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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)