Zaccaria 9:4 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.

Behold, the Lord will cast her out,.... Or "inherit her" (f), 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, Eze 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 Alexander (g), which injected fear and dread in cities near it, as follow: (f) , Setp.; "possidebit eam", V. L. Munster, Castalio. So some in Vatablus. (g) Curtius, l. 4. c. 4.

Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion. I said that the synagogue is no better than a theater, and I bring forward a prophet as my witness. Surely the Jews are not more deserving of belief than their prophets. “You had a harlot’s brow; you became shameless before all.” Where a harlot has set herself up, that place is a brothel and a theater; it also is a den of robbers and a lodging for wild beasts. Jeremiah said, “Your house has become for me the den of a hyena.” He does not simply say “of a wild beast” but “of a filthy wild beast,” and again, “I have abandoned my house, I have cast off my inheritance.” But when God forsakes a place, that place becomes the dwelling of demons.

(Vers. 2 seqq.) Emath quoque in terminis ejus, et Tyrus et Sidon: assumpserunt quippe sibi sapientiam valde. Et aedificavit Tyrus munitionem suam, et coacervavit argentum quasi humum, et aurum ut lutum platearum. Ecce Dominus possidebit eam, et percutiet in mari fortitudinem ejus, et haec igne devorabitur. LXX: Emath in finibus ejus Tyrus et Sidon: quoniam sapientes fuerunt nimis, et aedificavit Tyrus munitionem suam, et congregavit argentum ut humum, et aurum ut lutum viarum. Therefore the Lord will possess it, and strike its strength in the sea, and it will be consumed by fire. Emath, which is interpreted as 'wrath,' that is, indignation, is the one which received the name Epiphania from Antiochus Epiphanes, and now it is the city of Coele Syria. And thus, both Tyre and Sidon will be in the borders of Damascus, or in the borders of the land of Adrach, so that they may believe in the Lord Savior, to whom it was said by the Father: Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession (Ps. 2:8). The daughters of this Tyre, that is, the souls of those who believe in Christ, will bring gifts to the king, so that what is written may be fulfilled: The daughters of Tyre will worship him with gifts (Psalm 44:13). And when the city of God, the Church, is built, of which the Psalmist sings: Glorious things are said of you, O city of God (Psalm 86:2), then the following will immediately come: Behold, foreigners, Tyre, and the people of Ethiopia, these were born there (ibid., 56:4). In two psalms it is said of aliens: Aliens serve me, or are subject to me. In the prophet Zephaniah we read about the Ethiopians: From beyond the rivers of Ethiopia my worshipers, my dispersed ones, will bring me offerings (Zep. 3:10). And in the Psalm: Ethiopia will stretch out her hands to God (Ps. 68:31). But the Gospel speaks of Tyre: Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes (Matt. 11:21). That Canaanite woman from the territory of Tyre and Sidon, whose daughter was badly possessed by a demon, encountered the Lord and Savior (Mark VII); and she dedicated the first fruits of faith of the Tyrians and Sidonians, so that those who did not believe at the time of Christ because they had not yet seen signs and wonders, would later see them through the apostles and believe, and be partakers of that blessedness which the Lord promised, saying: Blessed are those who have not seen and yet have believed (John XX, 29). But Tyre and Sidon (of which one signifies 'narrowness', that is, constraint; the other 'hunting', that is, hunting, according to interpretation) took for themselves such great wisdom, that they proposed to Solomon, that is, the peaceful king, their enigmas, along with their sophisms and the nets of the dialecticians and the intricate web of the sophists, which the Scripture records as their fortifications. They amassed for themselves their silver, which is the brightness of eloquence, and their gold, which is cunning of the senses, gathered together like dust and mud in the streets and roads, in order to possess the kingdom of idolatry which they had fortified. But the Apostle speaks against these fortifications: For the weapons of our warfare are not carnal, but powerful to God, for the destruction of fortifications: destroying thoughts and every height that exalts itself against the knowledge of God (II Cor. X, 4, 5). And in the persona of Nineveh, which is interpreted as adorned, or beautiful (for nothing is more adorned than the world), God speaks through the prophet against the people of the world: And you will be drunk and despised, and you will seek help from your enemy: all your fortifications, like figs with their clusters, if they are shaken, they will fall into the mouth of the eater. And so the Lord will possess both Tyre and Sidon, when he strikes down their strength in the most salty and bitter sea of this age, and nothing of their former wisdom remains, that is, their swelling foolishness, through which they acquired weak fortifications, and silver and gold similar to clay. He will burn them with fire and purify them completely, as the Savior speaks of in the Gospel: I have come to send fire on the earth, and how I wish it were already kindled (Luke XII, 49), according to what is written in Mark: Everyone will be salted with fire (Mark IX, 48).

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.

Will smite her power in the sea - See Eze 26:17. Though Alexander did take Tyre, Sidon, Gaza, etc.; yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See Amo 1:6-8; Zep 2:4, Zep 2:7.

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.

(Eze 26:4, Eze 26:12; Eze 27:27). cast her out--Hebrew, "dispossess her," that is, will cast her inhabitants into exile [GROTIUS]. Alexander, though without a navy, by incredible labor constructed a mole of the ruins of Old Tyre (fulfilling Eze 26:4-12, &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!"

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.