Zaccaria 9:15 Commento

At this chapter begins another sermon, which is continued to the end of ch. 11. It is called, "The burden of the word of the Lord," for every word of God has weight in it to those who regard it, and will be a heavy weight upon those who do not, a dead weight. Here is, I. A prophecy against the Jews' unrighteous neighbours - the Syrians, Tyrians, Philistines, and others (Zac 9:1-6), with an intimation of mercy to some of them, in their conversion (Zac 9:7), and a promise of mercy to God's people, in their protection (Zac 9:8). II. A prophecy of their righteous King, the Messiah, and his coming, with a description of him (Zac 9:9) and of his kingdom, the nature and extent of it (Zac 9:10). III. An account of the obligation the Jews lay under to Christ for their deliverance out of their captivity in Babylon (Zac 9:11, Zac 9:12). IV. A prophecy of the victories and successes God would grant to the Jews over their enemies, as typical of our great deliverance by Christ (Zac 9:13-15). V. A promise of great plenty, and joy, and honour, which God had in reserve for his people (Zac 9:16, Zac 9:17), which was written for their encouragement.

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, Zac 9:1 next the Phoenicians, the inhabitants of Tyre and Zidon, who had a vain opinion of their wisdom, and trusted in their riches, Zac 9:2 and then the Philistines, the inhabitants of Ashkelon, Gaza, Ekron, and Ashdod, guilty of pride, murder, idolatry, and other abominations, Zac 9:5 when the church and people of God should be safely protected, Zac 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, Zac 9:9 next the apostles are represented as military men, accoutered with the bow and the sword of the mighty, Zac 9:13 whose success is owing to the Lord's appearance over them, and the efficacy of his grace and Spirit attending the word, Zac 9:14 who are protected and encouraged in it by the Lord, and honoured on account of it, Zac 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, Zac 9:17.

The Lord of hosts shall defend them,.... Against all their enemies; against Satan, and his temptations, and all the opposition made by him; against the world, and all the rage and reproach of men; this was remarkably verified in the apostles, who were preserved by the Lord amidst a thousand snares and dangers; and who was able to do it, being Jehovah, and the Lord of armies in heaven and in earth; he was as a shield unto them, as the word (t) used signifies; and to which he is often compared in Scripture. The Targum renders it, "the Lord of hosts shall have mercy on them;'' he encompassed them about with his favour as with a shield: and they shall devour; or "eat" (u); spiritual food; Christ the bread of life; whose flesh is meat indeed, and who is lived upon by faith; the blessings and promises of the everlasting covenant, of which the meek eat, and are satisfied; the Gospel and the truths of it, the words of faith and good doctrine, with which faithful ministers are nourished; all which is necessary, that they may be strengthened, and qualified to feed others with knowledge and understanding: and subdue with sling stones; such who are stouthearted, and far from righteousness; who become by their ministry penitent and humble, and subject to Christ, his Gospel and ordinances, even by the means of preaching of the word, which 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 about (w). (t) "obteget", Burkius. (u) "ut comedant", Junius & Tremellius, Piscator, Tarnovius, "et edent", Burkius. (w) Maimon. Maase Hakorbanot, c. 5. sect. 6.

(Verse 15, 16.) And they shall devour and subject to stones of slings: and drinking, they shall be intoxicated as with wine (Vulgate: with wine), and shall be filled like bowls and like the horns of the altar, and the Lord their God shall save them in that day as the flock of his people, because holy stones shall be lifted up upon his land. LXX: And they shall consume them, and bury them in stones of slings, and they shall drink their blood like wine, and they shall be filled like the bowls of the altar, and the Lord shall save them on that day as his flock, because holy stones shall roll on his land. For what we have said, they will be exalted, and it is written in Hebrew, Methnosasoth (), can be interpreted as wandering or fleeing. With the children of Zion protected, and the Lord singing, and going in a whirlwind against their adversaries, the destruction of the Greeks will be so great that I will not say by swords, but they will be crushed by the throwing of stones and the rotations of catapults, so that they will be spoils and food for their enemies. Then they will be drunk as if with wine. Not those who have been killed, but they will be drunk with their own blood; but those who conquer will fight as if drunk with desperation, and they will please the Lord like the horns of the altar, and their libation. For this is understood in the bowls, in which the offerings are poured out on the altar. The Lord will also save them like sheep and the flock of his people: for he will not fight like an armed and trained army against the Macedonians; but he will come like a flock prepared for death, and with the help of the Lord, he will prevail. And the holy stones that were oppressed (for they are called stones, on account of the hardness of trials and the courage of the soul) shall be lifted up from their humility, and they shall be on the land of his glory. Otherwise: his holy stones of the priestly race fleeing in different directions, with him granting them victory, shall attain it, let us say, according to the anagoge, nay, let us explain the prophecy enveloped in many obscurities. The sons of Zion, protected by their Lord, shall devour their adversaries, whom we understand to be the sons of Greece. And they shall subject them to stones of slings, and menaces of Scriptures, making their adversaries subject and humble: for nothing strikes so much as an example from the holy Scriptures, and a testimony emitted by the rotation of the mouth. But what is said in the Septuagint: And they shall drink their blood like wine, we do not read thus in Hebrew; but they shall be drunken with wine, so that they may hear that from the Song of Songs: Drink, O friends, and be intoxicated (Song of Songs 5:1). And so their drunkenness will please them, like a sacrificial altar; and like the horns or angles of an altar. The Lord will also save them, like a flock of his people, for the holy stones will roll upon his land, which will be so light and shining that they will not wait for the hands of builders, but will themselves hasten to be placed upon the foundation of Christ, and to be held by the corner stone, of which even the Apostle Peter speaks: 'You yourselves, as living stones, are being built into a spiritual house, to be a holy priesthood, offering spiritual sacrifices acceptable to God.' (I Peter 2:5). These are the stones that will cry out if the people of Judah keep silent (Luke XIX), and they will roll as long as they are on earth, for earthly dwelling weighs down the senses that attend to many cares (Wisdom IX), and the Holy One, who is in the flesh, speaks: Who will give me wings like a dove? (Psalm LIV, 7) Whoever is able, strives and rolls; and is lifted up to the heights, but is held back by the frailty of the flesh. And that earth on which the stones roll is the one of which we read: Sing to the Lord, all the earth (Psalm XCV, 1). And let all the earth adore you and sing to you (Ps. 65:4).

Syria, Phoenicia, and Palestine, were conquered by Nebuchadnezzar, and afterwards by Alexander. Some apply the beginning of this chapter (Zac 9:1-7) to the one event, and some to the other. The close of the seventh verse relates to the number of Philistines that should become proselytes to Judaism; (see Josephus Antiq. 14:15, 4); and the eighth, to the watchful providence of God over his temple in those troublesome times. From this the prophet passes on to that most eminent instance of God's goodness to his Church and people, the sending of the Messiah, with an account of the peaceable tendency and great extent of his kingdom, Zac 9:9, Zac 9:10. God then declares that he has ratified his covenant with his people, delivered them from their captivity, and restored them to favor, Zac 9:11, Zac 9:12. In consequence of this, victory over their enemies is promised them in large and lofty terms, with every other kind of prosperity, Zac 9:13-17. Judas Maccabeus gained several advantages over the troops of Antiochus, who was of Grecian or Macedonian descent. But without excluding these events, it must be allowed that the terms of this prophecy are much too strong to be confined to them; their ultimate fulfillment must therefore be referred to Gospel times.

The Lord of hosts shall defend then - He alone is the sure trust of his Church. Subdue with sling-stones - This was an ancient and powerful instrument in the hands of the Hebrews. See the note on Jdg 20:16. They shall drink - After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy. As the corners of the altar - They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims.

NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17) in . . . Hadrach--rather, concerning or against Hadrach (compare Isa 21:13). "Burden" means a prophecy BURDENED with wrath against the guilty. MAURER, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration. Hadrach--a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names ("Hadrach" and "Bikathaven," Amo 1:5, Margin); hence it passed into oblivion. An ancient Rabbi 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 CÅ“lo-Syria of STRABO [MAURER]. JEROME considers Hadrach to be the metropolis of CÅ“lo-Syria, as Damascus was of the region about that city. HENGSTENBERG regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. GESENIUS thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar "land of Sihon," Neh 9:22. Damascus . . . rest thereof--that is, the place on which the "burden" of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [CURTIUS, Books 3 and 4]. eyes of man, as of all . . . Israel . . . toward the Lord--The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (Ch2 20:12; Psa 23:2). Typical of the effect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. MAURER, PEMBELLUS and others, less probably translate, "The eyes of the Lord are upon man, as they are upon all Israel," namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The "all," I think, implies that whereas men's attention generally (whence "man" is the expression) was directed to Jehovah's judgments, all Israel especially looks to Him.

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 (Zac 9:16), "the (precious) stones of a crown" (compare Sa1 25:29) [MAURER]. English Version is good sense: The Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the engagement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Jdg 20:16; Ch1 12:2) [GROTIUS]. noise--the battle shout. through wine-- (Zac 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 (Exo 29:12; Lev 4:18).

III. Future of the World-Powers, and of the Kingdom of God - Zechariah 9-14 The two longer prophecies, which fill up the last part of our book (ch. 9-11 and 12-14), show by their headings, as well as by their contents, and even by their formal arrangement, that they are two corresponding portions of a greater whole. In the headings, the fact that they have both the common character of a threatening prophecy or proclamation of judgment, is indicated by the application of the same epithet, Massâ' debhar Yehōvâh (burden of the word of Jehovah), whilst the objects, "land of Hadrach" (Zac 9:1) and "Israel' (Zac 12:1), point to a contrast, or rather to a conflict between the lands of Hadrach and Israel. This contrast or conflict extends through the contents of both. All the six chapters treat of the war between the heathen world and Israel, though in different ways. In the first oracle (ch. 9-11), the judgment, through which the power of the heathen world over Israel is destroyed and Israel is endowed with strength to overcome all its enemies, forms the fundamental thought and centre of gravity of the prophetic description. In the second (ch. 12-14), the judgment through which Israel, or Jerusalem and Judah, is sifted in the war with the heathen nations, and translated into the holy nation of the Lord by the extermination of its spurious members, is the leading topic. And lastly, in a formal respect the two oracles resemble one another, in the fact that in the centre of each the announcement suddenly takes a different tone, without any external preparation (Zac 11:1 and Zac 13:7), so that it is apparently the commencement of a new prophecy; and it is only by a deeper research into the actual fact, that the connection between the two is brought out, and the relation between the two clearly seen, - namely, that the second section contains a more minute description of the manner in which the events announced in the first section are to be realized. In the threatening word concerning the land of Hadrach, ch. 9 and Zac 10:1-12 form the first section, ch. 11 the second; in that concerning Israel, the first section extends from Zac 12:1 to Zac 13:6, and the second from Zac 13:7 to the end of the book. Fall of the Heathen World, and Deliverance and Glorification of Zion - Zechariah 9 and Zac 10:1-12 Whilst the judgment falls upon the land of Hadrach, upon Damascus and Hamath, and upon Phoenicia and Philistia, so that these kingdoms are overthrown and the cities laid waste and the remnant of their inhabitants incorporated into the nation of God (Zac 9:1-7), Jehovah will protect His people, and cause His King to enter Zion, who will establish a kingdom of peace over the whole earth (Zac 9:8-10). Those members of the covenant nation who are still in captivity are redeemed, and endowed with victory over the sons of Javan (Zac 9:11-17), and richly blessed by the Lord their God to overcome all enemies in His strength (Zac 10:1-12). The unity of the two chapters, which form the first half of this oracle, is evident from the close substantial connection between the separate sections. The transitions from one complex of thought to the other are so vanishing, that it is a matter of dispute, in the case of Zac 10:1, Zac 10:2, for example, whether these verses should be connected with ch. 9, or retained in connection with Zac 10:4.