Zechariah 9

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

KING

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. 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 Cœlo-Syria of

STRABO

[MAURER].

JEROME

considers Hadrach to be the metropolis of Cœlo-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

(Mal 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.

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;

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, 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].