from which the Lord hath drawn them. Therefore, 4. They are commanded to rejoice in the view of all these inestimable blessings; yea, to rejoice greatly, as well it becomes those to do who have seen the King in his beauty, and are made partakers of his great salvation. 3rdly, The promises delivered in this chapter seem not so much to belong to any happy state of the Jewish affairs, as to the times of the Gospel; at least then they shall most eminently receive their accomplishment, and particularly in the final restoration of the Jews. 1. Sinners are invited to turn to the strong-hold Christ Jesus, who alone is able to protect them from the assaults of their spiritual enemies, Satan, sin, and death; to save them from the wrath of God, the curse of a broken law; and to supply all their wants out of his fulness. They are called prisoners of hope; by nature enslaved by corruption, and condemned by guilt; their state in and of themselves desperate, and every effort to escape by the powers of nature fruitless: yet in the Gospel, hope beams into the prison, Jesus hath opened the doors by his blood, having obtained redemption from all sins for all who will repent and believe, having purchased eternal glory for all the faithful, by his grace calling the prisoners forth, and enabling those to arise who turn to him, quitting all other dependencies, and resting their whole salvation on him alone. 2. They are assured of all protection and favour. To-day do I declare that I will render double unto thee, twice as much as they hoped for; comforts far exceeding all their afflictions, and blessings double to any that their fathers had experienced; the spiritual blessings in Christ Jesus in heavenly things being unspeakably superior to the greatest temporal prosperity and earthly good things. 3. They shall in these last and glorious days be victorious under the divine guidance over every enemy, and be defended by almighty power, when I have bent Judah for me, filled the bow with Ephraim, or filled Ephraim with the bow, strengthened their arms to bend it, and put the mighty weapons into their hands, the spiritual weapons of the Gospel, with which the apostles went forth, shooting the arrows of conviction into the stoutest hearts of sinners, and bringing them to the obedience of Christ; and raised up thy sins, O Zion, against thy sins, O Greece, the wise disputers of this world, for which Greece was famed, as the seat of human literature and science; but all this proud wisdom shall be humbled before the Gospel-word, and the wise (many of them) made willing to become fools that they may be wise; and made thee as the sword of a mighty man, so piercing and sharp is the word of God in the mouths of his ministers, when accompanied by the demonstration of the Spirit. And the Lord shall be seen over them, as when on the day of Pentecost the fiery tongues descended upon the apostles; or in the constant supports of grace and courage he ministered
- 212. unto them, andstill does minister to all his servants, evidently manifesting the divine power which makes their labours effectual; and his arrow shall go forth as the lightning, swift shall his Gospel spread, and fill the world with its light and glory: and the Lord God shall blow the trumpet, his ministers shall sound a terrible alarm in the ears of impenitent sinners, and shall go with whirlwinds of the south, executing judgment on all who obey not his word; or the trumpet is like the jubilee trumpet, a proclamation of pardon, peace, and liberty; and the whirlwinds, the powerful energy of the word preached, bearing down all opposition before it in the sinner's heart. The Lord of Hosts shall defend them from every foe, and they shall devour, and subdue with sling-stones; though they seem as unequal to contend with their enemies respecting wisdom and power, as David to cope with Goliath; yet like him, these weak things shall confound the mighty, and bring the most self-righteous and stout-hearted sinner to bow in the dust, and accept the grace of the Gospel; they shall drink deep at the fountain of truth, and of the consolations of the Spirit, and make a noise as through wine, full of joy and thankfulness, and songs of praise; and they shall be filled with the love of God, and a sense of the efficacy of the atonement of Jesus, as bowls with the blood of the sacrifice, and as the corners of the altar on which it was sprinkled, as our consciences are with the blood of Christ, sealing our pardon and peace. And the Lord their God shall save them in that day as the flock of his people, either the ministers above spoken of, whom the Lord sends to fight his battles, or rather those who are subdued by the sword of the Spirit, and now numbered with such as bear Christ's easy yoke, and share in the blessings of his people; whom like a shepherd he feeds, watches over, and protects from every evil; for they shall be as the stones of a crown, so precious in God's sight; lifted up as an ensign upon his land, trophies of the victories of Jesus, and, if perseveringly cleaving to him, monuments of his grace for ever and ever. Some refer these promises to Israel after the flesh, when under the Maccabees they were victorious over Antiochus and their other foes; but the sense given seems far preferable, and affords a nobler view of the prophesy. 4. Genuine believers shall be filled with wonder, love, and praise. For how great is his goodness, in thus loving us, living, dying for us, and bestowing upon us the riches of his grace and the abundance of his blessings; and how great is his beauty! In every true believer's eye he is beyond compare; the chiefest of ten thousand, and altogether lovely: corn shall make the young men cheerful, and new wine the maids; true believers in Christ Jesus shall be vigorous, active, lively; going forth as refreshed with corn and wine, singing in the good ways of God, and fruitful, as it is by some translated, in every good word and work. COFFMA , ""And Jehovah their God will save them in that day as the flock of his people; for they shall be as the stones of a crown, lifted on high over his land." "Difficult as these words are in Hebrew, the thought is clear. God will make His people glorious."[41] "God will save them in that day ..." This has reference to the forgiveness of sins in
- 213. the dispensation ofChrist under the terms of the ew Covenant. The BIG DEAL that God has for his children is not that of conquest over their physical enemies, but the salvation of their souls! Unfortunately the secular Israel simply never caught on to this. They did not want salvation when Jesus came; they wanted a conquering general on a white horse who would chase the Romans out of the country and restore their scandalous state. PETT, "Zechariah 9:16 ‘And YHWH their God will save them in that day as the flock of his people, for they will be as the stones of a crown lifted on high over his land.’ In that day their deliverance will be from YHWH. They are His sheep, His flock over whom He is shepherd. And they will share His triumph as stones in His crown as He sets it over His land. ‘Lifted on high.’ Possibly ‘raised up as a banner’. The word is rare, (compare Psalms 64:4 (Psalms 64:6 in Hebrew)). But the idea is of triumphal rule under God. WHEDO , "Verse 16-17 16. Save — Victory will come, because Jehovah will be the deliverer of his people. In that day — The day of battle described in Zechariah 9:13-15. As the flock of his people — Better, like a flock his people. His people is the object of the verb to be supplied from the preceding; the thought of the whole being, “He will deliver his people as a shepherd delivers his flock from the ravages of wild beasts.” As the stones of a crown — The Israelites will trample under foot the stones hurled by the enemies (Zechariah 9:15), and the enemies themselves will suffer a similar fate, but Israel will be guarded and cared for tenderly, like a precious stone in the royal diadem (compare Haggai 2:23). Lifted up as an ensign — R.V., “lifted on high.” The meaning of the Hebrew verb nasas is not quite certain; of the two meanings suggested the context favors the one in margin R.V., “glittering.” Israel shall sparkle or glitter like a precious stone. A picture of the glory to which the Jews will be exalted. His land — The land of Jehovah. Some of the constructions in this verse are very peculiar. To remove these peculiarities various emendations, involving alterations, omissions, and additions, have been suggested. owack, for example, reads, “And Jehovah their God will save them in that day; like a flock he will pasture his people upon his land.” Zechariah 9:17 describes further the glories to be showered upon the restored nation. His — ot Jehovah’s, but the people’s.
- 214. Goodness — otmoral goodness, but goodly appearance, equivalent to prosperity (so margin R.V.). Beauty — Expresses practically the same idea as the preceding. In the restoration the land will be pleasant to look upon. Corn… wine — Though the prophet has in mind general prosperity, he mentions specifically two of the chief products of Palestine (see on Joel 1:10); and though all the inhabitants will be benefited by the new prosperity, he singles out two classes who would show in the most marked manner the renewal of energy and vigor, the young men and the young women. Between these two he distributes rhetorically the two blessings specified. ew wine — See on Joel 1:10. In making temporal prosperity a part of the Messianic promise this prophet agrees with many of his predecessors (see on Hosea 2:21-22; Amos 9:13; Isaiah 4:2). PULPIT, "Shall defend them; ́עץ̓פןץב ͂י̔נוסבףניוץ, "shall put his shield over them". There are numerous examples, in the Books of Maccabees, of God's special interposition in his people's favour, and thus far and in part fulfilling this prophecy (see 1 Macc. 3:16-24; 4:6-16; 7:40-50; 2 Macc. 2:21, 22; 3:24, etc.; 5:2-4; 11:8; 12:11,15, 22, 28, 37; 15:7, etc.). They shall devour. The prophet seems to have had in view umbers 23:24, where Israel is compared to a lion, eating of the prey and drinking the blood of the slain. So here he says they shall "devour," i.e. the flesh of their enemies (comp. Micah 5:8). Subdue with sling stones. So the Vulgate, and virtually the Septuagint, taking the case of the noun as instrumental; but it is best to take it as accusative of the object, as in the margin of the Authorized Version, "They shall tread down the stones of the sling." The "slingstones" are the enemies, as in the next verse "the stones of a crown" are the Jews; and the sentence means that the Jews shall tread their enemies underfoot like spent slingstones, which are of no account. Or it may signify simply and without metaphor that they shall despise the enemies' missiles, which shall fall harmless among them (Job 41:28, Job 41:29). They shall drink the blood of the slain, like lions. Make a noise. As men exhilarated with wine. Vulgate, Bibentes inebriabuntur quasi a vino (Isaiah 49:26; Ezekiel 39:17-19). Shall be filled like bowls. They shall be filled with blood like the sacrificial vessels in which the blood of victims was received (Zechariah 14:20). The corners of the altar. The blood was also sprinkled on the corners or sides of the altar (Le umbers 1:5, umbers 1:11; umbers 3:2). There may be included the notion that the war against God's enemies was a sacred war, and accepted by him as a sacrifice. In the Maccabean struggle the bloodshed was often very considerable (see 1 Macc. 7:32, 46; 11:47; 2 Macc. 8:30; 10:17, 23, 31, etc.).
- 215. 17 How attractiveand beautiful they will be! Grain will make the young men thrive, and new wine the young women. BAR ES, "For how great is His goodness - For it is unutterable! As the Psalmist said, “O Lord, our Lord, how excellent is Thy Name in all the earth!” Psa_8:1, and Jacob, “How awful is this place!” Gen_28:17, and the Psalmist, “How awful are Thy doings!” The goodness and the beauty are the goodness and beauty of God, whose great doings had been his theme throughout before. Of the goodness the sacred writers often speak , since of this we have extremest need. And this He showed to Moses, “I will cause all My goodness to pass before thy face” Exo_33:19. Of this we know somewhat personally in this life; for beside the surpassing. amazingness of it in the work of our redemption, we are surrounded by it, immersed in it, as in a fathomless, shoreless ocean of infinite love, which finds entrance into our souls, whenever we bar it not out. Goodness is that attribute of God, whereby He loveth to communicate to all, who can or will receive it, all good; yea, Himself , “who is the fullness and universality of good, Creator of all good, not in one way, not in one kind of goodness only, but absolutely, without beginning, without limit, without measure, save that whereby without measurement He possesseth and embraceth all excellence, all perfection, all blessedness, all good.” This Good His Goodness bestoweth on all and each, according to the capacity of each to receive it, nor is there any limit to His giving, save His creature’s capacity of receiving, which also is a good gift from Him. “From Him all things sweet derive their sweetness; all things fair, their beauty; all things bright, their splendor; all things that live, their life; all things sentient, their sense; all that move, their vigor; all intelligences, their knowledge; all things perfect, their perfection; all things in any wise good, their goodness.” The beauty of God - Belongs rather to the beatific vision. Yet David speaks of the Beauty of Christ, “Thou art exceeding fairer then the children of men” Psa_45:2; and Isaiah says, “Thine eyes shall behold the King in His beauty” Isa_33:17. But the Beauty of God “eye hath not seen nor ear heard nor can heart of man conceive.” Here, on earth, created beauty can, at least when suddenly seen, hold the frame motionless, pierce the soul, glue the heart to it, entrance the affections. Light from heaven kindles into beauty our dullest material substances; the soul in grace diffuses beauty over the dullest human countenance; the soul, ere it has passed from the body, has been known to catch, through the half-opened portals, such brilliancy of light, that the eye even for some time after death has retained a brightness, beyond anything of earth . “The earth’s form of beauty is a sort of voice of the dumb earth. Doth not, on considering the beauty of this universe, its very form answer thee with one voice, ‘Not I made myself, but God?’” Poets have said:
- 216. “Old friends ...shall lovelier be, As more of heaven in each we see,” (Christian Year. Morning Hymn.) Or, “When he saw, “ - God within him light his face.” (Tennyson, In memoriam. T. has “The God.”) And Holy Scripture tells us that when Stephen, “full of faith and of the Holy Spirit,” was about to speak of Jesus to the council which arraigned him, “all that sat in the council, looking steadfastly at him, saw his face as it had been the face of an angel” Act_ 6:5, Act_6:15. It has been said, that if we could see a soul in grace, its beauty would so pierce us, that we should die. But the natural beauty of the soul transcends all corporeal beauty which so attracts us; the natural beauty of the last angel surpasseth all natural beauty of soul. If we could ascend from the most beautiful form, which the soul could here imagine, to the least glorious body of the beatified, on and on through the countless thousands of glorious bodies, compared wherewith heaven would be dark and the sun lose its shining; and yet more from the most beautiful deified soul, as visible here, to the beauty of the disembodied soul, whose image would scarce be recognized, because , “the bodily eyes gleamed with angelic radiancy;” yea, let the God-enlightened soul go on and on, through all those choirs of the heavenly hierarchies, clad with the raiment of Divinity, from choir to choir, from hierarchy to hierarchy, admiring the order and beauty and harmony of the house of God; yea, let it, aided by divine grace and light, ascend even higher, and reach the bound and term of all created beauty, yet it must know that the divine power and wisdom could create other creatures, far more perfect and beautiful than all which He hath hitherto created. Nay, let the highest of all the Seraphs sum in one all the beauty by nature and grace and glory of all creatures, yet could it not be satisfied with that beauty, but must, because it was not satisfied with it, conceive some higher beauty. Were God immediately, at every moment to create that higher beauty at its wish, it could still conceive something beyond; for, not being God, its beauty could not satisfy its conception. So let him still, and in hundred thousand, hundred thousand, thousand years with swiftest flight of understanding multiply continually those degrees of beauty, so that each fresh degree should ever double that preceding, and the divine power should, with like swiftness, concur in creating that beauty, as in the beginning He said, “let there be light and there was light;” after all those millions of years, he would be again. at the beginning, and there would be no comparison between it and the divine beauty of Jesus Christ, God and Man. For it is the bliss of the finite not to reach the Infinite . That city of the blest which is lightened by the glory of God, and the Lamb is the light thereof, sees It, enabled by God, as created eye can see It, and is held fast to God in one jubilant exstacy of everlasting love. “The prophet, borne out of himself by consideration of the divine goodness, stands amazed, while he contemplates the beauty and Deity of Christ: he bursts out with unaccustomed admiration! How great is His goodness, who, to guard His flock, shall come down on earth to lay down His life for the salvation of His sheep! How great His beauty, who is the ““brightnesss of the glory and the Image of the Father,” and comprises in His Godhead the measure of all order and beauty! With what firm might does He strengthen, with what joy does He overwhelm the souls which gaze most
- 217. frequently on Hisbeauty, and gives largely and bountifully that corn, by whose strength the youths are made strong. He supplieth abundantly the wine, whereby the virgins, on fire with His love, are exhilarated and beautified. But both are necessary, that the strength of the strong should be upheld by the “bread from heaven,” and that sound and uncorrupt minds, melted with the sweetness of love, should be recreated with wine, that is, the sweetness of the Holy Spirit, and be borne aloft with great joy, in the midst of extreme toils. For all who keep holily the faith of Christ, may be called “youths,” for their unconquered strength, and virgins for their purity and integrity of soul. For all these that heavenly bread is prepared, that their strength be not weakened, and the wine is inpoured, that they be not only refreshed, but may live in utmost sweetness.” CLARKE, "How great is his goodness - In himself and towards them. And how great is his beauty! - His comeliness, holiness, and purity, put in and upon them. Corn shall make the young men cheerful - They shall be gladdened and strengthened by plenty of food; and they shall speak aloud of God’s mercies in their harvest home. And new wine the maids - Who shall prepare the wine from an abundant vintage. GILL, "For how great is his goodness?.... Not of the land of Judea, as Kimchi; nor of the doctrine of the law, as the Targum; nor of the people of the Jews; but of the Messiah: and designs not his essential nor his providential goodness; but his goodness as Mediator, which he has in his heart, and has shown unto his people, in being their surety, and becoming their Saviour; in assuming their nature; bearing their sins, and obeying and suffering in their room and stead: and also that which he has in his hands for them, and communicates to them; his fulness of grace; all those spiritual blessings that are in him; the large measures of grace given at conversion; and the numerous instances of his goodness afterwards; yea, it includes glory, as well as grace: and how great is his beauty? not as God, nor as man, but as Mediator; as beheld in the covenant and promises; in the Gospel and in the truths and in the ordinances of it: corn shall make the young men cheerful, and new wine the maids; by "young men" are meant the same as in 1Jo_2:14 believers in Christ, who are lively, warm, and zealous for Christ, his cause and interest; who are active, diligent, and industrious in the discharge of duty; and are strong in Christ, and in his grace; and particularly in the grace of faith, and quit themselves like men: and by "maids" or "virgins" are meant the same; so called because of their chaste adherence to Christ; for their beauty, comeliness, and attire; and for their purity of divine worship and conversation: and the Gospel is intended by "corn" and "new wine"; which is compared to "corn", in opposition to the chaff of human doctrines; and because it contains Christ the bread of life, and is nourishing and comfortable: and to "new wine", not because it is a novel doctrine, for it is the everlasting Gospel ordained before the world was; but because, under the Gospel dispensation, to which this prophecy refers, it is newly and more clearly revealed; See Gill on Zec_9:15. The effect of which is, that it makes saints "cheerful", fills them with joy and spiritual mirth; for it is a joyful sound: or, "shall make fruitful" (d); it causes them to grow and increase, and makes them fruitful in every good word and work: or,
- 218. "shall make themspeak" eloquently (e); or cause them to put forth the fruit of their lips, in giving thanks to God for the abundance of grace bestowed upon them: or, "shall" make "them sing" (f), as others; in psalms, hymns, and spiritual songs. This new wine may be interpreted of the gifts and graces bestowed in great plenty on the day of Pentecost, both on sons and daughters, on servants and handmaids, whereby they prophesied, and saw visions, Act_2:16 see Eph_5:18. JAMISO , "his goodness ... his beauty — the goodness and beauty which Jehovah-Messiah bestows on His people. Not as Maurer thinks, the goodness, etc., of His land or His people (Psa_31:19; Jer_31:12). make ... cheerful — literally, “make it grow.” new wine the maids — supply, “shall make ... to grow.” Corn and wine abundant indicate peace and plenty. The new wine gladdening the maids is peculiar to this passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely the old, but even the youths and maidens [Calvin]. CALVI , "The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned. We then see that by this exclamation a fuller confirmation is given to what had been said by the Prophet, as though his words were, — “ o one ought to judge of God’s favor, of which I have spoken, according to his own doings, or conduct, or experience; but on the contrary, every one of you ought to be filled with amazement at God’s incredible kindness, and at his incredible beauty.” But by the last word he understands the brightness or splendor, which appears in all God’s favors and gifts. (115) He then concludes by saying, that the abundance of corn and wine would be so great, that young men and young women would eat and drink together, and be fully satisfied. Here a frivolous question may be asked, whether Zechariah allowed the use of wine to young women. But he speaks not here, as I have said before, of God’s blessing, as though it were an incentive to luxury; but what he means is, that the abundance of provisions would be so great as to be fully sufficient, not only for the old, but also for young men and young women. We know that when there is but a small supply of wine, it ought by right of age to be reserved for the old, but when wine so overflows that young men and young women may freely drink of it, it is a proof of great abundance. This then is simply the meaning of the Prophet: but something more shall be said tomorrow on the subject. For what will be his goodness! And what will be his beauty! The corn shall cause the young men to thrive, And new wine the maids. But were the [ ו ] after “land” in the preceding verse to be referred to “people” in the same verse, the [ ו ] added here to “goodness” might be applied to the same antecedent: and this would be the most natural rendering,—
- 219. 16.And save themwill Jehovah their God, In that day, even as sheep, his people: Therefore consecrated stones Shall be raised as banners over their land. For how great will be their good (or prosperity!) And how great their comeliness! Corn shall cause the young men to thrive, And new wine the maids. We use “they,” and “their,” when we speak of “people,” though in Hebrew the singular pronoun is used. — Ed. TRAPP, "Zechariah 9:17 For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids. Ver. 17. For how great is his goodness] He shuts up all with this sweet epiphonema or exclamation, admiring the singular goodness of God to his people in all the former particulars; and yet promising them abundance of outward necessaries, even to an honest affluence; they should have store of corn and wine; so much as should make them succulent and vigorous, full of sap and good humours, provided, that first they content not themselves with the natural use of the creature, but taste how good the Lord is, and next, that they put this promise into suit by their prayers, as Zechariah 10:1. COFFMA , ""For how great is his goodness, and how great is his beauty! Grain shall make the young men flourish, and new wine the virgins." The thought continued here from previous verses in the paragraph pertains to the blessings "in Christ" during the new dispensation for the new Israel of God; and, as frequently in the prophets, the blessings are promised in agricultural terms. The goodness, mercy, beauty, and providence of God are glorious subjects; and those who love God will find many, even countless, occasions to praise him for all that he is to the redeemed. BE SO , "Zechariah 9:17. How great is his goodness — Infinite goodness is the fountain of all the good done for his people. And how great is his beauty — How wonderful is the beauty of divine providence in Israel’s deliverance and salvation. Corn shall make the young men cheerful — Plentiful harvests shall make the young men cheerful in sowing, reaping, and partaking of the fruits thereof. And new wine the maids — There shall be such plenty of wine that all, young and old, shall be cheered with it. Or rather, new wine is put here for the grapes which make it, as bread is frequently put for bread- corn, and then the sense will be, that the young men, employed in bringing in the harvest, should rejoice at seeing the great plenty of it, and the young women, occupied in gathering the grapes, should be as cheerful on account of the plenty of the vintage: or that, by the divine blessing, both those who reaped the corn, and those who gathered in the vintage, should thrive and be happy in their respective occupations.
- 220. CO STABLE, "TheIsraelites would be very attractive then. They would all enjoy plenty of the best food and drink; they would prosper having an abundance of all that human beings need. An amillennial view that illustrates spiritual, as contrasted with literal, interpretation follows. "The citizens of Christ"s kingdom as well as God"s ancient people are a landed people. Hebrews 3 , 5 make this clear, affirming the believer"s landedness in the gospel-"at-homeness in Christ." Today, the fruit of the land that causes its citizens to flourish is the fruit of salvation." [ ote: McComiskey, p1174.] ELLICOTT, "(17) Goodness.—Better, goodliness (Hosea 10:11). His means Israel’s. (Comp. umbers 24:5.) Make . . . cheerful.—Better, make to grow numerously. For the idea, comp. Psalms 72:16, and see also Zechariah 8:5; and for the fulfilment, the reference there to Maccabees. PETT, "Zechariah 9:17 ‘For how great is his goodness and how great is his beauty. Corn will make the young men flourish, and new wine the maids.’ A paean of praise to the goodness and glory of God. His greatness and His splendour are revealed in the victory and prosperity of His people. Both young men and young women will have great cause for celebration. ‘Corn’ parallels ‘new wine’ and may therefore possibly refer to drinks made from corn. Alternately it may be saying that there will be abundance of food and drink. So, as we have seen, the prophecy looks ahead to God’s dealings with His people. To them all was seen as one, but as we look back we see different strands of promises, some dealing with the more near future, others with the more distant future. The returning exiles were facing great difficulties and needed great encouragement, and this is what God gives them. And history saw them arise from adversity and become well established in the land. And to us these words can also be an encouragement as they stress His faithfulness to His people. But, as always, included with God’s future actions on behalf of His people there is in mind His final action when He will bring His purposes to fruition through His chosen King and God will be all in all. For in the end all God’s actions lead up to the final triumph. And it is at this time that His people will be triumphant. PETT, "The People Are Called On To Cry To YHWH For The Latter Rain.
- 221. Zechariah 10:1 ‘Ask youof YHWH rain in the time of the latter rain, even of YHWH who makes lightnings, and he will give them showers of rain, to every one grass in the field.’ This promise links with the previous verses, and with those which follow. God has promised fruitfulness and blessing. Once that time has come His people can ask for rain, both spiritual and physical. The fields will blossom and so will the hearts of His people. For YHWH the Creator is over all. ‘Rain.’ This looks back to Isaiah 32:15; Isaiah 44:3-5 where rain and the coming of the Spirit are paralleled. The blessing of God will be poured out is such a way as to provide all that is needed, to supply abundance of provision, and to fill the people with life and joy in the Spirit. ‘The time of the latter rain.’ The importance of rain in Palestine cannot be exaggerated. The land depended on rain. Rain came there at a certain time of the year, and if it failed to come it was disastrous. In mid-October, although often delayed, there was the former rain as the rainy season began, and the latter rain followed at the end of the rainy season around April before the beginning of the hot summer, at which time ‘the winter is past, the rain is over and gone’ (Song of Solomon 2:11). Often at the time of the latter rain there was longing for more rain as the rainfall had been insufficient and here this is used to illustrate God’s provision for His people. When the rain appears to be over they can call on Him and He will provide further abundant rain. The phrase has finally in mind ‘the end times’, the times of the Messiah. At the right time the rain will come unexpectedly when men are expecting the heat of summer with its accompanying barrenness. This was pictured by John the Baptiser in his baptism of repentance which depicted the falling, life-giving rain of the Spirit with its resultant harvest. The latter rains had come! ‘YHWH who makes lightnings.’ Rain in Palestine is regularly accompanied by lightning. Baal, the primary Canaanite god, was seen by the Canaanites as the Lord of Storm and Lightning, and as the source in their eyes of the life-giving rain. But as Elijah had so ably demonstrated (1 Kings 18:24) it is really YHWH Who produces the lightning, and He and He alone is the controller and provider of the rains. ote the connection with Zechariah 9:14. The lightning maker Who had protected them will now make provision for them. ‘To everyone grass in the field.’ Compare Amos 4:7 where the rain fell in some places and not in others. In the time of the latter rain all will benefit and be blessed. Thus the promise is of future blessing, fulfilled at least partially in the times of John the Baptiser and of Jesus Himself followed by the ministry of the Apostles. So this whole passage from Zechariah 9:1 to Zechariah 10:1 pictures God’s eschatological salvation. The proud will be brought low and He will raise up the humble and meek. And He will do it through His righteous King and through the blood of the covenant. And the result will be worldwide blessing.
- 222. SIMEO , "THEGLORY OF CHRIST Zechariah 9:17. How great is his goodness, and how great is his beauty! THE glory of Christ is manifested throughout all the Holy Scriptures. This is attested both by the Apostles and by our Lord himself [ ote: Acts 10:43. Luke 24:27. John 5:39.]. In the ew Testament he shines like the sun in an unclouded atmosphere: in the Old, though generally veiled, he often bursts forth as from behind a cloud with astonishing beauty and splendour. Such a view of him is exhibited in the chapter now before us [ ote: After foretelling the preservation of the Jews amidst the destruction of surrounding nations, the prophet called their attention to Christ, as their lowly but triumphant king (ver. 9.), who should redeem them by his blood (ver. 11.), be a strong hold to all who should turn unto him (ver. 12.), and save them with an everlasting salvation, (ver. 16.)]: nor could the prophet himself forbear exclaiming with wonder and admiration, “How great is his goodness!”&c. We cannot have our minds more delightfully occupied than in contemplating, I. The goodness of our Lord— In the context he is set forth as the God of providence and grace: and, in order to behold his goodness, we must view him in both respects: 1. As the God of providence— [As all things wove created, so are they upheld and governed by him. To him we owe the preservation of our corporeal and intellectual powers. We are continually fed by his bounty, and protected by his arm. The meanest creature in the universe has abundant reason to adore him. His own people in particular may discern unnumbered instances of his goodness in his dispensations towards them. His most afflictive as well as his more pleasing dispensations afford them much occasion for gratitude and thanksgiving [ ote: Psalms 119:75.].] 2. As a God of grace— [Jesus is the one fountain of spiritual blessings to his Church [ ote: Ephesians 1:22.]. either Prophets nor Apostles had any grace but from him [ ote: John 1:16.]. To him we must ascribe every good disposition that is in our hearts [ ote: Philippians 2:13. Hebrews 12:2.]. What reason then have his faithful followers to bless his name! How thankful should they be that he called them by his grace! That he so distinguished them, not only from the fallen angels, but from multitudes of the human race! With what gratitude should they acknowledge his continued kindness! Though they have often turned back from him, he has not cast them off. Yea, rather, he has “healed their backslidings and loved them freely.” Surely, every blessing they receive, and every victory they gain, should fill them with admiring
- 223. thoughts of hisgoodness [ ote: 2 Corinthians 2:14.]. Let every soul then comply with that injunction of the Psalmist [ ote: Psalms 145:7.]—. And, like him, repeat the wish, which a sense of his mercies must inspire [ ote: Psalms 107:8; Psalms 107:15; Psalms 107:21; Psalms 107:31.]—.] If we have just conceptions of his goodness we shall be more able to behold, II. His beauty— The world behold “no beauty nor comeliness” in the face of Jesus; but the saints of “old saw his glory as the glory of the only-begotten of the Father”— This we also may see, if we survey him, 1. In his divine character— [“We cannot by searching find out the Almighty to perfection.” Little do we know of the greatness of his majesty, or the thunder of his power [ ote: Job 26:14.]. We cannot comprehend his unsearchable wisdom, his unspotted holiness, his inviolable truth and faithfulness. We can scarcely form any idea of the inflexibility of his justice, the extent of his mercy, or the heights and depths of his love [ ote: Ephesians 3:19.]; We know that Jesus is the brightness of his Father’s glory, and the express image of his person [ ote: Hebrews 1:3.]: but, when we attempt to delineate that image, we only “darken counsel by words without knowledge [ ote: Job 38:2.].” His glory is more than the feeble language of mortality can express.] 2. In his human character— [Here we look at him, as the Jews at Moses when his face was veiled, and can contemplate him more easily, because he shines with a less radiant lustre. Doubtless while he lay in the manger the virtues of his mind beamed forth in his countenance. or is it to be wondered at that the Jewish doctors were so filled with admiration at him while he was yet a child [ ote: Luke 2:46-47.]. But principally must we view him during the course of his ministry. What marvellous compassion did he manifest to the souls and bodies of men! ot one applied to him for bodily or spiritual health without obtaining his request. And when many were hardened in their sins he wept over them [ ote: Luke 19:41.]; yea, he even pleaded the cause of those who mocked and reviled him on the cross [ ote: Luke 23:34.]. His zeal for God was ardent and unremitted. It was “his meat and drink to do the will of his heavenly Father;” nor could any thing for one moment divert or deter him from the prosecution of his work. His meekness, patience, fortitude, were altogether invincible. Whatever was amiable and excellent in man abounded in him [ ote: Psalms 45:2.]. He was not merely virtuous, but virtue itself incarnate. or, though continually tried in the hottest furnace, was there found in him the smallest imperfection or alloy [ ote: John 14:30.].] 3. In his mediatorial character—
- 224. [With what readinessdid he become a surety for sinful man [ ote: Psalms 40:7-8.]! What astonishing condescension did he manifest in uniting himself to our nature! How cheerfully did he go forth to meet the sufferings that were appointed for him. In the garden and on the cross, when to the eye of sense “his visage was marred more than any man’s,” his beauty was most conspicuous to the eye of faith. His obedience unto death was the fruit of his love, and the price of our redemption. How beautiful is he now in the eyes of those who behold his glory! And how will he “be admired and glorified by all” in the last day! Satan must have blinded us indeed if we be yet insensible to his charms [ ote: 2 Corinthians 4:4.]. If we be true believers, he cannot but be precious to our souls [ ote: 1 Peter 2:7.].] Application— 1. To those who have never yet beheld the goodness and beauty of the Lord— [We speak not now to those who seek his face, and long to enjoy him; for though their sorrow endure for a night, joy will come to them in the morning. But they, who pant not after him, are miserably ignorant of his excellency. Their views of Christ are different from those of the most competent judges [ ote: To the Father he is “chosen and precious,” 1 Peter 2:4; to the angels, the subject of their praise, Revelation 5:11-12; to saints of old, an object of great desire, Haggai 2:7. John 8:56; to all pious men at this time, their supreme good, Philippians 3:7-8.], and different from what they will shortly be in the eternal world. Let such persons diligently consider the Saviour’s character, and cry to God for that spirit whose office it is to reveal Christ unto us. Then shall they both see the King in his beauty, and be changed into his image [ ote: Isaiah 33:17. 2 Corinthians 3:18.].] 2. To those whose eyes have been opened to behold him— [Let your meditations of him be more sweet and frequent. However much you know of him, there are unsearchable depths unfathomed. Let your determination therefore accord with that of David [ ote: Psalms 27:4.]—. View him as appointing your trials, and dispensing your mercies. Consider him as the fountain from whence you are to have supplies of grace. Look to him as the example which you are continually to follow. Above all, rely on him as expiating your guilt, and interceding for you. Thus will you glory in him as your “friend and your beloved;” and at last will see him as he is, and be like him for ever.] PULPIT, "His goodness. The goodness, i.e. the prosperity, of Israel or the land. Revised Version margin, "their prosperity." If the affix "his" is referred to Jehovah, the nouns "goodness" and "beauty" must be taken, not as his attributes, but as gifts bestowed by him, the prosperity and beauty which he confers. But it is more suitable to the context to consider the reference to be to the people, who in the next clause are divided into young men and maidens, and to take the "goodness," or goodliness, as appertaining more especially to the former, and the "beauty" to the latter. His beauty (comp. Ezekiel 16:14). (For the Messianic interpretation, see
- 225. Psalms 45:2; Isaiah33:17.) Corn … new wine. This is an expression often found to denote great abundance and prosperity. The two are distributed poetically between the youths and maidens (Deuteronomy 33:28; Psalms 72:16; Jeremiah 31:12, Jeremiah 31:13; Joel 2:18, Joel 2:19). Make … cheerful; literally, make sprout. It probably refers to the increase of population occurring in times of plenty. This outward prosperity is a symbol of God's favour and the uprightness of the people. In these things, too, we may see adumbrated the spiritual blessings of the gospel, which are, as corn and wine, to strengthen and refresh the soul.