@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 Introduction.
ALEXANDER'S CONQUESTS IN SYRIA (@Zec 9:1-8). GOD'S PEOPLE SAFE BECAUSE HER COMETH LOWLY, BUT A SAVIOUR (@Zec 9:9-10). THE MACCABEAN DELIVERANCE A TYPE THEREOF (@Zec 9:11-17).
1. 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," @Am 1:5, Margin);
hence it passed into oblivion. An ancient Rabbi Jose is, however, stated
to have expressly mentioned it. Ant 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," @Ne 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 Ps 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.
2. 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 25:6,7,20,21).
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 38:3,5,12,17). 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.
3. 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.
4. (@Eze 26:4,12 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, &c., 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 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!"
5. Ashkelon, &c.--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 fulfilment 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.
6. bastard--not the rightful heir; vile and low men, such as are bastards (@De 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].
7. take . . . his blood out of . . . mouth--Blood was forbidden as
food (@Ge 9:4 Le 7:26).
abominations--things sacrificed to idols and then partaken of by the
worshippers (@Nu 25:2 Ac 15:29). The sense is, "I will cause the
Philistines to cease from the worship of idols."
even he shall be for our God--"even he," like Hamath, Damascus,
Tyre, &c., 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, &c.), and enjoyed their privileges: but in a
subordinate position civilly (@1Ki 9:20,21). 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.
8. encamp about--(@Ps 34:7).
mine house--namely, the Jewish people (@Zec 3:7 Ho 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] (@Ex 3:7 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.
9. 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 (@Ps 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 (@Ro 11:26).
he is just--righteous: an attribute constantly given to Messiah
(@Isa 45:21 53:11 Jer 23:5,6) 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 42:1,21).
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
Saviour. The Hebrew is reflexive in sense, "showing Himself a
Saviour; . . . having salvation in Himself" for us. Endowed with a
salvation which He bestows as a king. Compare Margin, "saving Himself."
Compare @Mt 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
(@Mt 4:1,2).
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, @Jud 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 @Mt 21:5 quotes it (compare @Mt 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 Php 2:7-9).
colt--untamed, "whereon yet never man sat" (@Lu 19:30). The symbol
of a triumphant conqueror and judge (@Jud 5:10 10:4 12:14).
foal of an ass--literally, "asses": in Hebrew idiom, the indefinite
plural for singular (so @Ge 8:4, "mountains of Ararat,"
for one of the mountains). The dam accompanied the colt
(@Mt 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" (@Ps 118:24), as that first Palm
Sunday was. The Jews shall then universally (@Ps 118:26) say,
what some of them said then, "Blessed is He that cometh in the name
of the Lord" (compare @Mt 21:9, with @Mt 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
@Re 7:9,10). 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 @Ps 118:15, with @Zec 14:16.
10. (@Isa 2:4 Ho 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 @Ge 15:18 Ex 23:31; and
@Ps 72:8. "Sea . . . sea," are
the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem
and the 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.
11. 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
(@Ex 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
(@Ge 37:24 Jer 38:6). An image of the misery of the Jewish exiles in
Egypt, Greece, &c., 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 60:1).
12. stronghold--in contrast to the "pit" (@Zec 9:11); literally,
"a place cut off from access."
MAURER thinks, "a height"
(@Ps 18:33). An image for the security which the returning Jews
shall have in Messiah (@Zec 9:8) encamped about His people
(@Ps 46:1,5; compare @Isa 49:9 Pr 18:10).
prisoners of hope--that is, who in spite of afflictions
(@Job 13:15 Ps 42:5,11) maintain hope in the covenant-keeping God; in
contrast to unbelievers, who say, "There is no hope" (@Jer 2:25 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).
13. 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 Da 8:9;
Da 11:32; I Maccabees 1:62 2:41-43), the oppressor of
Judah. Having spoken (@Zec 9:1-8) of Alexander's victories, after
the parenthesis (@Zec 9:9,10) 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.
14. 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 (@Ex 14:19,24).
his arrow . . . as . . . lightning--flashing forth instantaneous
destruction to the foe (@Ps 18:14).
blow . . . trumpet--to summon and incite His people to battle for the
destruction of their foe.
go with whirlwinds of 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).
15. 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, &c.).
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
(@Jud 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).
filled--with blood.
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 (@Ex 29:12 Le 4:18).
16. save them . . . as the flock of his people--as the flock of His people ought to be saved (@Ps 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 11:10,12 62:10).
17. his goodness . . . his beauty--the goodness and beauty which
Jehovah-Messiah bestows on His people. Not as
MAURER thinks, the
goodness, &c., of His land or His people (@Ps 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].