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Zechariah
Chapter Nine
New King James Version (NKJV)
INTRODUCTION TO ZECHARIAH 9
This
chapter treats of the conversion of the Gentiles, before spoken of in general,
now particularly named; of the coming of Christ into the world, and the
advantages of it to his church; of the preaching of the Gospel by the apostles,
and of their protection, encouragement, and success. The Gentiles converted are
first the Syrians that dwelt in Hadrach, Damascus, and Hamath, the Lord's eye
being upon them, Zechariah 9:1 next
the Phoenicians, the inhabitants of Tyre and Zidon, who had a vain opinion of
their wisdom, and trusted in their riches, Zechariah 9:2 and
then the Philistines, the inhabitants of Ashkelon, Gaza, Ekron, and Ashdod,
guilty of pride, murder, idolatry, and other abominations, Zechariah 9:5 when
the church and people of God should be safely protected, Zechariah 9:8 to
whom, for their joy and comfort, is given forth a prophecy concerning the
coming of the Messiah; who is described by his character as a King, just,
having salvation, lowly, and riding on an ass; by the peaceableness of his
kingdom; by the various offices he executes; the prophetic office, speaking peace
to the Heathen; the kingly office, his dominion being very large; and his
priestly office, in the effusion of his blood, by which the covenant is
confirmed, his people delivered out of distress, and encouraged to flee to him
as their stronghold, where they find plenty and protection, Zechariah 9:9 next
the apostles are represented as military men, accoutered with the bow and the
sword of the mighty, Zechariah 9:13
whose success is owing to the Lord's appearance over them, and the efficacy of
his grace and Spirit attending the word, Zechariah 9:14 who
are protected and encouraged in it by the Lord, and honoured on account of it, Zechariah 9:15 and
the chapter is concluded with an exclamation, wondering at the grace and glory
of Christ, and expressing the satisfying provisions of his house, Zechariah 9:17.
Zechariah 9:1 The burden[a] of the
word of the Lord
Against the land of Hadrach, And Damascus its resting
place (For the eyes of men And all the tribes of Israel Are on the Lord);
YLT
1The burden of a word of
Jehovah against the land of Hadrach, and Demmeseh -- his place of rest: (When
to Jehovah [is] the eye of man, And of all the tribes of Israel.)
The burden of the word of the Lord,.... A prophecy, as in Proverbs 31:1 which
is sometimes of things sorrowful and distressing, as the destruction of people,
as in Isaiah 31:1 and
sometimes of things joyful, as in Zechariah 13:1 and
here it contains good news to the church of Christ, Zechariah 9:9,
&c.; and is called a "burden", because the word of the Lord is
often so to carnal men; see Jeremiah 23:33 the
words may be rendered, a "declaration", or "a publication",
of "the word of the Lord"F21משא דבר "prolatio verbi Jehovae", Cocceius. ; 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 writersF23R.
Judah in Jarchi, & R. Benaiah in Kimchi in loc. & R. Nehemiah in
Shirhashirim Rabba, fol. 24. 1. 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 Isaiah 7:8 or some
place near it: says R. JoseF24Shirhashirim ib. Siphre in Yalkut
Simeoni in loc. ,
"I
am of Damascus, and I call heaven and earth to witness that there is a place
there, the name of which is Hadrach.'
HillerusF25Onomast.
sacr. p. 578. 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, Genesis 14:15 the
plain of Aren, and the house of Eden, Amos 1:5 and here
Hadrach; and thinks it had its name from Hadar, a son of Ishmael, Genesis 25:15 and
observes what is said, Genesis 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 PtolemyF26Geograph. l. 5.
c. 15. ; which, as Jerom saysF1De locis Hebr. fol. 97. I. , 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 timesF2Reland.
Palestina Illustrata, l. 3. p. 548. ; 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"F3בארץ
חדרך "in terram circumstantem te", Junius
& Tremellius, Tarnovius; "super terram quae te circuit", Grotius;
"in terra circa te", Cocceius; "ad verbum, in terram circuitus
tui", De Dieu. ; 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
Isaiah 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, Acts 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 Zechariah 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,
"for
before the Lord are manifest the works of the children of men, and he is well
pleased with all the tribes of Israel.'
Zechariah 9:2 2 Also
against Hamath, which borders on it, And against Tyre and
Sidon, though they are very wise.
YLT
2And also Hamath doth border
thereon, Tyre and Zidon, for -- very wise!
And Hamath also shall border thereby,.... By the
land of Hadrach, or by Damascus; and that it was near Damascus is clear from Isaiah 10:9 it is
called Hamath the great in Amos 6:2 and
according to JeromF4Comment. in Amos, fol. 44. C. & Quaest.
Hebr. in Genesim, fol. 67. B. So Cyril. in Amos, p. 312. , is the same with
Antioch, which he says was so called by some; and the Targum of Jonathan ben
Uzziel on Numbers 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, Acts 11:26.
Tyrus and Zidon; these were famous cities of Phoenicia; upon
the borders of these our Lord himself was, Matthew 15:21 of
the conversion of the inhabitants of these places the psalmist prophecies, Psalm 45:12 here
likewise the Lord had his resting place; we read of the disciples here, Acts 21:3,
though it be very wise; particularly Tyre, which
was famous for wisdom, Ezekiel 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.
Zechariah 9:3 3 For
Tyre built herself a tower, Heaped up silver like the dust, And gold like the
mire of the streets.
YLT
3And Tyre doth build a
bulwark to herself, And doth heap silver as dust, And gold as mire of
out-places.
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 heightF5Arrian. de
Exped. Alex. l. 2. c. 21. ; 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 Isaiah 23:2 all
which were to be holiness to the Lord, and for the sufficient feeding and
durable clothing of them that dwell before him, Isaiah 23:18 his
ministers.
Zechariah 9:4 4 Behold,
the Lord will cast her out; He will destroy her power in the sea, And she will
be devoured by fire.
YLT
4Lo, the Lord doth
dispossess her, And He hath smitten in the sea her force, And she with fire is
consumed.
Behold, the Lord will cast her out,.... Or "inherit
her"F6יורשנה κληρονομησει
αυτους, Setp.; "possidebit eam", V. L. Munster,
Castalio. So some in Vatablus. , or "them", as the Septuagint render
the words; when, being converted, she would become the Lord's inheritance and
possession, and her riches should be devoted to his service:
and he will smite her power in the sea; for Tyre was
situated in the sea, at the entry of it, and was strong in it, Ezekiel 26:17.
Kimchi interprets this of her humiliation and subjection in the days of the
Messiah; and in a spiritual sense it has been verified in such who have been
spoiled of their carnal strength, in which they trusted, and have laid down
their weapons, and have submitted to the sceptre of Christ:
and she shall be devoured with fire; with the spirit of
judgment, and of burning, which purges and removes the filth of sin; and with
the fire of the word, which burns up and consumes its lusts; and with the
flames of divine love, which make souls as a whole burnt offering to the Lord.
This was literally accomplished in the burning of Tyre by AlexanderF7Curtius,
l. 4. c. 4. , which injected fear and dread in cities near it, as follow:
Zechariah 9:5 5 Ashkelon
shall see it and fear; Gaza also shall be very sorrowful; And Ekron, for
He dried up her expectation. The king shall perish from Gaza, And Ashkelon
shall not be inhabited.
YLT
5See doth Ashkelon and fear,
Also Gaza, and she is exceedingly pained, Also Ekron -- for her expectation
dried up, And perished hath a king from Gaza, And Ashkelon doth not remain,
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
readF8Reland. Palestina Illustrata, l. 3. p. 594. 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, Joshua 13:3.
Gaza also shall see it, and be very sorrowful; this was a
city of Palestine, near to Ashkelon; they are mentioned together, Judges 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 Acts 8:26 there was
a Christian bishop of this place in the Nicene council, and others in after
onesF9Ib. p. 795. .
And Ekron; for her expectation shall be ashamed; this was also
one of the five lordships of the Philistines, Joshua 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 JewsF11T. Bab.
Megilla, fol. 6. 1. ; and which also JeromF12De locis Hebraicis,
fol. 88. D. observes, some say are the same it is certain that Philip was
there, Acts 8:40 there
were several Christian bishops of this place in later timesF13Reland.
ib. p. 676, &c. .
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 CurtiusF14Hist.
l. 4. c. 6. 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 JeromF15Comment in Isa. xvii. tom. 5. fol. 39. H. Epist. ad
Laetam, tom. 1. fol. 19. E. .
And Ashkelon shall not be inhabited; by Heathens, but by
Christians.
Zechariah 9:6 6 “A
mixed race shall settle in Ashdod, And I will cut off the pride of the
Philistines.
YLT
6And dwelt hath a foreigner
in Ashdod, And I have cut off the excellency of the Philistines.
And a bastard shall dwell in Ashdod,.... SomeF16R.
Judah ben Bileam apud Aben Ezram in loc. 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, Acts 8:40 and was
also one of the five lordships of the Philistines, Joshua 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:'
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, Acts 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.
Zechariah 9:7 7 I
will take away the blood from his mouth, And the abominations from between his
teeth. But he who remains, even he shall be for our God, And shall be
like a leader in Judah, And Ekron like a Jebusite.
YLT
7And turned aside his blood
from his mouth, His abominations from between his teeth, And he hath remained,
even he, to our God, And he hath been as a leader in Judah, And Ekron as a
Jebusite.
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;'
that
is, as the heads of the families in that tribe; see Micah 5:2 compared
with Matthew 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, 1 Chronicles 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.'
The
Syriac version is, "and Ekron shall be as Hebron".
Zechariah 9:8 8 I
will camp around My house Because of the army, Because of him who passes by and
him who returns. No more shall an oppressor pass through them, For now I have
seen with My eyes.
YLT
8And I have pitched for My
house a camp, Because of the passer through, and of the returner, And pass not
through against them again doth an exactor, For, now, I have seen with My eyes.
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, Psalm 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.
And no oppressor shall pass through them any more; or
"exactor"F17נוגש
"exactor", Pagninus, Montanus, Junius & Tremellius, Piscator,
Cocceius. ; 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.
Zechariah 9:9 9 “Rejoice
greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King
is coming to you; He is just and having salvation, Lowly and riding on a
donkey, A colt, the foal of a donkey.
YLT
9Rejoice exceedingly, O
daughter of Zion, Shout, O daughter of Jerusalem, Lo, thy King doth come to
thee, Righteous -- and saved is He, Afflicted -- and riding on an ass, And on a
colt -- a son of she-asses.
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 sayF18T. Bab. Beracot, fol. 56. 2. , 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", Isaiah 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", Daniel 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 assF19T. Bab. Sanhedrin, fol. 98. 1. Vid.
etiam ib. fol. 99. 10. . In an ancient bookF20Zohar in Gen. fol.
127. 3. 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 itF21Zohar
in Numb. fol. 83. 4. & in Deut. fol. 117. 1. & 118. 3. Raya Mehimna
apud ib. in Lev. fol. 38. 3. & in Numb. fol. 97. 2. , the text is applied
to the Messiah; as it likewise is in their ancient Midrashes or expositions. In
oneF23Bereshit Rabba, sect. 75. fol. 66. 2. 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", Deuteronomy 33:17
an ass; this is the King Messiah, as it is said, "poor, and riding on an
ass";'
and
againF24Bereshit Rabba, sect. 98. fol. 85. 3. , on these words,
"binding his foal to the vine, and his ass's colt unto the choice
vine", Genesis 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 anotherF25Midrash
Kohelet, fol. 63. 2. 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", Exodus 4:20 so it
is said of the latter Redeemer (the Messiah), "poor, and riding on an
ass". And thus it is interpreted by many of their more modern writersF26Jarchi
in Isa. xxvi. 6. Baal hatturim on Exod. fol. 88. 2. Abarbinel, Mashmiah
Jeshuah, fol. 15. 4. R. Abraham Seba, Tzeror Hammor, fol. 46. 2. Caphtor
Uperah, fol. 81. 2. . 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, Isaiah 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, Acts 4:12. Some
render the word "saved"F1ונושע הוא "et salvatus ipse", Pagninus, Montanus,
Cocceius; "servatus", Calvin, De Dieu. Schultens ; as he was by his
divine Father, when he was raised from the dead, and not suffered to see
corruption; see Hebrews 5:7 others,
"saving himself"F2"Servabit seipsum", Vatablus.
; 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, Isaiah 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"F3עני
pauper, V. L. Calvin, Junius & Tremellius, Piscator; "inops",
Cocceius ; as Jesus the Messiah was; born of poor parents, had not where to lay
his head, and was ministered unto by others; See 2 Corinthians 8:9
and riding upon an ass, and upon a colt the foal of an ass; which was
fulfilled in Jesus of Nazareth, Matthew 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"F4ועל עיר "id est, super
pullum", Noldius. . 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 comingF5Pirke
Eliezer, c. 31. fol. 32. 1. Caphtor Uperah, fol. 81. 2. ; but one of such a prodigious
age surely could not be called a colt, or a foal; however, this fable shows 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 assF6Diodor.
Sicul. Excerpta, l. 34. p. 901, 902. . And a like falsehood is told by TacitusF7Hist.
l. 5. c. 3, 4, 5. , 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
TertullianF8Apologet. c. 16. ad nationes, l. 1. c. 11. .
Zechariah 9:10 10 I
will cut off the chariot from Ephraim And the horse from Jerusalem; The battle
bow shall be cut off. He shall speak peace to the nations; His dominion shall
be ‘from sea to sea, And from the River to the ends of the earth.’[b]
YLT 10And I have cut off the
chariot from Ephraim, And the horse from Jerusalem, Yea, cut off hath been the
bow of battle, And he hath spoken peace to nations, And his rule [is] from sea
unto sea, And from the river unto the ends of earth.
And I will cut off the chariot from Ephraim,.... That is,
the military one; signifying that wars shall cease, Psalm 46:9,
and the horse from Jerusalem; the warlike one; see Micah 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 Isaiah 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 own person, being the 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 Ephesians 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 Psalm 72:8. This
and the preceding clause are allowed to belong to the Messiah, by a modern
Jewish writerF9R. Isaac, Chizzuk Emuna, par. 1. c. 1. p. 43, 44. So
Kimchi in Isa. lxv. 19. .
Zechariah 9:11 11 “As
for you also, Because of the blood of your covenant, I will set your prisoners
free from the waterless pit.
YLT
11Also thou -- by the blood
of thy covenant, I have sent thy prisoners out of the pit, There is no water in
it.
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 allusion is unto it, which was a typical covenant; and the blood of the
sacrifices then sprinkled on the people is called "the blood of the
covenant", Exodus 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 LydiansF11Herodot.
Clio, sive l. 1. c. 74. ; 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 concordF12Alex. ab Alex. Genial. Dier. l. 5. c. 3. ; and the
surest pledge of keeping faith, and that it would abideF13Mela de
situ Orbis, l. 2. c. 1. : 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 Daniel 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.
Zechariah 9:12 12 Return
to the stronghold, You prisoners of hope. Even today I declare That I
will restore double to you.
YLT
12Turn back to a fenced
place, Ye prisoners of the hope, Even to-day a second announcer I restore to
thee.
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 them: as also that 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, Isaiah 40:2
particularly the Spirit 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"F14מגיד משנה "annuncians duplicem gratiam, quam reddam
tibi", Vatablus. ; 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"F15"Indicem alterum reddo
tibi", Cocceius. ; 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, John 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, John 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, Jeremiah 52:24.
Zechariah 9:13 13 For
I have bent Judah, My bow, Fitted the bow with Ephraim, And raised up
your sons, O Zion, Against your sons, O Greece, And made you like the sword of
a mighty man.”
YLT
13For I have trodden for Me
Judah, A bow I have filled [with] Ephraim, And I have stirred up thy sons, O
Zion, Against thy sons, O Javan, And I have set thee as the sword of a hero.
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"F16קשת מלאתי אפרים "arcu implebo manum
Ephraim", Vatablus; so Ben Melech. ; 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.
Zechariah 9:14 14 Then
the Lord will be seen over them, And His arrow will go forth like lightning.
The Lord God will blow the trumpet, And go with whirlwinds from the south.
YLT
14And Jehovah doth appear for
them, And gone forth as lightning hath His arrow, And the Lord Jehovah with a
trumpet bloweth, And He hath gone with whirlwinds of the south.
And the Lord shall be seen over them,.... His
apostles and ministers: or, "shall appear to them"F17עליהם יראה "aderit
illis", Vatablus, Drusius. ; 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"F18"Super
cos", V. L. Calvin; "super eis", Montanus, Piscator; "super
illis", Cocceius. ; 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"F19So the particle
is sometimes used; see Noldius, p. 690, 703. ; 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 Song of Solomon 4:16.
Zechariah 9:15 15 The
Lord of hosts will defend them; They shall devour and subdue with
slingstones. They shall drink and roar as if with wine; They shall be
filled with blood like basins, Like the corners of the altar.
YLT
15Jehovah of Hosts doth cover
them over, And they consumed, and subdued sling-stones, Yea, they have drunk,
They have made a noise as wine, And they have been full as a bowl, As corners
of an altar.
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
wordF20יגן "obteget", Burkius.
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"F21ואכלו "ut comedant", Junius & Tremellius,
Piscator, Tarnovius, "et edent", Burkius. ; 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 seem very unpromising and 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 aboutF23Maimon.
Maase Hakorbanot, c. 5. sect. 6. .
Zechariah 9:16 16 The
Lord their God will save them in that day, As the flock of His people. For
they shall be like the jewels of a crown, Lifted like a banner over His
land—
YLT
16And saved them hath Jehovah
their God In that day, as a flock of His people, For stones of a crown are
displaying themselves over His ground.
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, Zechariah 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"F24אבני נזר "lapides
separationis", Sanctius; so Aquila in Drusius. ; 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 dedicated them to TiberiusF25Vid.
Alex. ab Alex. Genial. Dier. l. 1. c. 22. ; 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 HerculesF26Strabo.
Geograph. l. 4. p. 128. ; 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 unusualF1Flori Roman. Gest. l. 3. c. 2. ; 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 menF2Olai
Magni de Ritu Gent. Septentrional. Epitome, l. 1. c. 16. ; 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 senseF3"Lapides
coronarii", Junius & Tremellius; "lapides coronati", i. e.
"epistyliis ornati trophaeis", Piscator. .
Zechariah 9:17 17 For
how great is its[c] goodness And how great its[d] beauty! Grain
shall make the young men thrive, And new wine the young women.
YLT
17For what His goodness! and
what His beauty! Corn the young men, And new wine the virgins -- make fruitful!
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 1 John 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 Zechariah 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"F4ינובב "germinare
faciet", Montanus; "progerminare faciet", Burkius;
"foecundabit", Castalio; "dicitur de virginibus spiritualibus,
quae sunt fructus multi evangelii", Zech. ix. 17. Stockius, p. 654. ; it
causes them to grow and increase, and makes them fruitful in every good word
and work: or, "shall make them speak" eloquentlyF5"Facundas
faciet", Junius & Tremellius, Piscator, Tarnovius. ; 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"F6"Cantare
faciet", Pagninus, Drusius; so Ben Melech. , 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, Acts 2:16 see Ephesians 5:18.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)