Zechariah · Chapter 9

V. 1. Hadrach-This is the name of a city in Celosyria, and here signifies the country also. It was not far from Damascus. The rest thereof-This burden shall lie long as well as heavy on Damascus. Towards the Lord-For as all men’s appeals in cases of wrong are to heaven, so they who have been wronged by Syrian injustice, look to heaven for right.

Verse 1. The burden of the word of the Lord] The oracle contained in the word which Jehovah now speaks.

This is a prophecy against Syria, the Philistines, Tyre, and Sidon, which were to be subdued by Alexander the Great. After this the prophet speaks gloriously concerning the coming of Christ, and redemption by him. Most learned men are of opinion that this and the succeeding chapters are not the work of Zechariah, but rather of Jeremiah; Hosea, or some one before the captivity. It is certain that Zechariah 11:12, 13, is quoted Matthew 27:9, 10, as the language of Jeremiah the prophet. The first eight chapters appear by the introductory parts to be the prophecies of Zechariah: they stand in connection with each other, are pertinent to the time when they were delivered, are uniform in style and manner, and constitute a regular whole; but the six last chapters are not expressly assigned to Zechariah, and are unconnected with those that precede:—the three first of them are unsuitable in many parts to the time when Zechariah lived; all of them have a more adorned and poetical turn of composition than the eight first chapters, and they manifestly break the unity of the prophetical book.

I conclude, from internal marks, that these three chapters, (ix., x., xi.,) were written much earlier than the time of Jeremiah, and before the captivity of the ten tribes. They seem to suit Hosea’s age and manner; but whoever wrote them, their Divine authority is established by the two quotations from them, Zechariah 9:9; 11:12, 13. See below. The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were written after the death of Josiah, Zechariah 12:11; but whether before or after the captivity, and by what prophet, is uncertain, although I incline to think that the author lived before the destruction of Jerusalem by the Babylonians. See on Zechariah 13:2-6. They are twice quoted in the New Testament, Zechariah 12:10; 13:7. — Newcome.

My own opinion is, that these chapters form not only a distinct work, but belong to a different author. If they do not belong to Jeremiah, they form a thirteenth book in the minor prophets, but the inspired writer is unknown.

The land of Hadrach] The valley of Damascus, or a place near to Damascus. Alexander the Great gained possession of Damascus, and took all its treasures; but it was without blood; the city was betrayed to him. Damascus shall be the rest thereof] The principal part of this calamity shall fall on this city. God’s anger rests on those whom he punishes, Ezekiel 5:13; 16:42; 24:13. And his rod, or his arm, rests upon his enemies, Psalm 125:3; Isaiah 30:23. See Newcome. When the eye of man] Newcome translates thus:

“For the eye of Jehovah is over man,

And over all the tribes of Israel.”

This is an easy sense, and is followed by the versions.

Verse 1. The burden, &c. — A heavy judgment appointed of God to be borne: or, a prophecy of a calamitous kind. See the note on Isaiah 13:1. The word of the Lord in the land of Hadrach — Hadrach is not elsewhere mentioned as the name of a country; the context however shows it must have been some part of Syria, of which Damascus was the capital city. According to some Jewish rabbis it was a place near Damascus. The prophecy is thought to relate to Alexander the Great 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. And Damascus shall be the rest thereof — Or, It shall rest upon Damascus; that is, the burden of the word of the Lord. Damascus shall in particular be afflicted with the judgment now threatened; when — Or rather, for the eyes of man, as of all Israel, shall be toward the Lord — For as all men’s appeals, in case of wrong, are made to Heaven, so they who have been wronged by Syrian injustice shall look to Heaven for right, and the Lord will right them. The words however may be better translated: When the eyes of men, even of all the tribes of Israel, &c.; when the Jews saw the conqueror approach Jerusalem it was proper for them to look up to God, and to implore his protection. This, according to Josephus, (Antiq., lib. 11. cap. 8,) when Alexander was besieging Tyre, Jaddua the Jewish high-priest did, and was directed by a vision to meet the conqueror in his pontifical robes, by whom he was received very graciously. The clause however will admit of yet another translation, namely, For the eyes of the Lord are upon man, as well as upon all the tribes of Israel. That is, God is the ruler and judge of all the nations of the earth, as well as of the tribes of Israel, and will punish the heathen for their sins, as well as his professing people. This, considering the context, seems to be the most probable interpretation.

Verse 1. The burden of Hadrach and Damascus. Hadrach, the old name of Hazor, the Hebrews being accustomed to adhere to primitive names of cities and nations. Judges 4:2. Jeremiah 49:28. This kingdom lay east of Damascus, and north of the Ammonites, and extended to the banks of the Euphrates. Damascus was three days’ journey north-east of Jerusalem.

1. Burden — For the meaning of the word see on Nahum 1:1. Its construction in the sentence is obscure. The English translation makes it a part of the title (compare Zechariah 12:1), “The burden of the word of Jehovah in [better, R.V., “upon”] the land of Hadrach”; the rest of the verse it takes as the beginning of the oracle itself. But even the English reader can see that the result is an exceedingly awkward sentence. It seems better to take “burden,” which is without article in Hebrew, by itself as the title, “A burden,” or “An oracle,” and to begin the oracle itself with “The word of Jehovah.” In 1b the translation of margin R.V. is to be preferred. With these changes verse 1 will read, “An oracle: The word of Jehovah shall be upon the land of Hadrach, and Damascus shall be its resting place; for Jehovah hath an eye upon men and upon all the tribes of Israel.” The title may not be in its original form; with “burden” or “oracle” may have been connected originally the name of the author and, perhaps, of the subject of the prophecy; but these names had disappeared when the oracle fell into the hands of the compiler (p. 589). The word of Jehovah — See on Hosea 1:1. Hadrach — In ancient and even more recent times, previously to the discoveries of archaeology, Hadrach received various interpretations; some took it as a name of the Messiah, some as the name of an otherwise unknown Syrian king, or of a deity; but archaeology has placed it beyond reasonable doubt that it is the name of a city called Hatarika in the Assyrian inscriptions, mentioned in connection with Damascus and other cities of Syria; hence it is quite likely that it should be located in the north. Well-hausen suggests the region around the later Antioch. Damascus — See on Amos 1:3. Its resting place (R.V.) — Damascus is the goal of the divine word of judgment; there it will fall with destructive force.

The rest of the verse appears to be a parenthetical clause, stating the reason why the word has gone forth. As already indicated, the marginal translation is to be preferred. Jehovah hath an eye (margin R.V.) — Nothing is hidden from the eyes of Jehovah, hence he knows what each individual nation deserves. Man… Israel — His interest is world-wide, it is not confined to Israel (Amos 9:7; Jeremiah 32:19, 20). In this case he has seen the wrong done by men to Israel, therefore he will send judgment upon the evil doers, represented by Hadrach and Damascus. Though this interpretation is not impossible, the text of 1b is considered corrupt by many commentators, and various emendations have been suggested. Instead of man, Hebrews adham, many read Syria, Hebrews aram, which involves the interchange of two letters which are not infrequently confused in the Old Testament; for eyes many read cities or people, which again involves only a slight change. With these changes 1b would read, “For Jehovah’s are the cities (or people) of Syria as well as all the tribes of Israel.” These emendations would not alter the thought materially. Some go further; they omit “as well as all the tribes of Israel,” and join the remaining words of 1b closely with verse 2: “For Jehovah’s are the cities of Syria, and Hamath also, which bordereth thereon”; which gives good sense. The present Hebrew text of verse 1 sounds rather peculiar, and it may be corrupt, but, if so, it is not possible to speak with certainty concerning its original form. Marti reads verses 1, 2 as follows: “Burden of the word of Jehovah: Jehovah is in Hadrach, and Damascus is his resting place; for Jehovah’s are the cities of Syria, and Hamath also which bordereth thereon; Tyre and Sidon, because they are very wise.” If the present text is retained verse 2 is the continuation of 1a. Hamath also shall be the resting place of the word of Jehovah. Hamath — See on Amos 6:2 (compare Ezekiel 47:16). Tyrus [“Tyre”]… Zidon — The two chief cities of Phoenicia (see on Joel 3:4; compare Amos 1:9; Ezekiel 26:2; 28:21). Though it be very wise — R.V., “because they are very wise.” The latter expresses the thought that the boast in their great wisdom (Ezekiel 28:1ff.) provokes the divine judgment; A.V., on the other hand, expresses the idea that all their wisdom will not be sufficient to save them. R.V. is more accurate and is favored by the context. The latter is undoubtedly right in applying wise to both cities (so LXX.), though the Hebrew text applies it only to Zidon.

Tyre was the more important of the two; during the greater part of Phoenician history it was the real capital and representative of Phoenicia (compare Amos 1:9), therefore it alone is spoken of in verses 3, 4. In verse 3 is given an illustration of the wisdom of Tyre. A stronghold — According to ancient testimony Tyre was built originally on the mainland; later it was transferred to a neighboring rocky island (compare Ezekiel 26:3, 4), where it was strongly fortified, so that it became almost impregnable. Silver… fine gold — Secure from hostile attacks, Tyre heaped up immense treasures (Ezekiel 28:4, 5). But her power and wealth will not continue. Cast her out — R.V., “dispossess her”; which is a threat that Jehovah will rob her of her wealth and make her poor (1 Samuel 2:7). Power — Not fortifications, but, as in Ezekiel 28:4, 5, equivalent to riches, and all the strength and influence derived from these Devoured with fire — The city herself, her palaces, storehouses, and magnificent buildings, will go up in flames (compare Amos 1:10). To secure a climax some translate the first verb “conquer,” as frequently in the Old Testament. This gives the order conquer, smite her riches, devour the city.

The divine executioner is evidently thought of as coming from the north or northeast. Syria, represented by Hadrach, Damascus, and Hamath, will be the first to suffer, then powerful Phoenicia; from there he will pass down the Maritime Plain and fall upon Philistia. With the strong Phoenician cities gone, nothing can prevent the further advance of the enemy; therefore Philistia may well tremble.

V. 2. Hamath-A principal town of Syria. Shall border-Shall be so near the storm, that they shall not quite escape. Very wise-Each of them are subtle, and think by craft to save themselves, but God derides their wisdom.

Verse 2. And Hamath also shall border thereby] Hamath on the river Orontes; and Tyre and Sidon, notwithstanding their political wisdom, address, and cunning, shall have a part in the punishment. These prophecies are more suitable to the days of Jeremiah than to those of Zechariah; for there is no evidence—although Alexander did take Damascus, but without bloodshed—that it was destroyed from the times of Zechariah to the advent of our Lord. And as Tyre and Sidon were lately destroyed by Nebuchadnezzar, it is not likely that they could soon undergo another devastation.

Verses 2-5. And Hamath also shall border there by — Or, Hamath also shall be within its borders. That is, the borders of this prophecy. Hamath shall be involved in the calamities which this prophecy denounces. “I suppose,” says Newcome, “that Hamath on the river Orontes is meant.” It was the capital of one part of Syria, and formed, some time, an independent kingdom. See note on Jeremiah 49:23. Tyrus and Zidon — These cities also, shall be reached by the judgments threatened in this prophecy; though it be very wise — Although Zidon prides itself so much for its skill and knowledge of things, and puts much confidence in its crafty counsels. Blayney renders the latter clause of this verse and the next, And Sidon, though she be very wise, and hath built Tyre, a fortress, for herself; and hath heaped up silver as the dust, and fine gold as the mire of the streets. Zidon was the capital of Phenicia, and mother of Tyre. For Justin informs us, (lib. 18. cap. 3,) that the Sidonians, when their city was taken by the king of Ascalon, betook themselves to their ships and built Tyre. Hence Tyre is called the daughter of Sidon, Isaiah 23:12. The Sidonians were famous all over the world for their knowledge and skill in arts and sciences, and for their great riches, acquired by their traffic: see notes on Isaiah 23:2, 4, 12; Ezekiel 27:8, and 28:2. Behold, the Lord will cast her out — Will cast out her inhabitants. And he will smite her power in the sea, &c. — The Sidonians, according to Diodorus Siculus, (lib. 16. p. 116;) on the approach of the army sent against them by Ochus, king of Persia, first of all destroyed their shipping at sea; and then retiring within the walls of the city, when they found they could hold out no longer, set fire to their houses, and burned themselves with all their families and effects together. Thus their wealth was effectually smitten, when by burning their ships, their commerce, the source of their riches, was annihilated; and this last act of desperation completely fulfilled the remaining part of the prophecy. No wonder if their neighbours, the Philistines, (as is signified in the next verse,) were struck with consternation at seeing the disastrous fate of those on whose assistance they depended. See Blayney. Probably also the destruction of Tyre by Alexander the Great may be predicted in these verses; of which see the places referred to above. Ashkelon shall fear; Gaza also be very sorrowful, and Ekron — These cities flattered themselves, that if Tyre could withstand Alexander, they also should be able to escape his hand; but Tyre being taken, all these hopes vanished. Alexander made himself master of Gaza immediately after the taking of Tyre; 10,000 of the inhabitants were slain, and the governor Betis dragged round the city wall till he was dead. King is a general word for any governor, in Hebrew, as has been before observed. Strabo, speaking of Gaza, lib. 16., says, “It was formerly a city of note, but was destroyed by Alexander the Great.” Or, according to Josephus, having suffered severely, upon being taken by Alexander, it was at length totally ruined and destroyed by Alexander Jannæus, one of the Asmonean kings of Judah. Hence we read, Acts 8:26, Gaza which is desert. And Ashkelon shall not be inhabited — Blayney reads, shall not be established; literally, shall not sit. “Ashkelon, and the other cities of the Philistines, having been subjugated by Nebuchadnezzar, as foretold Jeremiah 47., never recovered their former independence, but, falling under the dominion of the great empires in succession, were almost continually involved in their wars, and suffered considerably, till by degrees they dwindled away, and at last sunk to nothing.”

Ver. 2. Hamath, a kingdom, extending from the pass of Lebanon to Antioch, having Emath for its capital.

Verse 3. And Tyrus did build herself] The rock on which Tyre was built was strongly fortified; and that she had abundance of riches has been already seen, Ezekiel 28:1, &c.

Verses 2-5. And Hamath also shall border there by — Or, Hamath also shall be within its borders. That is, the borders of this prophecy. Hamath shall be involved in the calamities which this prophecy denounces. “I suppose,” says Newcome, “that Hamath on the river Orontes is meant.” It was the capital of one part of Syria, and formed, some time, an independent kingdom. See note on Jeremiah 49:23. Tyrus and Zidon — These cities also, shall be reached by the judgments threatened in this prophecy; though it be very wise — Although Zidon prides itself so much for its skill and knowledge of things, and puts much confidence in its crafty counsels. Blayney renders the latter clause of this verse and the next, And Sidon, though she be very wise, and hath built Tyre, a fortress, for herself; and hath heaped up silver as the dust, and fine gold as the mire of the streets. Zidon was the capital of Phenicia, and mother of Tyre. For Justin informs us, (lib. 18. cap. 3,) that the Sidonians, when their city was taken by the king of Ascalon, betook themselves to their ships and built Tyre. Hence Tyre is called the daughter of Sidon, Isaiah 23:12. The Sidonians were famous all over the world for their knowledge and skill in arts and sciences, and for their great riches, acquired by their traffic: see notes on Isaiah 23:2, 4, 12; Ezekiel 27:8, and 28:2. Behold, the Lord will cast her out — Will cast out her inhabitants. And he will smite her power in the sea, &c. — The Sidonians, according to Diodorus Siculus, (lib. 16. p. 116;) on the approach of the army sent against them by Ochus, king of Persia, first of all destroyed their shipping at sea; and then retiring within the walls of the city, when they found they could hold out no longer, set fire to their houses, and burned themselves with all their families and effects together. Thus their wealth was effectually smitten, when by burning their ships, their commerce, the source of their riches, was annihilated; and this last act of desperation completely fulfilled the remaining part of the prophecy. No wonder if their neighbours, the Philistines, (as is signified in the next verse,) were struck with consternation at seeing the disastrous fate of those on whose assistance they depended. See Blayney. Probably also the destruction of Tyre by Alexander the Great may be predicted in these verses; of which see the places referred to above. Ashkelon shall fear; Gaza also be very sorrowful, and Ekron — These cities flattered themselves, that if Tyre could withstand Alexander, they also should be able to escape his hand; but Tyre being taken, all these hopes vanished. Alexander made himself master of Gaza immediately after the taking of Tyre; 10,000 of the inhabitants were slain, and the governor Betis dragged round the city wall till he was dead. King is a general word for any governor, in Hebrew, as has been before observed. Strabo, speaking of Gaza, lib. 16., says, “It was formerly a city of note, but was destroyed by Alexander the Great.” Or, according to Josephus, having suffered severely, upon being taken by Alexander, it was at length totally ruined and destroyed by Alexander Jannæus, one of the Asmonean kings of Judah. Hence we read, Acts 8:26, Gaza which is desert. And Ashkelon shall not be inhabited — Blayney reads, shall not be established; literally, shall not sit. “Ashkelon, and the other cities of the Philistines, having been subjugated by Nebuchadnezzar, as foretold Jeremiah 47., never recovered their former independence, but, falling under the dominion of the great empires in succession, were almost continually involved in their wars, and suffered considerably, till by degrees they dwindled away, and at last sunk to nothing.”

V. 4. Cast her out-Of her inheritance, as the word properly means.

Verse 4. Will smite her power in the sea] See Ezekiel 26:17. Though Alexander did take Tyre, Sidon, Gaza, &c.; yet it seems that the prediction relative to their destruction was fulfilled by Nebuchadnezzar. See Amos 1:6-8; Zephaniah 2:4, 7.

Verses 2-5. And Hamath also shall border there by — Or, Hamath also shall be within its borders. That is, the borders of this prophecy. Hamath shall be involved in the calamities which this prophecy denounces. “I suppose,” says Newcome, “that Hamath on the river Orontes is meant.” It was the capital of one part of Syria, and formed, some time, an independent kingdom. See note on Jeremiah 49:23. Tyrus and Zidon — These cities also, shall be reached by the judgments threatened in this prophecy; though it be very wise — Although Zidon prides itself so much for its skill and knowledge of things, and puts much confidence in its crafty counsels. Blayney renders the latter clause of this verse and the next, And Sidon, though she be very wise, and hath built Tyre, a fortress, for herself; and hath heaped up silver as the dust, and fine gold as the mire of the streets. Zidon was the capital of Phenicia, and mother of Tyre. For Justin informs us, (lib. 18. cap. 3,) that the Sidonians, when their city was taken by the king of Ascalon, betook themselves to their ships and built Tyre. Hence Tyre is called the daughter of Sidon, Isaiah 23:12. The Sidonians were famous all over the world for their knowledge and skill in arts and sciences, and for their great riches, acquired by their traffic: see notes on Isaiah 23:2, 4, 12; Ezekiel 27:8, and 28:2. Behold, the Lord will cast her out — Will cast out her inhabitants. And he will smite her power in the sea, &c. — The Sidonians, according to Diodorus Siculus, (lib. 16. p. 116;) on the approach of the army sent against them by Ochus, king of Persia, first of all destroyed their shipping at sea; and then retiring within the walls of the city, when they found they could hold out no longer, set fire to their houses, and burned themselves with all their families and effects together. Thus their wealth was effectually smitten, when by burning their ships, their commerce, the source of their riches, was annihilated; and this last act of desperation completely fulfilled the remaining part of the prophecy. No wonder if their neighbours, the Philistines, (as is signified in the next verse,) were struck with consternation at seeing the disastrous fate of those on whose assistance they depended. See Blayney. Probably also the destruction of Tyre by Alexander the Great may be predicted in these verses; of which see the places referred to above. Ashkelon shall fear; Gaza also be very sorrowful, and Ekron — These cities flattered themselves, that if Tyre could withstand Alexander, they also should be able to escape his hand; but Tyre being taken, all these hopes vanished. Alexander made himself master of Gaza immediately after the taking of Tyre; 10,000 of the inhabitants were slain, and the governor Betis dragged round the city wall till he was dead. King is a general word for any governor, in Hebrew, as has been before observed. Strabo, speaking of Gaza, lib. 16., says, “It was formerly a city of note, but was destroyed by Alexander the Great.” Or, according to Josephus, having suffered severely, upon being taken by Alexander, it was at length totally ruined and destroyed by Alexander Jannæus, one of the Asmonean kings of Judah. Hence we read, Acts 8:26, Gaza which is desert. And Ashkelon shall not be inhabited — Blayney reads, shall not be established; literally, shall not sit. “Ashkelon, and the other cities of the Philistines, having been subjugated by Nebuchadnezzar, as foretold Jeremiah 47., never recovered their former independence, but, falling under the dominion of the great empires in succession, were almost continually involved in their wars, and suffered considerably, till by degrees they dwindled away, and at last sunk to nothing.”

V. 5. Her expectation-Her hope that Tyre would break Alexander’s power, or hold out against it. Ashamed-Turned into shame and confusion. The king-The government shall be overthrown. Shall not be inhabited-For many years.

Verse 5. Ashkelon shall see it, and fear] All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him.

Her expectation shalt be ashamed] The expectation of being succoured by Tyre.

Verses 2-5. And Hamath also shall border there by — Or, Hamath also shall be within its borders. That is, the borders of this prophecy. Hamath shall be involved in the calamities which this prophecy denounces. “I suppose,” says Newcome, “that Hamath on the river Orontes is meant.” It was the capital of one part of Syria, and formed, some time, an independent kingdom. See note on Jeremiah 49:23. Tyrus and Zidon — These cities also, shall be reached by the judgments threatened in this prophecy; though it be very wise — Although Zidon prides itself so much for its skill and knowledge of things, and puts much confidence in its crafty counsels. Blayney renders the latter clause of this verse and the next, And Sidon, though she be very wise, and hath built Tyre, a fortress, for herself; and hath heaped up silver as the dust, and fine gold as the mire of the streets. Zidon was the capital of Phenicia, and mother of Tyre. For Justin informs us, (lib. 18. cap. 3,) that the Sidonians, when their city was taken by the king of Ascalon, betook themselves to their ships and built Tyre. Hence Tyre is called the daughter of Sidon, Isaiah 23:12. The Sidonians were famous all over the world for their knowledge and skill in arts and sciences, and for their great riches, acquired by their traffic: see notes on Isaiah 23:2, 4, 12; Ezekiel 27:8, and 28:2. Behold, the Lord will cast her out — Will cast out her inhabitants. And he will smite her power in the sea, &c. — The Sidonians, according to Diodorus Siculus, (lib. 16. p. 116;) on the approach of the army sent against them by Ochus, king of Persia, first of all destroyed their shipping at sea; and then retiring within the walls of the city, when they found they could hold out no longer, set fire to their houses, and burned themselves with all their families and effects together. Thus their wealth was effectually smitten, when by burning their ships, their commerce, the source of their riches, was annihilated; and this last act of desperation completely fulfilled the remaining part of the prophecy. No wonder if their neighbours, the Philistines, (as is signified in the next verse,) were struck with consternation at seeing the disastrous fate of those on whose assistance they depended. See Blayney. Probably also the destruction of Tyre by Alexander the Great may be predicted in these verses; of which see the places referred to above. Ashkelon shall fear; Gaza also be very sorrowful, and Ekron — These cities flattered themselves, that if Tyre could withstand Alexander, they also should be able to escape his hand; but Tyre being taken, all these hopes vanished. Alexander made himself master of Gaza immediately after the taking of Tyre; 10,000 of the inhabitants were slain, and the governor Betis dragged round the city wall till he was dead. King is a general word for any governor, in Hebrew, as has been before observed. Strabo, speaking of Gaza, lib. 16., says, “It was formerly a city of note, but was destroyed by Alexander the Great.” Or, according to Josephus, having suffered severely, upon being taken by Alexander, it was at length totally ruined and destroyed by Alexander Jannæus, one of the Asmonean kings of Judah. Hence we read, Acts 8:26, Gaza which is desert. And Ashkelon shall not be inhabited — Blayney reads, shall not be established; literally, shall not sit. “Ashkelon, and the other cities of the Philistines, having been subjugated by Nebuchadnezzar, as foretold Jeremiah 47., never recovered their former independence, but, falling under the dominion of the great empires in succession, were almost continually involved in their wars, and suffered considerably, till by degrees they dwindled away, and at last sunk to nothing.”

5. Ashkelon… Gaza… Ekron… Ashdod — Four of the five chief cities of Philistia. Here as in Amos 1:6-8; Zephaniah 2:4; Jeremiah 25:20, Gath is omitted (see further on Amos 1:6-8). The order in which the cities are mentioned here is the same as in Jeremiah 25:20, which passage may be in the mind of the prophet. Shall see… fear — Only with Ashkelon are both these verbs found; shall see it must be supplied with Gaza, and shall see it and fear with Ekron. The cities will see the destruction of the northern cities and they will be afraid that a similar fate will befall them. Very sorrowful — R.V., “sore pained”; or, tremble greatly in terror. For her expectation shall be ashamed — R.V., “shall be put to shame.” These words explain the terror. What is asserted of Ekron was equally true of the other Philistian cities. They expected the strong cities in the north to hold out; as long as they did so the Philistines had nothing to fear, but their fall will bring to naught all hopes and expectations. Their fear is well founded, for the enemy will soon be upon them. The king shall perish from Gaza — Gaza will lose her independence. Ashkelon shall not be inhabited — The population will be destroyed or carried into exile.

V. 6. A bastard-Strangers, who have no right of inheritance.

Verse 6. A bastard shall dwell in Ashdod] This character would suit Alexander very well, who most certainly was a bastard; for his mother Olympia said that Jupiter Ammon entered her apartment in the shape of a dragon, and begat Alexander! Could her husband Philip believe this? The word signifies a stranger.

Verses 6, 7. And a bastard shall dwell in Ashdod — Newcome reads, strangers, understanding by the expression, “a strange and spurious race; a despicable race; born of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word, rzmm here used, does not imply an illegitimate offspring. In proof of which he quotes Psalm 69:8, where rzwm, a word from which the above is derived, is translated a stranger, so that he supposes the sense of this clause to be, that the city of Ashdod should be peopled with strangers, not descended from its present possessors. The LXX. and Chaldee understand the expression in the same sense. And I will cut off the pride of the Philistines — Ashdod, or Azotus, was burned and destroyed by Jonathan, brother of Judas Maccabeus, and eight thousand of its men burned or slain, 1 Mac. 10:84, 85. These were probably intended here by the pride of the Philistines, that is, the pride, or excellence, of the ancient inhabitants, in whose room the strangers were introduced. And I will take away his blood out of his mouth — The Philistine shall be brought down so low, that he shall not be in a condition to molest or threaten slaughter to his neighbours, as he did formerly. And his abominations from between his teeth — He shall be reduced to such poverty, that he shall no more make banquets in honour of his idols, and feast upon them. “The idolatrous and abominable practices of the Philistines shall cease. The metaphor is taken from beasts of prey, who gorge themselves with blood.” Ashdod is mentioned by Josephus among the cities of the Phenicians which were under the dominion of the Jews; and it is well known that they exacted of all who were under their authority, a conformity, in a certain degree, to their religious rites and ceremonies. This will explain what is meant by taking his blood, &c. The stranger was required to abstain from eating blood, and from such things as were held in abomination by the Jewish law. But he that remaineth, even he shall be for our God — This was fulfilled in the times of the Maccabees, and also in the times of Alexander Jannæus, who subdued their principal cities, as Josephus relates, (Antiq., lib. 13. cap. 23,) and made them part of the Jewish dominions, the inhabitants of several of which embraced the Jewish religion. And he shall be as a governor in Judah — Shall be regarded and honoured. Blayney renders it, Shall be as a citizen in Judah, considering the expression as being used in contrast to the word which he renders stranger, verse 6; and signifying that the stranger who should come to dwell in Ashdod, would, after renouncing all his heathenish practices, become a convert to the true God, and, as a governor in Judah, entitled to all the same privileges in that city, as a prime citizen enjoyed among the Jews: terms these which exactly correspond with those used by St. Paul, who, having called the unconverted Gentiles, xenoi kai paroikoi, strangers and foreigners, entitles them, after their conversion, sumpolitai twn agiwn kai oikeioi tou Qeou, fellow-citizens with the saints, and of the household of God, Ephesians 2:19. And Ekron as a Jebusite — And the Philistines shall have the same privileges allowed them, and be put on the same footing, as the Jebusites, the ancient inhabitants of Jerusalem were, when the Israelites conquered them: see Judges 1:21.

Ver. 6. A bastard, a foreigner, shall dwell in Ashdod. We have before spoken of the visitations of Tyre and of Philistia by Nebuchadnezzar, four years after the fall of Jerusalem, when Egypt also was overrun. Now, being a little recovered, fresh calamities overtook them by the wars of the Syrian kings, and by the invasion of Asia by Alexander.

6. The full-blooded Philistines will be displaced by a mixed race. A bastard — Margin R.V., “a bastard race.” An obscure phrase. In Deuteronomy 23:2, the word denotes one who is not a full-blooded citizen, one with whose birth a blemish of some sort is connected. Here it seems to denote a race which, from the view point of the Philistines, is not full-blooded, a foreign or mixed race. The term implies nothing concerning the moral character of the new population. Ashdod — What is true of one city is true of the whole land. The pride of the Philistines — The judgment implied in 6a will be sufficient to bring to an end the pride and haughtiness of the Philistines; they will be completely humiliated.

V. 7. Take away his blood-Though proud and warlike nations have delighted to shed blood, and, as it were, to eat the blood of their enemies, yet God will overthrow their power, and take the prey out of their mouth. Abominations-Their abominable sacrifices which they offered and feasted on. God will punish their idolatries, and by destroying the cities of those abominations, will remove them for ever. The remnant-That small select number who escape the sword, shall be the Lord’s peculiar ones. As a governor-For the honour which shall be given them. As a Jebusite-The city is put for the people, and this one city and people for all the other: all the remaining Philistines shall be as Jebusites, servants to the people of God.

Verse 7. I will take away his blood out of his mouth] The Philistines, when incorporated with the Israelites, shall abstain from blood, and every thing that is abominable.

And Ekron as a Jebusite.] As an inhabitant of Jerusalem. Many of the Philistines became proselytes to Judiasm; and particularly the cities of Gaza, and Ashdod. See Joseph. Antiq. lib. xlii., c. 15, s. 4.

Verses 6, 7. And a bastard shall dwell in Ashdod — Newcome reads, strangers, understanding by the expression, “a strange and spurious race; a despicable race; born of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word, rzmm here used, does not imply an illegitimate offspring. In proof of which he quotes Psalm 69:8, where rzwm, a word from which the above is derived, is translated a stranger, so that he supposes the sense of this clause to be, that the city of Ashdod should be peopled with strangers, not descended from its present possessors. The LXX. and Chaldee understand the expression in the same sense. And I will cut off the pride of the Philistines — Ashdod, or Azotus, was burned and destroyed by Jonathan, brother of Judas Maccabeus, and eight thousand of its men burned or slain, 1 Mac. 10:84, 85. These were probably intended here by the pride of the Philistines, that is, the pride, or excellence, of the ancient inhabitants, in whose room the strangers were introduced. And I will take away his blood out of his mouth — The Philistine shall be brought down so low, that he shall not be in a condition to molest or threaten slaughter to his neighbours, as he did formerly. And his abominations from between his teeth — He shall be reduced to such poverty, that he shall no more make banquets in honour of his idols, and feast upon them. “The idolatrous and abominable practices of the Philistines shall cease. The metaphor is taken from beasts of prey, who gorge themselves with blood.” Ashdod is mentioned by Josephus among the cities of the Phenicians which were under the dominion of the Jews; and it is well known that they exacted of all who were under their authority, a conformity, in a certain degree, to their religious rites and ceremonies. This will explain what is meant by taking his blood, &c. The stranger was required to abstain from eating blood, and from such things as were held in abomination by the Jewish law. But he that remaineth, even he shall be for our God — This was fulfilled in the times of the Maccabees, and also in the times of Alexander Jannæus, who subdued their principal cities, as Josephus relates, (Antiq., lib. 13. cap. 23,) and made them part of the Jewish dominions, the inhabitants of several of which embraced the Jewish religion. And he shall be as a governor in Judah — Shall be regarded and honoured. Blayney renders it, Shall be as a citizen in Judah, considering the expression as being used in contrast to the word which he renders stranger, verse 6; and signifying that the stranger who should come to dwell in Ashdod, would, after renouncing all his heathenish practices, become a convert to the true God, and, as a governor in Judah, entitled to all the same privileges in that city, as a prime citizen enjoyed among the Jews: terms these which exactly correspond with those used by St. Paul, who, having called the unconverted Gentiles, xenoi kai paroikoi, strangers and foreigners, entitles them, after their conversion, sumpolitai twn agiwn kai oikeioi tou Qeou, fellow-citizens with the saints, and of the household of God, Ephesians 2:19. And Ekron as a Jebusite — And the Philistines shall have the same privileges allowed them, and be put on the same footing, as the Jebusites, the ancient inhabitants of Jerusalem were, when the Israelites conquered them: see Judges 1:21.

7. The new population will not continue the attitude of hostility maintained for so many centuries by the Philistines; on the contrary, in time it will be incorporated into the Jewish nation. His… he — These pronouns in verse 7 refer to the new population. Blood — According to the law the blood belonged to the deity; it was not lawful for the worshiper to eat it (Leviticus 17:12; 19:26; compare Ezekiel 33:25). The eating of blood indicates ignorance or willful transgression of the law of Jehovah. Though temporarily the new inhabitants may live contrary to the divine law, in the end Jehovah will draw them unto himself, when they will cease to eat the blood. Abominations — This word is used of idols themselves, here apparently of the flesh of sacrificial animals offered to idols (Numbers 25:2). The eating of this flesh will be discontinued. The two expressions look forward to a time when idolatry will be completely abolished.

R.V. presents a more satisfactory translation of 7b: “and he also shall be a remnant for our God; and he shall be as a chieftain in Judah, and Ekron as a Jebusite.” A remnant for our God (R.V.) — The remnant consists of the true worshipers of Jehovah (see on Amos 5:15); the new inhabitants of Philistia will become such a company. The complete incorporation into the Jewish nation is predicted in the rest of the verse. As a governor in Judah — R.V., “chieftain.” The word translated “chieftain” or “governor” is used of the head of a thousand (compare Zechariah 12:5). Here it denotes not the leader, but the division over which he rules (Micah 5:2), and the thought is that Philistia will become just like one of the divisions of Judah, that is, an integral part of the nation. A slight alteration, ‘eleph for ‘alluph, would bring out the thought more clearly, since the former denotes the division itself (Judges 6:15; 1 Samuel 10:19). Ekron — Represents, like Ashdod in verse 6, all Philistia. As a Jebusite — Not the Jewish inhabitants of Jerusalem, but the Canaanitish inhabitants of Jebus, who after the conquest of their stronghold by David were in time incorporated into the Jewish nation, so that they became an integral part of the same.

Some consider verse 8 the beginning of the new section. It seems preferable, however, to connect it with verses 1-7. While the judgment falls upon the nations, Jerusalem will enjoy the protecting care of Jehovah. About mine house — Literally, for my house; that is, for the protection of my house. House denotes here not the temple, but the whole land (see on Hosea 8:1). Because of the army — R.V., “against the army.” With either translation the thought is that Jehovah will be around his land to protect it against foreign invasions. Another possible translation is “without an army”; Jehovah will not employ an army of soldiers (compare 2:5). The word translated “army” is written peculiarly in Hebrew; this, taken in connection with the fact that LXX. does not agree with the Hebrew, has led many to substitute the LXX. reading, “as a garrison” (so margin R.V.). Because of him that passeth by — Better, R.V., “that none pass through or return.” Jehovah will guard the borders so carefully that no invader can cross them. Oppressor — In Exodus 3:7, and other places the same word is translated “taskmaster.” From such taskmasters the Jews suffered again and again, but their staves will be broken. Why, is indicated in the last clause. For now have I seen with mine eyes — The afflictions suffered by the Jews and the cruelties perpetrated by the oppressors. Of these Jehovah will now make an end.

The appearance of the Messianic king, 9, 10.

The overthrow of the nations (verses 1-7) will prepare the way for the coming of the Messianic king, who will establish his throne in Zion and rule in righteousness and peace over the redeemed remnant. The king has no part in the overthrow of the hostile powers (Isaiah 9:1-7); this Jehovah himself will accomplish; only after the nations are overthrown will the king make his appearance.

In verse 9 Zion is called upon to welcome the king. Rejoice greatly… shout — The repetition is for the sake of emphasis; there is every reason for the greatest enthusiasm. Daughter of Zion… Jerusalem — The expressions are synonymous, and refer to the inhabitants of Jerusalem (see on Zechariah 2:7). Thy King — The Messianic king mentioned so frequently in the prophetic writings (compare Isaiah 9:1-7; Micah 5:1ff., etc.; see at the close of the comments on Micah 5:15). Unto thee — To set upon his throne there. 9b describes the king’s character and coming. Just — Or, righteous; both in his own personal life and in his administration (compare Isaiah 9:7; 11:3, 4). Having salvation — Margin R.V., “saved.” It is difficult to reproduce the exact sense of the Hebrew by one single word. The thought is that the king will enjoy at all times the divine help and favor, so that all he undertakes will prosper. Lowly — Literally, oppressed, or, afflicted. Because he himself will be of lowly estate he will be able to sympathize fully with those in similar condition. His interest will not be confined to the noble and wealthy. Riding upon an ass — The animal of peace; not upon a horse, which is the animal of war and royalty. The use of the ass is an indication of the peaceful character of the Messianic rule, and of the unpretentious character of the rider. The rest of the verse describes the ass more definitely as a young animal, but there is no special significance in the addition (Matthew 21:2). It is interesting to compare with this passage Jeremiah 17:25; 22:4).

V. 8. I will encamp-To defend it from all its enemies. Mine house-This temple, but as it is an emblem of the church. The army-Of the Persian and the Grecian army, whose march lay through Judea.

Verse 8. I will encamp about mine house] This may apply to the conquests in Palestine by Alexander, who, coming with great wrath against Jerusalem, was met by Jaddua the high priest and his fellows in their sacred robes, who made intercession for the city and the temple; and, in consequence, Alexander spared both, which he had previously purposed to destroy. He showed the Jews also much favour, and remitted the tax every seventh year, because the law on that year forbade them to cultivate their ground. See this extraordinary account in Joseph. Antiq. lib. xi., c. 8, s. 5. Bishop Newcome translates: “I will encamp about my house with an army, so that none shall pass through or return.”

Verse 8. I will encamp about my house — About this temple, and my church, of which this temple is an emblem, that I may defend it from all its enemies. Because of the army — The Persian and Grecian army marching to and fro through Judea. The Hebrew is literally, I will encamp about my house as a garrison, the word hbxm, here used, meaning properly a military guard set to keep watch and ward against any hostile approach. “The purport of this passage is, that, while these revolutions were taking place in the neighbouring states, God would act as a guard in favour of his household, or family, against the armies that were marching forward and backward, so as not to suffer any enemy to come near to molest them; for which purpose his eyes, he says, were now, that is, at the time he was speaking of, continually upon the watch.” — Blayney. Many think this alludes to the Maccabees, who were defenders of the house of God against Antiochus Epiphanes. They were as a wall of brass round about the sanctuary. From their days God preserved the temple against the profanation of strangers, till after the death of Jesus Christ, when he forsook it entirely; choosing the Christian Church for his temple, and making it his peculiar care to watch over, encamp round about, and protect it. And no oppressor shall pass through any more — Or rather, any longer. None of those that now threaten to invade or oppress them shall prosper in their attempts against them. For now have I seen with mine eyes — I am not regardless of my people, but look upon their condition with an eye of pity and compassion.

V. 9. Thy king-The Messiah. He is just-The righteous one, who cometh to fulfil all righteousness. Having salvation-To bestow on all that believe in him.

Verse 9. Rejoice greatly, O daughter of Zion] See this prophecy explained on Matthew 21:5.

Behold, thy King cometh] Not Zerubbabel, for he was never king; nor have they had a king, except Jesus the Christ, from the days of Zedekiah to the present time.

He is just] The righteous One, and the Fountain of righteousness. Having salvation] He alone can save from sin, Satan, death, and hell. Lowly] Without worldly pomp or splendour; for neither his kingdom, nor that of his followers, is of this world.

Riding upon an ass] God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfil the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore, he rode upon an ass, and thus fulfilled the prophecy, and kept the precept unbroken. Hence it is immediately added—

Verse 9. Rejoice greatly, O daughter of Zion — To give still greater encouragement to God’s people, the prophet, after uttering the foregoing promises, was carried on by the Divine Spirit, which influenced him, to announce a still more remarkable instance of God’s special kindness to them, namely, the coming of their Messiah, or king, with reference to which this passage is cited in two places of the New Testament, Matthew 21:5; John 12:15; so that we can have no doubt of the application. But, from comparing these three texts, we may perceive that the evangelical writers were not over-scrupulous of adhering to the exact words of their original, whether they cited from the Hebrew or from the Greek; but were satisfied with giving the true sense of the passage, and taking more or less of it, as circumstances seemed to require. Behold, thy king cometh unto thee — He that is so often described in the prophets as the king of Israel; that was known by that name among the Jews in our Saviour’s time, and is repeatedly called by the name of David their king: see the margin. To him the kingdom did properly belong, and to him the gathering of the people was to be, Genesis 49:10. He is just, and having salvation — Or, He is righteous, and the Saviour, as the ancient versions have it. He is that righteous branch, and the Lord our righteousness, as he is described by Jeremiah 23. 5; who was to execute justice and judgment in the earth; and the righteousness and salvation, that is, the Righteous One and Saviour, promised Isaiah 62:1. Unlike the proud and destructive conquerors of the earth, he shall not enter with a mighty cavalcade of horse, but shall come lowly, and riding upon an ass, and upon a colt the foal of an ass. Although it is certain that the ancient Jews understood this prophecy of the Messiah, yet that this divine person, this king of Israel, should come unto them riding upon an ass, which, notwithstanding that in former ages patriarchs and judges thought it no disgrace to ride upon them, yet was then looked upon as below the dignity of any person of eminence, must, at the uttering of this prophecy, have appeared a very mysterious and improbable circumstance. But we who know that the only time when the Lord Jesus entered publicly into Jerusalem, he thought proper, as an example of humility and meekness, and of indifference to worldly pomp, to ride upon a young ass, or colt; and that, at the same time, the whole multitude were seized with such a sudden and extraordinary impulse of joy, that they spread their garments in the way, and cut down branches of trees and strowed them in the way, shouting unanimously, HOSANNAH, BLESSED IS THE KING WHO COMETH IN THE NAME OF THE LORD — we, that know this remarkable circumstance, cannot but be greatly struck with this prophecy, as an admirable instance of the divine prescience, and a strong proof of the truth of Christianity.

Ver. 9. Rejoice greatly, oh daughter of Zion. If God should send a king to comfort Zion in wars and woes, it is no way likely that he should be a bloody warrior, like a destructive inundation, to ravage the country he ought to nourish and protect. Beautiful and striking is the address. Rejoice greatly, shout for joy, oh daughter of Zion. This Messiah, thy long-expected king, comes at last; and unlike the bloody and cruel kings of Chaldea and of Syria, he comes for peace, and not for war; he comes with grace, and not for oppression.

But who is this King? To be certain here is the grand point. The later jews say, Zerubbabel. But he was already come, and was now aged. Besides, he was no king, either in title or in office. Others say, Maccabeus. But neither does he agree in title or character; we know him only in the storms of war and of blood.—The elder, the unbiassed rabbins say, The king Messiah. Rabbi Eliezer, speaking of Abraham’s ass, says, “The ass shall be for king Messiah to ride, as Zechariah hath said.” So the Talmud in Sanhedrim, cap. 11:98, 99. And Nachmanides in Midras on Genesis, cap. 99. And Midras on Koheleth, Ecclesiastes 1:9. Rabbi Saad, Gaon, Abarbinel, affirm in succession, “that it is impossible to interpret this prophecy of any other than the Messiah, for in no other do we see it fulfilled.” Vide Poli Synopsis. Tirinus, a learned jesuit, cites other rabbins in conjunction with these from Galatinus, whose commentary I have not.

The king here mentioned is said to be just. He was so in himself, and effectually so as Mediator. Lowly, riding upon an ass. Travellers in the east, in Spain, and in Swisserland, coincide in their testimonies, that the ass is preferred to the horse in ascending hills. Here the Messiah’s humility is designated; he is meek, and averse to war, having salvation.

V. 10. I will cut off-When the Messiah comes and sets up his kingdom, he will need no external force. Neither chariot, bow nor sword, brought salvation to him, neither shall they be mentioned in the day of his conquest. The heathen-The Heathens through him shall be reconciled unto God, and one another, Ephesians 2:17. From the river-From Euphrates to the utmost end of Canaan, to the Mediterranean sea; a type of all the world, which was in due time to be the inheritance of Christ.

Verse 10. I will cut off the chariot from Ephraim, and the horse from Jerusalem] No wars shall be employed to spread the kingdom of the Messiah; for it shall be founded and established, “not by might nor by power, but by the Spirit of the Lord of hosts,” Zechariah 4:6.

Verse 10. And I will cut off the chariot from Ephraim — This plainly shows that the character given of the Messiah, that he should ride on an ass, was in opposition to the pride of their warlike kings, to set an example of humility, and to show that his kingdom was not of this world. To the same purpose speaks the Prophet Hosea 1:7; and Micah 5:10, 11: passages which mutually support and cast light on each other, and show undeniably what the prophet had in view when he foretold that the Messiah should ride on an ass. This verse is also intended to signify that the kingdom of the Messiah should be a kingdom of peace, by which characteristic it is frequently described in the prophetic writings. Not that wars were immediately to cease on the earth at his coming, but because his doctrine, example, and grace, naturally tend to produce and promote universal peace and harmony; to diffuse among men a spirit of benevolence and humility, of meekness and forbearance; of doing to others, in every case, as we would they should do unto us in the like case. So that, if Christ’s religion were truly and universally received and practised, certain it is there would be a universal peace among men, and we should no longer see or hear of wars and slaughters. And undoubtedly, before the consummation of all things, his religion will diffuse peace over all the earth. Another thing intended in this prediction is, that Christ’s kingdom should not be set up, nor advanced, by external force and violence, by carnal weapons, or an arm of flesh; but by the power of truth and grace. For it follows, He shall speak peace unto the heathen, or, unto the nations, as the Hebrew is, namely, to the Gentile nations that were afar off, as well as to the Jews that were nigh; his gospel being the gospel of peace, proclaiming and ensuring peace to all the truly penitent that believe in him with their heart unto righteousness; even peace with God, peace of conscience, tranquillity of mind, and a disposition, as far as possible, to live peaceably with all men. And his dominion shall be from sea even to sea, and from the river, &c. — As was foretold by David, Psalm 72:8, from whence these words are taken: see the note there. The sense is, his kingdom shall extend itself to all parts of the world, in defiance of the opposition made to it. The preachers of his gospel shall carry it from one country to another; from one island and continent to another; till the remotest parts of the earth are enlightened, and reduced by it to the obedience of the faith, and the practice of love and holiness.

Ver. 10. I will cut off the chariot from Ephraim. The kingdom of the ten tribes were expert in war, and in the use of the war chariot, as appears from Jehu’s driving furiously for the destruction of the house of Ahab. The Lord would also cut, off the horse, or the cavalry from Jerusalem. The conquests of the Messiah’s kingdom, which shall extend to the ends of the earth, shall not be effected by martial power nor by human might. The great conquerors have established their empires with fire and sword, and lost them again, after effeminacy of character, by a rëaction of the sword. But the spiritual temple, exalted above the hills, shall not be built with the might and power of arms, but by my Spirit, saith the Lord of hosts. The king promised to Zion is therefore the Prince of peace. His servants, after the final wars of Gog and Magog, shall beat their swords into plowshares, and their spears into pruning hooks, to trim the vines.

10. During the era of peace there will be no use for war implements, hence Jehovah — not the Messianic king — will destroy them (Isaiah 2:4; 9:5; Micah 5:10, 11). Chariot… horse… battle bow — These represent all implements of warfare. Ephraim,… Jerusalem — The new nation will be composed of elements representing both kingdoms. Ephraim=Israel; Jerusalem=Judah. That Jehovah himself will do these things is in perfect accord with other Messianic utterances (Isaiah 9:5; Micah 5:10); hence there is no good reason for altering the text so as to read, “and he will cut off.” Speak peace — His word will be of sufficient weight to maintain peace among the nations. This implies that his authority will be acknowledged not only by the Jews, but by other nations as well (Isaiah 2:4), a thought emphasized in the next clause (compare Psalm 72:8; Micah 7:12). From sea… to sea — Not as in Amos 8:12, where the author is thinking only of Palestine. The territory over which the Messianic king will rule is more extensive. One sea is probably the Mediterranean; the other, the ocean thought to mark the end of the earth in the opposite direction. The river — As often, the Euphrates. The ends of the earth — The vaguely defined regions in the extreme west. These expressions are not to be interpreted in a strictly literal sense; they are used simply to indicate the unlimited extent of the Messianic kingdom.

Deliverance and exaltation of the exiled Jews, 11-17.

The advent of the Messianic king will be followed by a restoration of the Jews still in exile, and their exaltation to highest glory. In verses 11, 12 deliverance is promised to the captives. As for thee — The daughter of Zion (verse 9). Also — Is to be taken not with thee, but with the verb: “As for thee, I have also sent forth.” In addition to the blessings promised in verses 9, 10 Jehovah will set free the captives (G.-K., 153). By the blood of thy covenant — R.V., “because of the blood of thy covenant.” Made at the time of the exodus (compare Exodus 24:8), and kept alive throughout the entire history by means of sacrifices and offerings. To this covenant, and even to the earlier covenant with Abraham, Jehovah will remain true, and because of it he will bring back the scattered exiles. I have sent forth — Better, R.V., “I have set free.” The tense is the perfect of prophetic certainty, equivalent to “I shall surely set free.” Thy prisoners — Prisoners of war and exiles in foreign lands (Joel 3:1ff.; Obadiah 1:20). Out of the pit — The place of imprisonment (Exodus 12:29; Jeremiah 37:16). Wherein is no water — This adds to the horrors. Death stares the prisoners in the face. The whole is a picture of the horrors of an enforced exile. In verse 12 the prophet turns directly to the prisoners, exhorting them to return, for the time of their deliverance is at hand. Turn — Better, margin R.V., “Return.” Stronghold — Where they may find safety from the enemy; here, the promised land, where they will be under the protection of Jehovah (verse 8). Prisoners of hope — Since they are members of the covenant nation (verse 11), their depressed condition cannot continue forever; though in exile, they may live in hope of a restoration. Israel is pre-eminently a nation of hope. The promise of deliverance is followed by another. I will render double — There will be a twofold recompense for all loss and affliction (compare Isaiah 61:7; 40:2). Unto thee — If the text is correct Zion is addressed as in verse 11; however, the change is surprising; one would expect “unto you.” Even today — In the face of all the difficulties which seem to make fulfillment impossible.

V. 11. As for thee-Oh Jerusalem; these words are Christ’s words to her. By the blood-By my blood, in which thy covenant as confirmed; ‘tis God’s covenant as made by him, ‘tis Zion’s covenant as made for her, ‘tis Christ’s also as made in him. Sent forth-I have delivered the Jews out of Babylon: compared to a pit in which no water was, wherein the Jews must have perished, had not God visited them.

Verse 11. As for thee also (Jerusalem) by the blood of thy covenant] The covenant made with Abraham, Isaac, Jacob, and the Israelites in general, and ratified by the blood of many victims; until the time should come in which the Messiah should shed his blood, as typified by the ancient sacrifices.

I have sent forth thy prisoners] Those who were under the arrest of God’s judgments; the human race, fast bound in sin and misery, and who by the pitifulness of his tender mercy were loosed, he dying in their stead.

Verse 11. As for thee also — O Jerusalem, or church of God; for the prophet, speaking in the name of God, must be supposed to direct his discourse to her, the pronoun and the affixes, in the Hebrew, being in the feminine gender; by the blood of thy covenant — By the blood of the Messiah, in which thy covenant is confirmed: for though it is God’s covenant as made by him, and Christ’s as made in and through him, it is Zion’s covenant as made for her. I have sent forth thy prisoners out of the pit, &c. — By the prison here, Blayney thinks the land of Egypt is metaphorically intended, in which Israel were heretofore detained as in a prison, until God delivered them out of it, and at the same time entered into covenant with them. But it seems more probable the deliverance from Babylon, so lately experienced, is referred to. So most interpreters understand the passage. Bishop Hall paraphrases it thus: “As for thee, O Zion, whose covenant with me is made, and confirmed by the precious blood of the Messiah. I do herein give thee a type of thy future deliverance from all thy spiritual miseries, in that I have brought forth thy captives out of the miserable captivity at Babylon.” Deep, dry pits, says Capellus, were frequently prisons in the East. Or by the pit here may be meant the lowest part of the prison, called the dungeon, (see Isaiah 51:14,) as the Hebrew word rwb is translated; Jeremiah 37:16; 38:6; Lamentations 3:53-55, where see the notes. Into one of these prisons Jeremiah was cast. But something further, and more interesting to the human race than the deliverance of God’s ancient people either from Egypt or Babylon, is evidently here intended to be signified, even the deliverance of mankind in general from the bondage of sin and guilt, and of depravity, weakness, and wretchedness, that miserable prison in which all are naturally detained, into the glorious liberty of the children of God, by virtue of the covenant sealed with the blood of Christ the Mediator: see Isaiah 61:1-3; Hebrews 13:20. Observe well, reader, a state of sin and guilt is a state of bondage; it is a spiritual prison; it is a pit, or a dungeon, in which there is no water, no comfort to be had: we are all by nature prisoners in this pit; the Scripture has concluded us all under sin, and bound us over to the justice of God. God has been pleased to deal with these prisoners upon new terms, to enter into another covenant with them; the blood of Christ is the blood of that covenant, having purchased it and all its benefits for us; and by that blood effectual provision is made for the sending forth of these prisoners upon easy and honourable terms: and a proclamation of liberty to the captives is issued from the court of heaven, followed by the opening of the prison to them that were bound, (like Cyrus’s proclamation to the Jews in Babylon,) which all those, whose spirits God stirreth up, ought to come and take the benefit of.

Ver. 11. By the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. In Biblia Polyglotta, and in the best critics, I find a dozen slight variations of reading, but none that affects the sense of the English. Some prefer the present tense or time, as “Thou also art saved by the blood of thy covenant.” Others prefer the future, “I will save thee.” Some jesuits read, accommodating their creed to the pious trade, “I will send forth thy prisoners out of the dry pit,” the fœtid and horrible pit of purgatory, which they contrast with the elysian delights of Abraham’s bosom. Some refer the sense to the emancipation from Egypt, by the blood of the paschal lamb, or to their return from Babylon; but both those countries were well watered. Certainly the words refer to our redemption by Christ, as the sequel proves. They shall look on him whom they have pierced, and mourn. The true comment is given in the ninth of Hebrews, where our eternal redemption is ascribed to the blood of Christ, in having offered himself up once for all.

The pit in which there is no water, no resource, no hope, no help; the fallen and lost estate of man, the whole world lying in the grave of the wicked one. The figure is borrowed from ancient prisons and castles, which had dungeons for prisoners charged with high crimes and misdemeanours. Jeremiah’s feet there sunk in the mire: Jeremiah 38:6. The Bastile of Paris had an iron cage in the dungeon, in which was found the skeleton of a man. I once saw the dungeon in the old jail, in Wine Street, Bristol. It was in this gloomy den that the jail fever broke out, and destroyed both the prisoners and the citizens. This dungeon was noticed by the benevolent HOWARD, a martyr to humanity.

V. 12. Turn ye-The prophet exhorts the Jews to hasten to Christ, who is the salvation and high tower of the church. Prisoners of hope-Captives, yet not without hope. Even to-day-In this day of lowest distress. Double-Twice as much good as thou hast suffered evil.

Verse 12. Turn you to the strong hold] Ye who feel your sins, and are shut up under a sense of your guilt, look up to him who was delivered for your offences, and rose again for your justification. Ye have hope; let that hope lead you to faith, and that faith to the blood of the covenant; and, through that blood, to GOD, the Father of all.

I will render double unto thee] Give thee an abundance of peace and salvation.

Verse 12. Turn you to the strong hold — To Zion, to the church of God, the strong city, mentioned Isaiah 26:1, which has salvation for walls and bulwarks; to the name of the Lord, which is a strong tower, his mercy, truth, and grace: ye that are under any bondage or oppression, any trouble or distress, do not despair, be not discouraged, but apply to and rely upon the blood of the new covenant; hasten to Christ, through whose blood alone you can have redemption, reconciliation, peace, and comfort. Ye prisoners of hope — Captives, yet not without hope. The Jews that were returned out of captivity into their own land were yet, in effect, but prisoners, servants, as they confess themselves to be, even in the land which God had given them, Nehemiah 9:36; yet prisoners of hope, or expectation, for God had given them a little reviving in their bondage, Ezra 9:8, 9. Those that continued still in Babylon, detained by their affairs there, yet lived in hope, some time or other, to see their own land again: now both these descriptions of Jews are here directed to turn their eyes to the Messiah, set before them in the promise, as their strong hold, to take shelter in him and stay themselves upon him, for the perfecting of the mercy which, by his grace, and for his sake, was so gloriously begun. But, as their deliverance was typical of our redemption by Christ, verse 11, so this invitation to the strong hold speaks the language of the gospel call. Sinners are prisoners, but they are prisoners of hope; their case is sad, but it is not desperate; there is yet hope in Israel concerning them. Christ is a strong hold for them, a strong tower, in whom they may be safe and quiet from the fear of the wrath of God, the curse of the law, and the assaults of their spiritual enemies: to him they must turn by a lively faith, to him they must flee, and in his name they must trust.

Even to-day — In this day of lowest distress, when things appear to be at the worst, and you think your case deplorable to the last degree, I declare — I solemnly promise, that I will render double unto thee — To thee, O Jerusalem, to every one of you prisoners of hope; I will give you comforts double to the sorrows you have experienced; or blessings double to what I ever bestowed upon your fathers, even when their condition was at the best; the glory of your latter state, as well as of your latter house, shall be greater, yea, twice as great as that of your former. Now this it was no otherwise than by the coming of the Messiah, the preaching of the gospel, and the setting up of his kingdom. These spiritual blessings in heavenly things were double to what they had ever enjoyed in their most prosperous state. Now as a pledge of this, to be enjoyed in the fulness of time, God in the next verses promises to the Jews victory, plenty, and joy, in their own land, which yet would be but a type and shadow of more glorious victories, riches, and joys, in the kingdom of Christ.

Ver. 12. Turn ye to the strong hold, ye prisoners of hope. Four or five of the versions vary the arrangement, and read, the strong hold of hope. Habakkuk sung in the day of trouble, “He will make me to walk upon my high places.” Christ, according to Paul, is that refuge, that strong consolation to the afflicted. Hebrews 6:18. If we follow those who make the church that refuge, as in Isaiah 28:16, the sense is still the same, for Christ and his church are one.

V. 13. When I have bent Judah-In the day’s when Judah shall be in my hand as a strong bow, already bent. Ephraim-Ephraim, the remainder of the ten tribes (which returned with Judah) shall be for a supply of warriors; as the quiver filled is a supply of arrows to the bow-man. O Greece-Against the Grecians or Ionians, who had oppressed the Jews, and bought them for slaves, against whom the Jews took arms, under the conduct of the Maccabees, to whom Christ made good much of this promise.

Verse 13. When I have bent Judah] Judah is the bow, and Ephraim is the arrows; and these are to be shot against the Greeks. I am inclined, with Bp. Newcome, to consider that the language of this prophecy is too strong to point out the only trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent; and it is probable that these prophecies remain to be fulfilled against the present possessors of Javan or Greece, Macedonia, and a part of Asia Minor.

Verses 13-16. When I have bent Judah for me — “A strong and sublime manner of expressing that God would use Judah and Ephraim as his instruments of destruction.” — Newcome. As if he had said, When I have made Judah my bow, and Ephraim my arrow, have used them as my instruments of war. Judah and Ephraim are equivalent to Judah and Israel. The men of Ephraim being expert archers, the expression of filling the bow with Ephraim, seems to allude to that circumstance. And raised up thy sons, O Zion, against thy sons, O Greece — Enabled the 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 note on Daniel 8:22. And made thee as the sword of a mighty man — Given success to thy arms, that none shall withstand thee. And the Lord shall be seen over them — Shall give conspicuous tokens of his presence with them, and his presiding over them and directing them in all their enterprises, leading them on and protecting them, as when they came out of Egypt. And his arrow shall go forth as the lightning — He shall fight for them with a force that shall be irresistible: the lightning is often called God’s arrow. And the Lord shall blow the trumpet — Shall give the signal of war, shall animate them to, and assist them in 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; or shall scatter them as the dust is scattered by the whirlwind. The most vehement storms to which Judea was subject came from the great desert country to the south of it: see note on Isaiah 21:1. The Lord of hosts shall defend them — The hand of God shall visibly appear in protecting the Maccabees. And they shall devour and subdue with sling-stones — They shall conquer their enemies with as unequal a force as that of David, in respect of Goliath, when he subdued him with a sling-stone. And they shall drink and rejoice — In their festivals, when they shall offer sacrifices of thanksgivings for their victories; and make a noise as through wine — Raise shouts of triumph, as men are wont to do whose hearts are glad with success, and cheered with wine. And they shall be filled like bowls, &c. — They shall be filled, or shall fill themselves, with the spoil of their enemies; and as the corners of the altar. — As the horns of the altar are with the blood of the victims. And the Lord shall save them as the flock of his people — Or, shall save them, his people, as a flock. He shall take care of them and preserve them, as a shepherd does his flock. They shall be as the stones of a crown — Precious in his sight; lifted up as an ensign, or trophy, upon his land — In other words, God shall make it known to the world how dear they are to him, and his favour toward them shall be an encouragement to others to become proselytes to the true religion: see Isaiah 62:3; Malachi 3:17.

Ver. 13. When I have bent the bow of Judah, strong as the bow of the Medes and the Ethiopians, and as the bow of Ephraim, referring, I presume, to the last wars of the church, when Gog, or the infidels of Asia, of Africa, and of Europe shall be destroyed; then shall the golden age of the Messiah open on the church, and in all the promised glory of the latter day.

13-17. When the exiles have been restored to their homes they will enter upon an era of conquest (Amos 9:12); under the leadership of Jehovah himself they will triumph over all their enemies, and subsequently they will be exalted to glory and honor (compare the more peaceful picture in verses 9, 10).

The constructions of verse 13 are peculiar; hence the translation and interpretation of details are more or less obscure, but the general thought is clear, which is that Jehovah will use the restored exiles as weapons in the conflict with the hostile nations. This thought is expressed in very bold figures. When — Better, R.V., “For”; which connects verse 13 with verse

12. Judah… Ephraim… Zion — The last name seems to include the entire restored community, which consists of elements representing the northern and southern kingdoms, called respectively Ephraim and Judah. Have bent — All the tenses in verse 13 should be rendered as future tenses; R.V. so renders the last two; the others are prophetic perfects. Bent — Literally, tread down. The large bows were bent by putting one end upon the ground and holding it with the foot, while the other end was being bent with the hand. The English translation of the first two clauses follows the Hebrew accentuation, but it seems preferable to follow the construction of most of the ancient versions and take bow with Judah in the first clause, “for I will bend for me Judah as a bow,” and the second clause, “and I will fill it with Ephraim.” Judah is to be the bow, Ephraim the arrow. Raised up — Better, R.V. “I will stir up”; to battle. This seems the only natural rendering of the verb in this place. In 2 Samuel 23:18; 1 Chronicles 11:11, 20, where it has the meaning to wield, to swing, that is, a spear, the noun spear is added. By itself the verb does not have the meaning to wield for a spear. Against thy sons, O Greece — Hebrews Yawan. Not a district in southern Arabia, but Greece (Joel 3:6), which is. thought of here as a representative world power (see Introduction, p. 583); as such it represents all powers hostile to Zion. The sons of Greece are the Greeks. The direct address to the hostile power is peculiar; nowhere else in the context is the enemy addressed, but always the chosen people. We may be justified, therefore, in reading, with several of the ancient versions, “against the sons of Greece.”

Kirkpatrick proposes the omission of “against thy sons, O Greece,” because (1) the definiteness of the allusion to Greece is unlike the generality which in the main characterizes the passage; (2) the enemy is not addressed elsewhere in the text; (3) nothing could have been more natural than the insertion of such a gloss in the Maccabean times. (4) The differences of reading between LXX. and Targum. The former reads, “against the sons of Greece”; the latter, “against the sons of the peoples.”

(5) The gain to the rhythm. (6) The rendering to stir up interrupts the metaphors. He reads verse 13: —

For I bend Judah for a bow.

Lay Ephraim on it for an arrow,

Wield thy sons, O Zion, for a spear,

And make thee as a hero’s sword.

This is a very smooth reading, but can it be accepted? (1) As already stated, the translation wield for a spear of the Hebrew verb ‘ur is not warranted by the usage. (2) The rhythm of the English may gain by the omission, but the rhythm of the Hebrew suffers. (3) The reading of LXX. is supported by other ancient versions, while the Targum stands alone. No one acquainted with the character of the two versions would hesitate to prefer LXX.; but even the Targum reading proves that something was there. (4) That a certain passage might be explained as a gloss does not prove it to be such. (5) Objection (2) is removed if the reading of LXX. and other ancient versions is accepted. (6) The allusion to Greece may stand alone, but the one reference is all that is needed. (7) In order to make the series entirely symmetrical it would be necessary to introduce a name in the last line, for the comparison of one and the same person with a sword and a spear is peculiar. The sword of a mighty man — Effective and irresistible.

V. 14. Shall be seen-Shall manifestly appear for them. His arrow-His judgments, swift, irresistible, and sudden. As the lightning-Which breaks forth with violence, and runs from east to west in a moment. The Lord God-Their God, the God of Israel, shall give the alarm to them, and sound the call to bring them together. Of the south-In which the mightiest whirlwinds are raised; some think the prophet alludes to the tempest at the delivery of the law.

Verse 14. The Lord shall be seen over them] Shadowing and refreshing them, as the cloud did the camp in the wilderness.

His arrow shall go forth as the lightning] They shall be conquered in a way that will show that God fights for his followers. The description here is very sublime; we have a good imitation of it in Nonnus:—

Kai tote gaian apasan epeklusen uetiov Zeuv,

Puknwsav nefeessin olon polon, ouranih gar

Brontaioiv patagoisi Diov mukhsato salpigx.

NONN. DIONYS., lib. 6. ver. 229.

“When heaven’s dread trumpet, sounding from on high,

Breaks forth in thunders through the darken’d sky;

The pregnant clouds to floods of rain give birth.

And stormy Jove o’erwhelms the solid earth.”

J. B. B. C.

In these two verses there is a fine image, and an allusion to a particular fact, which have escaped the notice of every commentator. I must repeat the verses: 13: When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. 14: And the LORD shall be seen over them, and his arrows shall go forth like lightning. The reader will consult what is said on Hosea 7:16, relative to the oriental bow, which resembles a [figure “C”] in its quiescent state, and must be recurved in order to be strung. Here, Judah is represented as the recurved bow; Ephraim, as an arrow placed on the string, and then discharged against the Javanites or Greeks with the momentum of lightning; the arrow kindling in its course through the air, and thus becoming the bolt of death to them against whom it was directed.

Volat illud, et incandescit eundo,

Et quos non habuit, sub nubibus invenit ignes.

“It flies apace; and, heating, mounts on high,

Glows in its course, and burns along the sky.”

Verses 13-16. When I have bent Judah for me — “A strong and sublime manner of expressing that God would use Judah and Ephraim as his instruments of destruction.” — Newcome. As if he had said, When I have made Judah my bow, and Ephraim my arrow, have used them as my instruments of war. Judah and Ephraim are equivalent to Judah and Israel. The men of Ephraim being expert archers, the expression of filling the bow with Ephraim, seems to allude to that circumstance. And raised up thy sons, O Zion, against thy sons, O Greece — Enabled the 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 note on Daniel 8:22. And made thee as the sword of a mighty man — Given success to thy arms, that none shall withstand thee. And the Lord shall be seen over them — Shall give conspicuous tokens of his presence with them, and his presiding over them and directing them in all their enterprises, leading them on and protecting them, as when they came out of Egypt. And his arrow shall go forth as the lightning — He shall fight for them with a force that shall be irresistible: the lightning is often called God’s arrow. And the Lord shall blow the trumpet — Shall give the signal of war, shall animate them to, and assist them in 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; or shall scatter them as the dust is scattered by the whirlwind. The most vehement storms to which Judea was subject came from the great desert country to the south of it: see note on Isaiah 21:1. The Lord of hosts shall defend them — The hand of God shall visibly appear in protecting the Maccabees. And they shall devour and subdue with sling-stones — They shall conquer their enemies with as unequal a force as that of David, in respect of Goliath, when he subdued him with a sling-stone. And they shall drink and rejoice — In their festivals, when they shall offer sacrifices of thanksgivings for their victories; and make a noise as through wine — Raise shouts of triumph, as men are wont to do whose hearts are glad with success, and cheered with wine. And they shall be filled like bowls, &c. — They shall be filled, or shall fill themselves, with the spoil of their enemies; and as the corners of the altar. — As the horns of the altar are with the blood of the victims. And the Lord shall save them as the flock of his people — Or, shall save them, his people, as a flock. He shall take care of them and preserve them, as a shepherd does his flock. They shall be as the stones of a crown — Precious in his sight; lifted up as an ensign, or trophy, upon his land — In other words, God shall make it known to the world how dear they are to him, and his favour toward them shall be an encouragement to others to become proselytes to the true religion: see Isaiah 62:3; Malachi 3:17.

14. Jehovah himself will take a hand in the conflict. Shall be seen — Better, manifests himself. Over them — Over the sons of Zion; he comes from heaven and fights for them (Psalm 24:8; Habakkuk 3:11). The imagery of the description is borrowed from the thunderstorm (compare Psalm 18:7-15). His arrow — Compare verse 13. As the lightning — Lightning flashes are called the arrows of Jehovah (Psalm 18:14); here his arrow Ephraim (verse 13) is likened, in speed and destructiveness, to lightning. Trumpet — Better, horn (see on Hosea 5:8). Jehovah gives the signal to advance; then he himself rushes, at the head of his forces, against the enemy. With whirlwinds of the south — Instead of with we should perhaps read like, which involves the interchange of two similar letters, that are confused in other places in the Old Testament. The storms coming from the south, from across the broad desert, are peculiarly severe (compare Isaiah 21:1; Job 37:9). Some have thought that there is here an allusion to the south (Sinai) as the original dwelling place of Jehovah, from which he was thought to proceed to assist his people (see on Habakkuk 3:3; compare Judges 5:4, 5).

V. 15. Devour-Destroy their enemies. With sling-stones-As David did Goliath. Shall drink-In their festivals, when they offer sacrifices of thanksgiving for their victories. Make a noise-Shout with shouts of triumph, as men do whose hearts are glad with success, and cheared with wine. Shall fill-With the blood of the sacrifices they offer.

Verse 15. The Lord of hosts shall defend them] He alone is the sure trust of his Church.

Subdue with sling-stones] This was an ancient and powerful instrument in the hands of the Hebrews. See Clarke’s note on “Judges 20:16”. They shall drink] After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy.

As the corners of the altar.] They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims.

Verses 13-16. When I have bent Judah for me — “A strong and sublime manner of expressing that God would use Judah and Ephraim as his instruments of destruction.” — Newcome. As if he had said, When I have made Judah my bow, and Ephraim my arrow, have used them as my instruments of war. Judah and Ephraim are equivalent to Judah and Israel. The men of Ephraim being expert archers, the expression of filling the bow with Ephraim, seems to allude to that circumstance. And raised up thy sons, O Zion, against thy sons, O Greece — Enabled the 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 note on Daniel 8:22. And made thee as the sword of a mighty man — Given success to thy arms, that none shall withstand thee. And the Lord shall be seen over them — Shall give conspicuous tokens of his presence with them, and his presiding over them and directing them in all their enterprises, leading them on and protecting them, as when they came out of Egypt. And his arrow shall go forth as the lightning — He shall fight for them with a force that shall be irresistible: the lightning is often called God’s arrow. And the Lord shall blow the trumpet — Shall give the signal of war, shall animate them to, and assist them in 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; or shall scatter them as the dust is scattered by the whirlwind. The most vehement storms to which Judea was subject came from the great desert country to the south of it: see note on Isaiah 21:1. The Lord of hosts shall defend them — The hand of God shall visibly appear in protecting the Maccabees. And they shall devour and subdue with sling-stones — They shall conquer their enemies with as unequal a force as that of David, in respect of Goliath, when he subdued him with a sling-stone. And they shall drink and rejoice — In their festivals, when they shall offer sacrifices of thanksgivings for their victories; and make a noise as through wine — Raise shouts of triumph, as men are wont to do whose hearts are glad with success, and cheered with wine. And they shall be filled like bowls, &c. — They shall be filled, or shall fill themselves, with the spoil of their enemies; and as the corners of the altar. — As the horns of the altar are with the blood of the victims. And the Lord shall save them as the flock of his people — Or, shall save them, his people, as a flock. He shall take care of them and preserve them, as a shepherd does his flock. They shall be as the stones of a crown — Precious in his sight; lifted up as an ensign, or trophy, upon his land — In other words, God shall make it known to the world how dear they are to him, and his favour toward them shall be an encouragement to others to become proselytes to the true religion: see Isaiah 62:3; Malachi 3:17.

Verse 15 contains a vivid description of the bloody conflict. The sons of Zion need have no fear, for Jehovah will be their shield. Devour,… drink — Like wild beasts they will fall upon their enemies to consume their flesh and drink their blood. A picture of utter destruction (compare Numbers 23:24). Subdue with sling stones — R.V., “tread down the sling stones.” A.V. follows LXX. in taking sling stones as an instrumental accusative; they will subdue the enemies by the use of sling stones. However, the Revisers are probably correct in taking sling stones as the object. They may be regarded as representing all the missiles and weapons that are hurled by the enemies; these the sons of Zion will disregard entirely and trample under foot, and thus they will subdue the enemy and make a complete end of him (compare Job 41:28). Drink is separated from devour, so as to bring it into close connection with the next clause, with which it is logically connected. Make a noise as through wine — They roar, as if they were intoxicated, in wild excitement over the wonderful triumph. The close connection of this clause with the preceding would be brought out more clearly if it were rendered as a circumstantial clause, “They shall drink, while making a noise as through wine.” And they shall be filled like bowls — The bowls in which the blood of the sacrificial victims was caught (Exodus 38:3; Numbers 4:14). As these are filled with the blood of sacrificial animals, so the Jews will be filled with the blood of their enemies. As the corners of the altar — The reference is not to the putting of blood on the horns (Exodus 29:12), but to the sprinkling of blood against the altar (Leviticus 1:5, 11). According to rabbinical tradition this was done in such a manner that the four sides were covered with two sprinklings. In order to do this the bowls containing the blood had to be swung against two opposite corners with considerable force; therefore the corners and the space on either side of them were covered most thickly. To be covered with blood is a symbol of triumph (Isaiah 63:1-3).

V. 16. As the flock-As a shepherd saves his flock. As the stones of a crown-Precious in my sight. As an ensign-Or trophy.

Verse 16. Shall save them in that day] They are his flock, and he is their Shepherd; and, as his own, he shall save and defend them. As the stones of a crown] twsswntm rzn ynba abney nezer

mithnosesoth, “crowned stones erecting themselves;” i.e., being set up by themselves, as monuments of some deliverance, they seem to be lifting themselves up; offering themselves to the attention of every passenger. It may however refer to stones anointed with oil; a sort of temporary altars set up to the Lord for a victory gained. The same word is used, Leviticus 21:12: “Because the crown, rzn nezer, of the anointing oil of his God is upon him.” Perhaps most of those upright stones, standing in circles, which pass for druidical monuments, were erected to commemorate victories, or to grace the tomb of an illustrious chief. These verses may refer to some final victory over the enemies of God’s people.

Verses 13-16. When I have bent Judah for me — “A strong and sublime manner of expressing that God would use Judah and Ephraim as his instruments of destruction.” — Newcome. As if he had said, When I have made Judah my bow, and Ephraim my arrow, have used them as my instruments of war. Judah and Ephraim are equivalent to Judah and Israel. The men of Ephraim being expert archers, the expression of filling the bow with Ephraim, seems to allude to that circumstance. And raised up thy sons, O Zion, against thy sons, O Greece — Enabled the 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 note on Daniel 8:22. And made thee as the sword of a mighty man — Given success to thy arms, that none shall withstand thee. And the Lord shall be seen over them — Shall give conspicuous tokens of his presence with them, and his presiding over them and directing them in all their enterprises, leading them on and protecting them, as when they came out of Egypt. And his arrow shall go forth as the lightning — He shall fight for them with a force that shall be irresistible: the lightning is often called God’s arrow. And the Lord shall blow the trumpet — Shall give the signal of war, shall animate them to, and assist them in 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; or shall scatter them as the dust is scattered by the whirlwind. The most vehement storms to which Judea was subject came from the great desert country to the south of it: see note on Isaiah 21:1. The Lord of hosts shall defend them — The hand of God shall visibly appear in protecting the Maccabees. And they shall devour and subdue with sling-stones — They shall conquer their enemies with as unequal a force as that of David, in respect of Goliath, when he subdued him with a sling-stone. And they shall drink and rejoice — In their festivals, when they shall offer sacrifices of thanksgivings for their victories; and make a noise as through wine — Raise shouts of triumph, as men are wont to do whose hearts are glad with success, and cheered with wine. And they shall be filled like bowls, &c. — They shall be filled, or shall fill themselves, with the spoil of their enemies; and as the corners of the altar. — As the horns of the altar are with the blood of the victims. And the Lord shall save them as the flock of his people — Or, shall save them, his people, as a flock. He shall take care of them and preserve them, as a shepherd does his flock. They shall be as the stones of a crown — Precious in his sight; lifted up as an ensign, or trophy, upon his land — In other words, God shall make it known to the world how dear they are to him, and his favour toward them shall be an encouragement to others to become proselytes to the true religion: see Isaiah 62:3; Malachi 3:17.

Ver. 16. His people—as the stones of a crown. Eminent men shall be raised up in the church, like brilliant stones and costly gems that decorate the royal crown. These may denote prophets, apostles, and eminent saints. Isaiah 54:11. Revelation 21:18, 19. The word cannot mean stones of memorial; these have no connection with crowns, but are monuments for posterity.

16. Save — Victory will come, because Jehovah will be the deliverer of his people. In that day — The day of battle described in verses 13-15. As the flock of his people — Better, like a flock his people. His people is the object of the verb to be supplied from the preceding; the thought of the whole being, “He will deliver his people as a shepherd delivers his flock from the ravages of wild beasts.” As the stones of a crown — The Israelites will trample under foot the stones hurled by the enemies (verse 15), and the enemies themselves will suffer a similar fate, but Israel will be guarded and cared for tenderly, like a precious stone in the royal diadem (compare Haggai 2:23). Lifted up as an ensign — R.V., “lifted on high.” The meaning of the Hebrew verb nasas is not quite certain; of the two meanings suggested the context favors the one in margin R.V., “glittering.” Israel shall sparkle or glitter like a precious stone. A picture of the glory to which the Jews will be exalted. His land — The land of Jehovah. Some of the constructions in this verse are very peculiar. To remove these peculiarities various emendations, involving alterations, omissions, and additions, have been suggested. Nowack, for example, reads, “And Jehovah their God will save them in that day; like a flock he will pasture his people upon his land.”

V. 17. His goodness-Infinite goodness is the fountain of all the good done for this people. His beauty-How wonderful the beauty of Divine Providence in Israel’s deliverance and salvation? Corn-Plentiful harvests shall make the young men chearful in sowing, reaping, and eating the fruits thereof. New wine-There shall be such plenty of wine, that all, young and old, shall be cheared with it.

Verse 17. How great is his goodness] In himself and towards them. And how great is his beauty!] His comeliness, holiness, and purity, put in and upon them.

Corn shall make the young men cheerful] They shall be gladdened and strengthened by plenty of food; and they shall speak aloud of God’s mercies in their harvest home.

And new wine the maids.] Who shall prepare the wine from an abundant vintage.

ZECHARIAH

Verse 17. How great is his goodness — Infinite goodness is the fountain of all the good done for his people. And how great is his beauty — How wonderful is the beauty of divine providence in Israel’s deliverance and salvation. Corn shall make the young men cheerful — Plentiful harvests shall make the young men cheerful in sowing, reaping, and partaking of the fruits thereof. And new wine the maids — There shall be such plenty of wine that all, young and old, shall be cheered with it. Or rather, new wine is put here for the grapes which make it, as bread is frequently put for bread-corn, and then the sense will be, that the young men, employed in bringing in the harvest, should rejoice at seeing the great plenty of it, and the young women, occupied in gathering the grapes, should be as cheerful on account of the plenty of the vintage: or that, by the divine blessing, both those who reaped the corn, and those who gathered in the vintage, should thrive and be happy in their respective occupations.

Verse 17 describes further the glories to be showered upon the restored nation. His — Not Jehovah’s, but the people’s. Goodness — Not moral goodness, but goodly appearance, equivalent to prosperity (so margin R.V.). Beauty — Expresses practically the same idea as the preceding. In the restoration the land will be pleasant to look upon. Corn… wine — Though the prophet has in mind general prosperity, he mentions specifically two of the chief products of Palestine (see on Joel 1:10); and though all the inhabitants will be benefited by the new prosperity, he singles out two classes who would show in the most marked manner the renewal of energy and vigor, the young men and the young women. Between these two he distributes rhetorically the two blessings specified. New wine — See on Joel 1:10. In making temporal prosperity a part of the Messianic promise this prophet agrees with many of his predecessors (see on Hosea 2:21, 22; Amos 9:13; Isaiah 4:2).