Zechariah 9

prophets, as the weightier matters of the law, and now again enjoin tbcm to you. (Sec vii. 9, 10.) Vcr. 1G. And execute the judgment of truth and peace in your gates. Let those who have the public administration of justice, make it their chief intent to uphold truth and integrity, and maintain the public peace, by giving every man his due. The judges used to execute their office at the gates of tho city. (See Deut. xxi. 19.) This chapter begins a new prophecy: foretelling the conquests of Alexander the Great over Syria, Phoenicia, and Palestine; and God’s providence over bis temple during this turbulent state of affairs. From thence the prophet takes occasion to describe, as in a parenthesis, the humble and peaceable coming ctf the Messias; and then, returning to his former subject, declares the conquests of the Jews, particularly the Maccabees, over tho princes of the Grecian monarchy. * Vcr. 1. JL IIEburdenof the tvord of the Lord in[or,ago.inst] the land of Hadrach.] The burden of the word of the Lord, is a burdensome prophecy, threatening ruin and destruction. (See Jer. xxiii. 33. Nahum i.l.) Hadrach is not elsewhere mentioned as the name of a country: the context shews it must mean some part of Syria, of which Damascus was the capital city. The words may most probably be uuderstood of Alexander the Great’s conquering Syria; Damascus being at the same time betrayed to him, and all Darius’s treasure, which was laid up there, delivered into his hands: as Dr. Prideaux relates the story, out of Arian and Curtius; par. i. book vii. under the third year of Darius Codomannus. And Damascus shall be the rest thereof] The words may signify, that Damascus was the chief stay and support of Syria, whose strength they relied upon for their security: or that the judgment here threatened should particularly afflict Damascus: in which sense the verb nuach is used, Isa. xxx, 32. where the text may be literally translated, Tlie staff or stroke which the Lord shall cause to rest upon him. (See likewise xxv. 10. of the same prophecy.) Wheti the eyes of man, as of all the tribes of Israel, shall be towards the Lord.] The words may be translated, When the eyes of man, even of all the tribes of Israel, &c. When the Jews saw the conqueror approach, it was proper for them to look-up to God, and to implore his protection; which Jaddua the high-priest did, when Alexander besieged Tyre; and was directed by a vision to meet the conqueror in his pontifical robes, who received him very graciously; as the story is told with very remarkable circumstances by Josephus, Antiq.lib. xi. cap. 8. Some translate the sentence, For the eyes of the Lord are upon man, as well as upon all the tribes of Israel; i. e. God will punish the heathen nations for their sins, as well as his own people. Verl 4. Behold, the Lord will cast her out, and willsmite her power in the sea; and she shall be devoured with fire.’] The Lord will dispossess her inhabitants, and the Carthaginiansshall notbe able to assist herwith their naval forces; but the conquerors shall subdue her fortifications, though she be surrounded with the sea; and lay her stately buildings in ashes. (See Dr. Prideaux, under the fourth year of Darius.) arid the horse from Jerusalem, and the battle-bow shall be exit off: and he shall speak peace unto the heathen.] Pcaco is mentioned as tho distinguishing character of Christ’s church or kingdom: (see the note upon Lsa. ii. 4.) here it is joined with freedom from annoyance both from foreign and domestic enemies, as it is elsewhere, (seo Hos. ii. 18. Micah v. 5. 10. Hag. ii. 22.) These prophecies, as they foretell the outward peacefulness of Christ’s church or kingdom, relate to the flourishing state of it, in the latter times of the world. (See the notes upon those texts.) Epliraim, or the ten tribes, is mentioned as distinct from Jerusalem, or the tribe of Judah. (Compare ver. 13. and x. 6, 7. and see the note upon viii. 13.) And his dominion shall be from sea to sea, and from the river even unto the ends of the earth.] Tho words are taken from Psal. lxxii. 8. where David describes the extent of Solomon’s kingdom, that it should extend from the Red Sea to the Mediterranean, and from the river Euphrates to the border of Egypt. (Compare Exod. xxiii. 31.‘Deut. ix. 24. 1 Kings iv. 21.) This was a figurative description of Christ’s kingdom, as may be proved from several expressions in that Psalm; which should be enlarged towards the four quarters of the world.

Zechariah 9:2

And Hamath also shall border thereby. The sense would be plainer thus, And against Hamath also, which borders thereby; importing, that Hamath shall not escape the conqueror’s forces. There were two Hamaths: here is probably meant that Hamath which was the northern border of Judca, and is spoken of in the text as a bordering city. (See the note upon Amos vi. 2. 14.) Tyrus, and Zidon, though it be very wise.] Or, Against Tyre and Zidon, &c. They both shall be involved in tho same calamity, although the Zidonians value themselves as the first inventors of letters. and sciences, and are famous for their skill in navigation. Vcr. 3. And Tyrnsdid build herself a strong hold.] After the demolishing of Old Tyre by Nebuchadnezzar, foretold by Isaiah, xxiii. and Ezekicl, xxvi. — xxviii. New Tyre was built in an island at the distance of half a mile from the shore; so its situation was very strong, and it was fortified with a wall roundtt a hundred and fifty feet high. (Sec Dr. Pridcau.v, in the forecitcd place.) And heaped up silver as the dust, &c] By her merchandise she had gained immense riches. (Ezck. xxviii. 4, 5.)

Zechariah 9:5

Ashkelon shall see it, and fear, &c. The cities of the Philistines, Ashkelon, Gaza, and Ekron, shall be very much terrified at the news of Tyre’s being destroyed, from whence they hope for succours against the enemy. For the king shall perish from Gaza.] That city was taken by Alexander after a two months’ siege; ten thousand of the inhabitants slain, and the governor Betis dragged round the city till he was dead. King is a general word for any governor, in Hebrew, as hath been before observed. Strabo, speaking of Gaza, (lib. xvi.) saith, “It was formerly a city of note, but was destroyed by Alexander the Great, and remained desert or uninhabited.” And so it is called, Acts viii. 2G. and is to be distinguished from Gaza the sea-port, otherwise called Majuraa; the old Gaza being a mile from the sea. (See St. Jerome de Locis Hcbr.) Ver. G. And a bastard shall divettin Ashdod.] By a bastard, the LXX.andmost interpreters understand foreigners, such as were not the native inhabitants of the place; and they understood it cither of Alexander’s conquests in those parts of Palestine where the natives were destroyed, or expelled out of their habitations, and strangers placed in their room; or else of the exploits of Judas Maccabeus against the Philistines, (IMacc. v.G8.)andof Jonathan, who sot fire to Azotus, and burnt and destroyed eight thousand men there, (ibid. x. 84, 85.) To this sense the Chaldee paraphrase understands the text, and renders it, The family of Israel shall dwell in Ashdod, who before were in it as strangers* Acollection or succession of persons is sometimes expressed in the singular number. (See the note upon xi. 1G.)

Zechariah 9:7

And I tvill take away his blood out of his mouth, and his abominations from between his teeth. He shall be brought down so low that he shall not be in a condition to oppose his neighbours, as he did formerly; but they shall be delivered from his cruelty, just as the prey is taken out of the mouth of a wild beast, when he is just about to devour it. But he that remaineth, even l\p, shall be for our God.] Many of the Philistines became proselytes to the Jewish religion, after Alexander Janneus had subdued their principal cities, and made them part of his own dominions. (See Josephus, Antiq. lib.xiii. cap. 23.) And he shall be as a governor in Judah, and Ekron as a Jebusite.] They shall be equally capable of places of honour and trust with the Jews themselves, who shall look upon the Philistines as their fellow-citizens, just as the Israelites treated the Jebusitcs, the ancient inhabitants of Jerusalem. (Sec Judg. i. 21.)

Zechariah 9:8

And I will encamp about my house, because of him thatpasseth by, and because of him that returneth. Compare vii. 14. During these military commotions the angels, who are God’s host, shall be a guard to the temple at Jerusalem, (see ii. 5.) and I will turn the heart of Alexander that he shall shew favours towards the Jews, when he intended to humble them, and shall offer sacrifice to me in vol. iv. my temple. See this remarkable passage related at large out of Josephus by Dr. Prideaux, Script. Connex. under the fourth year of Darius Codomannus. And no oppressor shallpass through them any more.] Or, Any longer; so the word should be rendered, Isa. Ii. 22. Nahum i. 12. (See Noldius, p. G82.) None of those that now threaten to invade or oppress them, shall prosper in their attempts against them, (See more in the note upon x. 4.) For now I have seen it with mine eyes.] I am not regardless of themy but look upon their condition with an eye of pity and compassion. (Compare xii. 4. Exod.ii. 25. 2 Sam. xvi. 12.).

Zechariah 9:9

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. From the promise contained in the foregoing verse, of God’s protecting his church and temple, the prophet, in a sudden transport, takes occasion to break forth into a joyful representation of the coming of the Messias.. Behold, thy King cometh unto thee.] He that is so often described in the prophets as the King of Israel, (seePsal. ii. 7. Jer. xxiii. 5.) was known by that name among the Jews in our Saviour’s time, (see John i. 49.) and called elsewhere by the name of David their king, (Jer. xxx. 9. Hos. iii. 5.) He will certainly come in God’s appointed time. (Compare Isa. lxii. 11.) He is just, and having salvation.] Or, He is righteous, and the Saviour: He is that righteous Branch, audtheLord our righteousness, who shall execute judgment and jtisticein the earth; as he is described by JeTemiah, xxiii.5.and^en7;Ateousness and salvation, i. e. the righteous one and Saviour, promised Isa. lxii. 1. The word noshang, having salvation, though it be a participle passive, is rendered a Saviour in all the ancient versions;, several instances of the same kind may be seen in Pool’s Synopsis. Lowly, and riding upon an ass, and upon a colt the foal of an ass.] Or, Even upon a colt, &c. the copulative particle being sometimes used by way of explanatiou: (see the note upon Isa. Ii. 19. and Noldius’s Concordance, p. 281.) for it appears by the evangelists, that our Lord rode upon a young ass, or a colt, whereon never man sat; (John xii. 14. Luke xix. 30.) wherein he shewed his lowliness, not affecting the pomp of the world, but coming with the same primitive simplicity as the patriarchs and judges used of old. (See Gen. xxii. 3. Judg. v. 10. x. 4.) When horses grew common among the Jews by their traffic with Egypt, (see 2 Kings x. 28. Isa. xxxi. 1, 2.) then riding upon asses was thought below the dignity of great persons. A learned prelate I have often had occasion to mention, in his Defence of Christianity from the ancient Prophecies, p. 105. hath fully proved, that the ancient Jews explained this prophecy of the Messias: and it is plain from the Gospels, that the Jews in Christ’s time understood it so. For when our Lord applied this prophecy to himself, by entering into Jerusalem upon an ass, it so affected the multitude, that they spread their garments and palm-branches in the way, as at the reception of some great prince; (Matt. xxi. 8, 9.) nay, Ms disciples took occasion from, this sight to rejoice and to praise God with a loud voice, for all the mighty works they had seen, concluding that now the kingdom of David, in the person of the Messias, would immediately appear, Mark xi. 10. Luke xix. 37, 38.

Zechariah 9:10

And I will cut off the chariot from Ephraim, 2G

Zechariah 9:11

As for thee also. The prophet’spcaking in the name of God, directs his discourse either to the church of the faithful, which sense best agrees with the present Hebrew copies; whero the pronoun and the affixes are in the feminine gender; or, if we Suppose an enallage of the gender, it may be understood of Christ. “Both the LXX.and the Vulgar Latin read, Thou by the blood of thy covenant hast sent forth thy prisoners. By the blood of thy covenant I have sent forth thy prison* ers out of the pit wherein is no water.] The words import the deliverance of mankind from the bondago of sin and Satan, by virtue of the covenant sealed with the blood of Christ. (Compare Heb. xiii. 20.) The condition of men enslaved by sin and ignorance, is often compared to that of prisoners confined in chains and darkness, (see lsa. xlii. 7. lxi. 1.’) By the pit is meant the lowest part of the prison, called the dungeon: (c mpare lsa. Ii. 14.) and so the Hebrew word bdr is tra ilated Jer. xxxvii. 16. xxxviii. 6. Lam. iii. 53. 55. and i s having no water, is a description of such a dungeon as that into which Jeremiah was thrown.

Zechariah 9:12

Turn ye to the strong hold, ye prisoners of hope. Ye that are under any bondage or oppression do not despair, (see lsa. xlix. 9.) but rely upon God’s promises for deliverance; apply yourselves to him who is a strong tower of defence in time of trouble. Even to-day do I declare, that I will render double unto thee.] I now declare, as I have formerly done by Isaiah, lxi. 7. that I will make you abundant amends for all tho evils ye havo suffered. The words allude to God’s blessing Job after his affliction, when he gave him double to what he liad before, (Job xlii. 10.)

Zechariah 9:13

Wlien I have bent Judah for me, filled the bow tvith Ephraim. When I have made Judah my bow, and Ephraim my arrow; used them as my instruments of war. In the Hebrew phrase the bow is said to be filled with the arrow, when the arrow is fitted to it: sec 2 Kings ix. 24. where the Hebrew reads, Jehu filled his hand with a bow, i. e. by a usual hypallage, filled a bow with his hand: where the English expresses the sense, He drew a bow with his full strength Judah and Ephraim, arc equivalent to Judah and Israel. (See the note upon viii. 13.) The men of Ephraim were expert archers, (mo Psal. Ixxviii. 9.) to which the expression here may probably allude. An T raised up thy sons, O Zion, against thy sons, O Greece.] Enabled tho Jews under the conduct of the Maccabees, to destroy the forces of the Syrian kings, Antiochus Epiphanes and others, who were the successors of Alexander, the founder of the Grecian monarchy. (See Dan. viii. 22. 1 Mace, i.10.) And made thee as the sword of a mighty man.] Given success to your arms, that none should bo able to withstand thee.

Zechariah 9:14

And the Lord shall be seen over them. He shall give conspicuous tokens of his presence with them, a!nd his presiding over them, and directing them in all their enterprises. And his arrow shall go forth as the lightning.] Their force shall be irresistible: the lightning is often called God’s arrow. (See Psal. xviii. 14. lxxvii. 18. cxliv. 6.) AndtheLord Godshall blow the trumpet.] He shall give the signal of war, and shall encourage his soldiers to the battle. And shall go with whirlwinds of the south.] Shall discomfit his enemies, as a whirlwind tears in pieces every thing that stands in its way. (See the note upon lsa. xxi. 1.) •

Zechariah 9:15

And the Lord of hosts sltall defend them; and they shall devour, and subdue with sling-stones. The hand of God shall visibly appear in protecting the Maccabees, and enabling them to conquer their enemies with as unequal a force as that of David was in respect of Goliath, when he subdued him with a sling-stone. (I Sam, xvii. 50.) And they shall drink, andniake a.noise as through wine; and they shall be filled like bowls, and as the corners of the altar.] They shall feast and rejoice for their victories; they shall offer sacrifices of thanksgiving to God, sprinkle the blood upon the horns of the altar, (see Leviv. 25.) and fill the bowls with the rest of it, to be poured out at the foot of it. (Sec xiv. 20. Deut. xii. 27.) Or, their courage shall be increased as when men’s spirits are raised with wine, (see Psal. lxviii. 65.) and they shall he filled with the blood of their enemies, as the bowls and corners of the altar are with the blood of the sacrifices.

Zechariah 9:16

For they shall be as the stones of a crown, lifted up as an ensign upon his land. God shall make it known to the world how precious they are in his sight; (compare lsa. lxii. 3. Mai. iii. 17.) aud his favour towards them shall be an encouragement to others to become proselytes to the true religion.

Zechariah 9:17

And love no false oath. See v. 3, 4. For how great is his goodness, and how great is his beauty) Corn shall make the young men cheerful, and new wine the maids.] Some begin a new chapter here, and suppose the prophet to return to what he had promised, viii. 12. The words magnify God’s goodness and favour towards his people, in bestowing all sorts of plenty upon them: so that a fruitful harvest shall rejoice the hearts of the young men that bring it in, and a plentiful vintage shall make, the maids cheerful that gather the grapes..(Compare lsa. xvi. 10. Jer. xlviii. 33.) New wine is put here for the grapes which make it: (compare Jer. xl. 12.) as bread signifies bread-corn, lsa. xxviii. 28. xxx. 23. But the words maybe understood to denote that plenty which some of the prophets speak of as a concomitant of the reign of the Messias. (Joel iii. 18. Amos ix. 14.)

The fast of the fourth month, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts. Besides, the two fasts mentioned vii. 5. the Jews observed two others, that of the fourth month, answering to our* June, wherein Jerusalem was taken, (Jer. lii. G, 7.) and that of tho tenth month, answering our December, when the Babylonian army began the siege of it, (ibid. ver. 4.) The prophet tells them, in answer to the question proposed, (vii. 3.) that, they may now disuse these fasts, and lay aside the mournful circumstances with which they were solemnized; the judgments which occasioned them being removed. TJierefore love the truth and peace.] God values an upright conversation before the exactest care of outward performances. (Sec ver. 16. and the note upon vii. 9.) These instructions prepared men’s minds for receiving the gospel, whose laws chiefly recommend purity of heart and life. (Sec Jer. xxxi. 33.)

It shall yet come to pass, that there shall come people, and the inhabitants of many cities — saying, Let us go speedily to pray before the Lord, &c. A prophecy of the gentiles coming into the church, the expressions alluding to the Jews going up in companies to Jerusalem at their solemn feasts. (Compare Isa. ii. 2, 3. Micah iv. 1, 2.) I will go also.] So every single person shall express his willingness to go along with them.

Yea, many people — shall come to seek the Lord of hosts at Jerusalem. Compare xiv. 1G. Isa. lxvi. 23. Vcr. 23. Ten men — out of the languages of all nations, shall take hold of the skirt of him that is a Jew, saying, We will go with you.] Christians are sometimes called by the name of Jews, as being those to whom the promises made to the fathers of the Jewish nation do chiefly belong. (See Rom. ii. 28, 29. Rev. ii. 9.) In this sense the word is here to be understood. The text imports the heathen applying themselves to the Christians, especially to the pastors and ministers of the church, for instruction, in order to qualify themselves for admittance into the church. Ten men, is a figurative expression, putting a certain number for an uncertain; (see Ecclus. xxv.9.) so the number seven is used, Isa. iv. 1. Micah v. 5. To take hold of another, is a gesture of entreating his friendly assistance. (See Isa. iii. G. iv. 1.) For we have heard that God is with yon.] There are manifest tokens of the Divine grace and presence with you. (Sec 1 Cor. xiv. 25.)