1 The burden of the word of the Lord in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the Lord.

2 And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise.

3 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets.

4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.

5 Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited.

6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.

7 And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, shall be for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.

8 And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.

9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee;

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 arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south.

15 The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar.

16 And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land.

17 For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
One thing had escaped my notice in the words of the Prophet — that great people and strong nations would come. We have said that “great” rather than “many” ought to be adopted. The latter meaning may indeed be allowed that the worshipers of God would come from various cities; but as the wordעצומים,otsumimproperly signifies strong, and as it is certain that the Prophet means the same thing by the two words, it is more probable that he speaks of strong and valiant people, as they are not so easily subdued; for the more any one excels in prowess, the more stiff is his neck to undertake the yoke. As then the strong and the brave, and such as are eminent in the world, are not so easily brought to submit to God, the Prophet expressly says, that they shall become teachable, and be made willing, so that pride, as it is usually the case, shall not be a hindrance to them.I come now to the passage in which the Prophet announces a heavy burden, or a severe and fearful prophecy respecting Syria and other neighboring nations. I prefer to retain the word “burden,” rather than to render it prophecy, as many expositors have done; for though משא,mesha, is sometimes taken simply for prophecy, yet there is here, as it appears to me, something particular intended; for the Prophet denounces God’s judgment both on Syria and on the surrounding countries, and the word prophecy is not suitable; for to say “the prophecy of the word,” would be strange and without meaning. But when he says,The burden of the word of God, the sentence is full, and flows well; for he reminds us that his word would not be ineffectual, but full of effect, as it would lie as a burden on Syria and on other countries, which they should not be able to shake off.The burden thenof the word of Jehovah; that is, “I have now a prediction which will be grievous and severe to those heathens who now disturb the Jews, the chosen people.”But this doctrine contains consolation to the godly; for they may hence know that they are safe under God’s protection, as he carries on war with their enemies; nay, his vengeance was now prepared against all those who harassed the Jews. As then he had before promised that incredible favor of God which we have noticed, so now he declares that the Church would be safe under the protection of God, inasmuch as vengeance was in readiness for all the ungodly. But the Prophet mentions here only the cities known to the Jews, for it was enough to refer to them as an example, that the Jews might hence conclude that God would be always the protector of his Church, so that no enemies shall escape unpunished. The Prophet then no doubt mentioned these few cities to the Jews, that they might feel assured that nothing is so strong and impetuous in the world which God cannot easily subdue and lay prostrate. Now as we apprehend the Prophet’s object, we shall come to the words. Some think that the word חדרך,chedrak, includes the whole of Syria, which seems to me probable. Others suppose that some notable city is meant, as Damascus is immediately subjoined. But as the matter is uncertain, and as there is no doubt but that the Prophet speaks of the kingdom of Syria, I will not contest the point. Be it then the name of a city or of a country,it is all the same, for the Prophet means that the vengeance of God was impending over the Syrians, and impending in such a manner, that it would not depart from them until they were wholly destroyed. For when he adds thatits rest would be Damascus, he intimates that God’s judgment would not be like a storm, which soon passes away, but that it would be a heavy and burdensome mass, which could not be dissipated, according to what Isaiah says —“The word came on Jacob and fell on Israel;” (Isaiah 8:9;)that is, what God pronounced against Jacob fell on Israel. He indeed changes the name, but it is the same as though he had said — “When God shall punish Jacob, can the Israelites escape?” for they were the same. The sentence then shall fall, that is, it shall find its own place: in vain will they run here and there to escape. The Jews then will gain nothing by their flight; for the vengeance now denounced by the Lord shall lay hold on them. So also in this place he says, the burden of the word of Jehovah on the land of Chadrak and Damascus, the royal city, the metropolis,shall be its rest, its dwelling; for the Lord’s vengeance will fix its station there, and it cannot be thence removed. In vain then will the Syrians try in various ways to escape, for they must be pressed down by God’s hand, until they be laid prostrate. We now then understand in what sense the Prophet says that Damascus would be the rest, the habitation, or the abode of God’s vengeance.He afterwards adds, For to Jehovah the eye of man. The particleכי,kiis to be taken here, I think, as an adverb of time, “When”. There is indeed in reality but little difference, except that the common rendering of it greatly obscures the meaning of the Prophet. But if it be taken as an adverb of time, the passage will read better,When the eye of man shall be to Jehovah, and of all the tribes of Israel; that is, when the Jews shall begin to turn to God without any dissimulation, but with real sincerity; then he says, God will in every way bless them, and raise up his hand against their enemies. The Prophet had before exhorted the Jews to repentance; for they had been too much given to sacrifices and fastings, while no integrity existed among them. So also he shows again that their hypocrisy was an hindrance, which prevented God to manifest his favor to them; and thus he reminds them, that the gate would be opened, and the way made plain and even for God’s favor and blessings, whenever they raised their eyes to him, that is, whenever they derived their hopes from him, and fixed on him their dependence. For to direct the eyes to God is nothing else than to look to him so as to fix on him all our thoughts. Some understand by “man” all mortals, but of this I approve not; nor do I doubt but that the Prophet refers to the Jews alone; and doubtless it is not consistent with the context to regard any but the Jews. It is indeed true, that the Prophet speaks here of the calling of the Gentiles, but so as to begin with the Jews; for as they were the first-born, so it was necessary for them to have the precedence. The Prophet then here declares that God would be glorious in his chosen people, and would lay prostrate all the bordering enemies. Then the eye of man signifies the same as the eye of the whole people; as though he had said, that after the Jews had begun to lay aside all dissimulation and devoted themselves to God, and cast all their hopes on him, they would then find God sufficiently powerful to lay in the dust all their enemies.But he afterwards adds, by way of explanation, and of all the tribes of Israel. Some give this rendering, “How much more,” as though the Prophet reasoned here from the less to the greater. But, as I have already said, this cannot be maintained. First, this explanation is strained, “The eye of man, and especially of all the tribes of Israel;” for the Jews ought to have had the first place: and secondly, the particle waw has no amplifying sense. In short, he intended by a small particle to show that precedence belonged to the Jews. I do not then understand what they mean, who would include all nations in the word “man,” and then regard the Prophet as proceeding to mention the tribes of Israel. Now what I have stated, that the true servants of God were then few, is probable enough; hence the Prophet here exhorts the whole people to a union in religion. Whenever then the whole tribes of Israel directed their eyes to God, the burden of his word would then come upon Damascus and all the Syrians.
McArther Bible Commentary
Using the phrase "in that day" eighteen times, Zechariah places primary focus in his final two undated oracles on: (1) the downfall of the nation; (2) the salvation of Israel; and (3) the establishment of the Messiah as King. The first oracle (Zec. 9:1-11:17) deals with the first and third features and ends with prophecies of the rejection of Christ at His first coming; the second oracle (Zec. 12:1-14:21) deals with the second and third, culminating with the kingdom of Messiah Christ.
Bible Cross References
Isaiah 17:1 Jeremiah 23:33 Jeremiah 49:23 Amos 1:3 Amos 1:9 Nahum 1:1 Malachi 1:1

Verse 2

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Zechariah goes on with the same subject: for he says now, that destruction was nigh all the nations who, being neighbors, harassed the people of God. Yesterday I briefly referred to what he had in view, which was to show, that God would so defend his Church as to execute vengeance on all the ungodly who had unjustly persecuted it; and he spoke of the kingdom of Syria, which was contiguous to Judea. But he now goes farther, — that the wrath of God would extend to the remoter parts of Syria: for Hamath is Antioch the great, and it gave a name to a part of Syria. Damascus was the metropolis of the Syrian empire. But as we have said elsewhere, this word is variously taken in Scripture, but generally for the whole country extending from Judea to the Euphrates and even beyond it. We now then see why Zechariah adds Antioch to Syria, as though he had said, that God would now be the avenger of his people, not only by rewarding bordering cities, but also those afar off. He then passes on to Tyrus and Simon, which were, as it is well known, cities on the sea-side, and were also nigh to the Jews; for there was no great distance between Galilee and Phoenicia. But as we said yesterday, destruction is denounced on all the nations who had been inimical to the chosen people. He says that Hamath, or Antioch, would be in its border. All nearly with one consent apply this to Judea or to Jerusalem, but they are mistaken; and this whole chapter is misunderstood by all expositors, Jews and others. I indeed feel ashamed when I see how widely they have departed from the meaning of the Prophet, and it will be almost a trial to me wholly to reject their mistakes. But it will become plainly evident that none of them have understood what the Prophet means.They thus explain the passage, that Antioch would be within the borders of Judea, as God would consecrate to himself the lands which were before heathen. But the Prophet no doubt says, as I have already stated, that Antioch would be within the borders of Syria whenever God should visit them all for their wickedness, as though he had said, “God will involve in the same punishment that part of Syria which derives its name from Antioch, because with united forces had all the Syrians assailed his chosen people; though then they are far distant from Judea, they shall yet partake of the same punishment, because they took up arms against his Church.” Hamaththen, or Antioch,shall be in the borders of Damascus; that is, it shall not be exempt from the punishment which God will inflict on the bordering kingdom of and. And as we advance this view will become more clear.He adds, Tyrus and Sidon, though it be very wise. The particleכי,ki, is used, which is properly causal; but we may gather from many parts of Scripture that it is taken as an adversative. Either meaning would not, however, be unsuitable, that God would take vengeance on the Sidonians and Syrians, because they were very crafty, orthoughthey were cautious, and seemed skillful and cunning in managing their affairs: they were not however to escape God’s judgment. If the former meaning be approved, it was the Prophet’s object to show, that when men are extremely provident and labor to fortify themselves by crafty means, God is opposed to them; for it is his peculiar office to take the crafty by their own craftiness. As then too much cunning and craftiness displease God, it may suitably be said, that the Syrians and Sidonians were now summoned before God’s tribunal, because they were extremely crafty, as is commonly the case with merchants in wealthy and maritime cities; for they learn much cunning by the many frauds which they are almost compelled to use. Since then the Sidonians and Syrians were such, it was right to denounce vengeance on them. But the other view is equally suitable, that all the craft of Tyrus and Simon would not prevent God from executing his judgment. As to myself, I think that a reason is here given why God threatens ruin to the Syrians and Sidonians, even because they were given to crafty artifices, and thus circumvented all their neighbors.But he uses a good word by way of concession; for all who intend to deceive cover their craft with the name of wisdom or prudence. “They wish to be cautious,” when yet they wickedly deceive others by their intrigues and frauds. A concession then is made as to the word wise: but the Prophet at the same time teaches us, that this kind of wisdom is hateful to God, when by the loss of others we increase our own wealth: for an explanation immediately follows —
McArther Bible Commentary
Hamath. A major city, 125 miles north of Damascus on the Orontes River. Alexander conquered these cities of the Syrian interior under Medo-Persian control, then turned to the coast moving south, conquering the cities of the Phoenicians and Philistines on the way to Egypt. Tyre and Sidon … are very wise. Phoenician cities on the Mediterranean coast were known for their skill and wisdom (cf. Eze 28:12-15) and Satanic influence (Eze 28:11-19).
Bible Cross References
Isaiah 23:1 Jeremiah 25:22 Jeremiah 47:4 Jeremiah 49:23 Ezekiel 28:2 Ezekiel 28:4 Ezekiel 28:12 Ezekiel 28:21 Ezekiel 47:16 Joel 3:4

Verse 3

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Calvin Bible Commentary
For Tyrus has for herself built a fortress. The Prophet shows by these words how very cautious or prudent the Syrians had been; for they fortified themselves by strongholds, and thought themselves to be beyond the reach of danger. He then adds,and heaped to herself silver as dust, and gold as the mire of the streets, that is, accumulated wealth above measure; for he mentions “dust” and “mire” as signifying an immense heap; as though he had said, “They have worthless heaps of silver and gold for their vast abundance”. He no doubt includes silver and gold in the fortress which he mentions; for I do not confine the word fortress only to towers and strongholds; but the Prophet, as I think, states generally, that Tyrus was so furnished and fortified with wealth, forces, and all kinds of defences, that it thought itself impregnable.There is a striking correspondence between צור,tsur, andמצור,metsur צור,Tsur, he says, has builtמצור,metsur, a fortress. It is a paronomasia worthy of notice, but cannot be retained in Latin.
McArther Bible Commentary
Tyre. This city was occupying an island one-half mile offshore, and thought itself to be invincible (cf. Isa 23:1-4). With walls 150 feet high in some places, it was such an impregnable city that the Assyrian Shalmaneser besieged it for five years and failed to conquer it. Nebuchadnezzar tried for thirteen years unsuccessfully. But Alexander, God's judgment instrument, using the rubble of the mainland city destroyed by Nebuchadnezzar, built a causeway out to the island and destroyed it in seven months (c. 334-332 B.C.).
Bible Cross References
Joshua 19:29 2 Samuel 24:7 1 Kings 10:21 1 Kings 10:27 Job 27:16 Isaiah 23:11 Ezekiel 26:12 Ezekiel 27:33 Ezekiel 27:34 Ezekiel 28:4 Ezekiel 28:5

Verse 4

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Wesley's Bible Commentary
Cast her out - Of her inheritance, as the word properly means.
John Calvin Bible Commentary
He now declares that God would be an avenger. Behold, he says, Jehovah will possess, or cause to possess, as some read, but they are mistaken, owing to the two meanings of the verbירש,iresh, which means to possess and also to expel or impoverish;for interpreters think that a hope of favor and of salvation is here given to these cities, and say that they are now chosen by God as a possession. But this is wholly contrary to the intention of the Prophet, as it appears more clearly from a view of each clause.Jehovah thenwill expel her, and smite her strength. The Prophet no doubt alludes to what he had already said — that Tyrus had heaped silver and gold; now on the other hand he declares that Tyrus would be exposed to a scattering; for the heap of gold and silver it had laid up would be dissipated by God:he will then dissipate; or if one chooses to take the verb as meaning to reduce to want, the contrast would thus be suitable — Godwillthenimpoverish, or expel her. Afterwards he adds,In the sea will he smite her strength. As Tyrus, we know, was surrounded by the sea, the Prophet by this reference shows God’s power in taking vengeance on her; for the sea would be no restraint or hindrance to God, when he resolved to enter there. The Syrians, indeed, thought themselves safe from every hostile attack, for they had the sea on every side as a triple wall and a triple rampart. Nor was Tyrus altogether like Venice; for Venice is situated in a stagnant sea, while the situation of Tyrus was in a very deep sea, as historians plainly show who relate its assault by Alexander the Great. It had indeed been before taken and plundered; but he did what none had ever thought of — he filled up a part of the sea, so that Tyrus was no longer an island.We now see what Zechariah had in view, when he threatened ruin to Tyrus, though its strength was in the midst of the sea, beyond the reach of fortune, as it is commonly said. And she shall be consumed by fire. He means that Tyrus would not only be plundered, but wholly demolished; for we know that even the strongest things are consumed by fire. It follows —
Bible Cross References
Isaiah 23:11 Ezekiel 26:3 Ezekiel 27:34 Ezekiel 28:18 Amos 1:10 Zechariah 9:5

Verse 5

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Wesley's Bible Commentary
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.
McArther Bible Commentary
The cities of Philistia were terrified at the swiftness with which Alexander the Great's army was able to conquer Tyre. Then Alexander marched south, conquering all these Philistine cities and killing their national pride.
Bible Cross References
Isaiah 14:29 Jeremiah 47:5 Joel 3:4 Amos 1:8 Zephaniah 2:4 Zechariah 9:4 Zechariah 9:6

Verse 6

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Wesley's Bible Commentary
A bastard - Strangers, who have no right of inheritance.
John Calvin Bible Commentary
In this verse the Prophet denounces a similar ruin on Azotus, and the whole land of the Philistines, or on the whole land of Palestine. For what interpreters say, that the Jews would dwell at Azotus as strangers, that is, though they had previously been counted aliens, is to reach neither heaven nor earth. The Prophet on the contrary means, that after the destruction of these cities, if any inhabitants remained, they would be like strangers, without any certain habitation. The Prophet then mentions the effect, in order to show that the country would be waste and desolate, so as to contain no safe or fixed dwellings for its inhabitants. Some render it spurious, as it is rendered in some other places; and they understand it of the Jews, because they had been before in a mean condition, as though they were like a spurious race. But their opinion is probable, who derive ממזר,memezar, fromזור,zur, which means to peregrinate; and they quote other instances, in which the doubleממ,mem, is used in the formations of a noun; and it is easy to prove, from many passages of scripture, thatממזר,memezar, means a stranger.And if any one carefully considers the design of the Prophet, he will see the truth of what I have said — that is, that his object is to show, that all the inhabitants of Azotus, and of the land of the Philistine, would be like lodgers, because all places would be desolate through the slaughter and devastations of enemies. As then Ashdod and Palestine had been before noted for the number of their people, the Prophet says that all the cities of Palestine, and the city Ashdod, would be deserted, except that there would be there a few scattered and wandering inhabitants, like those who sojourn in a strange land. It follows —
Bible Cross References
Jeremiah 47:1 Amos 1:8 Zephaniah 2:4 Zechariah 9:5 Zechariah 9:7

Verse 7

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Interpreters do also pervert the whole of this verse; and as to the following verse, that is, the next, they do nothing else but lead the readers far astray from its real meaning. God says now, that he will take away blood from the mouth of enemies; as though he had said, “I will check their savage disposition, that they may not thus swallow down the blood of my people.” For here is not described any change, as though they were to become a different people, as though the Syrians, the Sidonians, the Philistine, and other nations, who had been given to plunders, and raged cruelly against the miserable Jews, were to assume the gentleness of lambs: this the Prophet does not mean; but he introduces God here as armed with power to repress the barbarity of their enemies, and to prevent them from cruelly assaulting the Church.I will take away blood, he says,from their mouth; and he says, from theirmouth, because they had been inured in cruelty. I will cause, then, that they may not as hitherto satiate their own lust for blood. He adds,and abominations, that is, I will takefrom the midst of their teeth their abominable plunders; for he calls all those things abominations which had been taken by robbery and violence.And he compares them to wild beasts, who not only devour the flesh, but drink also the blood and tear asunder the raw carcass. In short, he shows here, under the similitude of wolves and leopards and wild boars, how great had been the inhumanity of enemies to the Church; for they devoured the miserable Jews, as wild and savage beasts are wont to devour their prey.It afterwards follows, and he who shall be a remnant. Some translate, “and he shall be left,” and explain it of the Philistine and other nations of whom mention is made. But the Prophet doubtless means the Jews; for though few only had returned to their country as remnants from their exile, he yet says that this small number would be sacred to God, and that all who remained would be, as it were, leaders in Judah, however despised they might have been. For there was no superiority even in the chief men among them; only they spontaneously paid reverence to Zerubbabel, who was of the royal seed, and to Joshua on account of the priesthood; while yet all of them were in a low and mean condition. But the Prophet says, that the most despised of them would be leaders and chiefs in Judah. We now perceive the Prophet’s meaning; for after having predicted the ruin that was nigh all the enemies of the Church, he now sets forth the end and use of his prophecy; for God would provide for the good of the miserable Jews, who had been long exiles, and who, though now restored to their country, were yet exposed to the ill treatment of all, and also despised and made even the objects of scorn to their enemies.Hethenwho shall be a remnant, even he shall be for our God, as though he had said, “Though the Lord had for a time repudiated you as well as your fathers, when he drove you here and there and scattered you, yet now God has gathered you, and for this end — that you may be his people: ye shall then be the peculiar people of God, though ye are small in number and contemptible in your condition.”Then he adds, these remnants shall be as leaders in Judah, that is, God will raise them to the highest honor; though they are now without any dignity, they shall yet be made by God almost all of them princes. It then follows,And Ekron shall be as a Jebusite. Some explain thus — that the citizens of Ekron would dwell in Jerusalem, which the Jebusites had formerly possessed; and others give another view, but nothing to the purpose. The Prophet speaks not here of God’s favor to the citizens of Ekron, but on the contrary shows the difference between God’s chosen people and heathen nations, who gloried in their own good fortune: hence he says, that they should be like the Jebusites, for they at length would have to endure a similar destruction. We indeed know, that the Jebusites had been driven out of that town, when Jerusalem was afterwards built; but it was done late, even under David. As then they had long held that place and were at length dislodged, this is the reason why the Prophet says, that though the citizens of Ekron seemed now to be in the very middle of the holy land, they would be made like the Jebusites, for the Lord would drive away and destroy them all. He afterwards adds —
McArther Bible Commentary
This judgment put an end to idolatry for many Philistines who turned to the God of Israel. In the imagery of this verse, the nation is seen as a man with blood in his mouth (from eating sacrifices to idols) and abominations (the other defiled food of idol worship) which are removed. The picture is of conversion to worship the true God. like a Jebusite. These ancient inhabitants of Jerusalem were conquered by David (cf. 2Sa 5:6-11) and amalgamated into Israel. So it will be with these Philistines.
Bible Cross References
Zechariah 9:6 Zechariah 9:8

Verse 8

Matthew Henry's Concise Bible Commentary
God's defence of his church.
Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
He concludes what he had been speaking of, — that God would be the guardian of his chosen people, so as to repel on every side the violent assaults of enemies. It is then the same as though he had said, “though the Church is not strongly fortified, it shall yet be impregnable, for God’s protection is of more value than all human strength, than all aids and helps.” God then compares himself here to a moat and a bulwark, and other kinds of fortresses, I will be, he says,a camp to my house. He mentions here house rather than city, that the Jews might feel confident that there was sufficient help in God alone, though they might dwell in a private house or in a cottage. “My Church, though it be a small house, will I yet surround with my defences, so as to render it safe from all harm.”He says, from the army; and then,from him that passes through, and from him that returns. He places the army in opposition to the house; and thus he exhorts the Jews, not to regard their own strength, but to know that God alone is far better shall all armies. Though then the whole world united together and collected all its forces, he still bids them to be calmly confident, for God alone would be sufficient to put to flight all armies. And according to the same meaning he refers to him thatpasses through and whoreturns; as though he had said, “Though enemies may wander through the whole earth and occupy it from one end to the other, yet I will cause my house to remain safe.” By him that returns, he intimates, that though enemies renewed their armies the second and the third time, yet God’s strength would be always sufficient to check their assaults. In a word, what is here taught is the perpetuity of the safety of God’s people, for he will never be wearied in defending them, nor will his power be ever lessened. It often happens that those who with the best intention succor their neighbors, by degrees grow wearied, or they may have their efforts prevented by various events; but the Prophet tells us, that God is not like men, wearied or unable, after having once helped his people and repelled their enemies; for he will be always ready to aid his people, were enemies to renew the battle a hundred times.By enemythen he means forces; bypassing through, the obstinate cruelty of enemies; and byreturning, new wars, which one undertakes, when disappointed of his hope, by collecting a new army and repairing his strength.At length he adds, And pass shall no more the extortioner through them. This sentence explains what he had figuratively expressed, — that though the Jews had been exposed to the will of their enemies, yet God would not hereafter suffer them to be unjustly treated and to be plundered as they had been: for under the name of extortioner he includes all plunderers who had spoiled the miserable Jews of their goods. Then he says,For I have seen with mine eyes. It would be frigid, nay insipid, to explain this clause as some do, that is, as though the Prophet had said, — that he related what had been made known to him from above: for on the contrary God testifies here, that he had seen with his eyes how cruelly and disgracefully the Jews had been treated. And some, while they regard God as the speaker, very unwisely give this explanation, — that God already foresaw what he would do. But evidently God assigns here, as I have said, a reason why he purposed to deliver the Jews from injuries, and for the future to keep them safe and defend them; and the reason given is, because he saw what grievous wrongs they were suffering. And the Prophet speaks according to the usual manner adopted in Scripture; for though nothing is hid from God’s eyes, yet he is rightly said to see what he takes notice of, and what he declares must be accounted for before his tribunal. Though then God saw even before the creation of the world what was to take place afterward in all ages, yet he is rightly said to see what he begins to call to judgment. The Jews indeed thought they were neglected by him; for the Scripture everywhere says, that God closes his eyes, is asleep, lies down, forgets, cares not, when he hides himself and appears not as the avenger of wrongs. Hence, on the other hand, the Lord declares here, that he saw with his eyes those things which were not to be tolerated, inasmuch as enemies had passed all bounds, and had so far advanced and indulged in wantonness, that their pride and cruelty were become intolerable.
McArther Bible Commentary
This is the pledge of God's protection of Jerusalem from Alexander. It came true when, on his way south, Alexander treated Jerusalem with kindness. After having subjugated Egypt, he returned through Palestine again without doing Israel harm. No more shall an oppressor pass through. The supernatural and lasting protection here promised must anticipate the second advent of Messiah, whose coming is the subject through the rest of this message. The transition from Alexander to Christ can be understood in this way: If God can use a pagan king to judge the nations and save Israel, how much more will He use His righteous Messiah? So verse Zec 9:8 bridges to the final judgment and deliverance of Messiah.
Bible Cross References
Isaiah 52:1 Isaiah 54:14 Isaiah 60:18 Zechariah 9:7

Verse 9

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
The Prophet here briefly shows the manner in which the Church was to be restored; for a king from the tribe and family of David would again arise, to restore all things to their ancient state. And this is the view given everywhere by the Prophets; for the hope of the ancient people, as our hope, was founded on Christ. Inasmuch then as things were as yet in a decayed state among the Jews, Zechariah here testifies that God had not in vain formerly spoken so often by his servants concerning the advent of a Redeemer, but that a firm hope was to be entertained, until the prophecies were in due time fulfilled. As then Zechariah has been hitherto speaking of the prosperous and happy state of the Church, he now confirms what he had said; and this was especially necessary, for they could not, as I have already said, have raised up their minds so as to feel confidence as to their salvation, without having a Mediator set before them. But as the faithful were then in great grief and sorrow, Zechariah here exhorts them to perseverance: for by bidding them to rejoice greatly, and even toshout for joy, he no doubt intimates, that though grief and sorrow took fast hold on their hearts, they ought yet to strive manfully, so as to receive the favor of God; for they must have a hundred times succumbed under their evils, had they not Christ before their eyes; not indeed in a carnal manner, but in the mirror of the word; as the faithful see in that what is far distant and even hidden from them.We now then understand, first, why the Prophet here makes such a sudden reference to Christ; and secondly, why he does not simply exhort the faithful to rejoice, but encourages them greatly to exult as though they were already in a safe and most happy condition. By the word king, the Prophet intimates, that except they thought God unfaithful in his promises, they were to entertain hope, until the kingdom of David, then apparently fallen, arose again. As God then would have himself acknowledged faithful, and his adoption counted fixed and ratified in the Messiah, it is no wonder that the Prophet now briefly refers to a king; for this mode of speaking was well known by the people. And we have also seen elsewhere, that when the Prophets speak of the safety of the Church, they mention a king, because the Lord designed to gather again the dispersed Church under one head, even Christ. And no doubt there would ever remain a dreadful dispersion, were not Christ the bond of union. He then says that a king would come. But he speaks not as of a king unknown; he only reminds them that God would be true and faithful to his promises. Now since the whole law, and adoption, must have vanished away, except Christ came, his coming ought to have been patiently waited for.Further, that God’s children might be more confirmed, he says also that this king would come to the people, the daughter of Sion, as though he had said, that God, for the sake of the whole Church, had fixed the royal throne in the family of David: for if the king was to come, that he might indulge in his own triumphs, and be contented with pomps and pleasures, it would have been but a small and wholly barren consolation: but as God in determining to send the Messiah, provided for the safety of the whole Church, which he had promised to do, the people might here derive solid confidence. It is not then a matter of small moment, when the Prophet teaches us, that the king would come toSionand to Jerusalem; as though he had said, “This king shall not come for his own sake like earthly kings, who rule according to their own caprice, or for their own advantage:” but he reminds us, that his kingdom would be for the common benefit of the whole people, for he would introduce a happy state.He afterwards states what sort of king he was to be. He first names him just, and thenpreservedorsaved. As to the word, just, it ought, I think, to be taken in an active sense, and so the word which follows:Justthen andsavedis called the king of the chosen people, for he would bring to them righteousness and salvation. Both words depend on this clause, — that there would come a king to Sion. If he came privately for himself, he might have been for himself just and saved, that is, his righteousness and salvation might have belonged to himself or to his own person: but as he came for the sake of others, and has been for them endued with righteousness and salvation; then the righteousness and salvation of which mention is made here, belong to the whole body of the Church, and ought not to be confined to the person of the king. Thus is removed every contention, with which many have foolishly, or at least, very inconsiderately, wearied themselves; for they have thought that the Jews cannot be otherwise overcome, and that their perverseness cannot be otherwise checked, than by maintaining, thatנושע,nusho, must be taken actively; and they have quoted some passages of Scripture, in which a verb in Niphal is taken in an active sense.But what need there is of undertaking such disputes, when we may well agree on the subject? I then concede to the Jews, that Christ is saved or preserved, and that he is said to be so by Zechariah.But we must see what this salvation is which belongs to Christ. This we may gather from what is said by the Prophet. We are not then to contend here about words, but to consider what the subject is, that is, that a just and saved king comes to his chosen: and we know that Christ had no need of salvation himself. As then he was sent by the Father to gather a chosen people, so he is said to be saved because he was endued with power to preserve or save them. We then see that all controversy is at an end, if we refer those two words to Christ’s kingdom, and it would be absurd to confine them to the person of one man, for the discourse is here concerning a royal person; yea, concerning the public condition of the Church, and the salvation of the whole body. And certainly when we speak of men, we say not that a king is safe and secure, when he is expelled from his kingdom, or when his subjects are disturbed by enemies, or when they are wholly destroyed. When therefore a king, deprived of all authority, sees his subjects miserably oppressed, he is not said to be saved or preserved. But the case of Christ, as I have said, is special; for he does not exercise dominion for his own sake, but for the preservation of his whole people. Hence with regard to grammar, I can easily allow that Christ is called just and saved, passively; but as to the matter itself, he is just with reference to his people, and also saved or preserved, for he brings with him salvation to the lost; for we know that the Jews were then almost in a hopeless state. He however at the same time adds, that the king would be saved, not because he would be furnished with arms and forces, or that he would defend his people after the manner of men; for he says, that he would be poorHe must then be otherwise preserved safe than earthly princes are wont to be, who fill their enemies with fear, who fortify their borders, prepare an army, and set up every defense to ward off assaults. Zechariah teaches us, that Christ would be otherwise preserved, as he would prove superior to his enemies through a divine power. As then he is poor, he must be exposed to all kinds of injuries; for we see, that when there is no earthly fortress, all the wicked immediately fly together as it were to the prey. If Christ then is poor, he cannot preserve his own people, nor can he prosper in his kingdom. It hence follows, that he must be furnished with celestial power, in order to continue himself safe, and in order to prevent harm to his Church; and this is what Zechariah will presently tell us, and more clearly express. It is now sufficient briefly to state his object.He afterwards adds, Riding on an ass, the colt, the foal of an assSome think that the ass is not mentioned here to denote poverty, for they who excelled in power among the people were then in the habit of riding on asses. But it seems to me certain, that the Prophet added this clause to explain the wordעני,oni, poor; as though he had said, that the king of whom he spoke would not be distinguished by a magnificent and splendid appearance like earthly princes, but would appear in a sordid or at least in an ordinary condition, so as not to differ from the humblest and lowest of the people.He then bids the faithful to raise up their eyes to heaven, in order to come to the true knowledge of Christ’s kingdom, and to feel assured that righteousness and salvation are to be expected from him. How so? Because he will be accompanied with nothing that may strike men with fear, but will serve as an humble and obscure individual. We may also here add, that righteousness and salvation must be understood according to the character of Christ’s kingdom; for as the kingdom of Christ is not temporal or what passes away, we conclude that the righteousness he possesses is to be perpetual, together with the salvation which he brings. But I am not disposed ingeniously to speak here of the righteousness of faith; for I think, on the contrary, that by the word is meant here a right order of things, as all things were then among the people in a state of confusion; and this might be easily proved by many passages of Scripture.The sum of the whole is, that the predictions by which God gave to his chosen people a hope of redemption were not vain or void; for at length in due time Christ, the son of David, would come forth, — secondly, that this king would be just, and saved or preserved; for he would restore things into order which were in a disgraceful state of confusion, — and thirdly, he adds, that this king would be poor; for he would ride on an ass, and would not appear in great eminence, nor be distinguished for arms, or for riches, or for splendor, or for number of soldiers, or even for royal trappings which dazzle the eyes of the vulgar: he shall ride on an assThis prophecy we know was fulfilled in Christ; and even some of the Jews are constrained to confess that the Prophet’s words can be justly applied to none else. Yet they do not acknowledge as the Christ of God the Son of Mary; but they think that the Prophet speaks of their imaginary Messiah. Now we, who are fully persuaded and firmly maintain that the Christ promised has appeared and performed his work, do see that it has not been said without reason that he would come poorandriding on an ass. It was indeed designed that there should be a visible symbol of this very thing; for he mounted an ass while ascending into Jerusalem a short time before his death. It is indeed true, that the Prophet’s words are metaphorical: when he says,Come shall a king, riding on an ass, the words are figurative; for the Prophet means, that Christ would be as it were an obscure person, who would not make an appearance above that of the common people. That this is the real meaning is no doubt true. But yet there is no reason why Christ should not afford an example of this in mounting an ass.I will adduce a similar instance: it is said in the twenty second Psalm, ‘They have cast lots on my garments.’ The metaphor there is no doubt apparent, which means that David’s enemies divided his spoils. He therefore complains that those robbers, by whom he had been unjustly treated, had deprived him of all that he had: and fulfilled has this been in a literal manner, so that the most ignorant must acknowledge that it has not in vain been foretold. We now then understand how well do these things agree — that the Prophet speaks metaphorically of the humble appearance of Christ; and yet that the visible symbol is so suitable, that the most ignorant must acknowledge that no other Christ but he who has already appeared is to be expected. I omit many frivolous things, which in no degree tend to explain the Prophet’s meaning, but even pervert it, and destroy faith in prophecy: for some think that Christ rode on an ass, and also on a colt, because he was to govern the Jews, who had been previously accustomed to bear the yoke of the law, and that he was also to bring the Gentiles to obedience, who had been hitherto unnameable. But these things are very frivolous. It is enough for us to know what the Prophet means. It afterwards follows —
McArther Bible Commentary
King … riding on a donkey. Unlike Alexander the Great, this King comes riding on a donkey (cf. Jer 17:25). This was fulfilled at Christ's triumphal entry (Mat 21:1-5; Joh 12:12-16). The Jews should have been looking for someone from the line of David (cf. 2 Sam. 7; 1 Chr. 17). Four elements in this verse describe Messiah's character: (1) He is King; (2) He is just; (3) He brings salvation; and (4) He is humble.
Bible Cross References
Matthew 2:2 Matthew 21:5 Luke 24:27 John 12:15 Judges 10:4 Psalm 110:1 Psalm 149:2 Isaiah 9:6 Isaiah 9:7 Isaiah 30:6 Isaiah 32:1 Isaiah 33:22 Isaiah 43:3 Isaiah 43:11 Isaiah 57:15 Isaiah 62:11 Jeremiah 23:5 Jeremiah 23:6 Hosea 1:7 Micah 5:2

Verse 10

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
The Prophet here expresses more clearly what he had briefly referred to by the word poor, and by the metaphor which we have explained. Hence he says, that there would be no horses, no chariots, no bows, no warlike instruments in Christ’s kingdom; for tranquillity would prevail in it. The sum of the whole is, that Christ and his people would not be kept safe and secure by human defences, by means of many soldiers and of similar helps being at hand; but that God would restrain, and even compose and allay all warlike commotions, so that there would be no need of such aids. We now understand the Prophet’s design.But we must notice the language here used. God declares here that he would be the giver of peace, so that the Messiah would continue safe in his kingdom; I will cut off, he says; for it might have been objected — “If he is to be poor, what hope can there be of safety?” The answer is, because it will be God’s work to restrain all the assaults of enemies. He means, in short, that the Messiah’s kingdom would be safe, because God from heaven would check all the rage of enemies, so that however disposed they might be to do harm, they would yet find themselves held captive by the hidden bridle of God, so as not to be able to move a finger.But after having said that the Jews and Israelites would be safe, though stripped naked of all defences, he adds, He will speak peace to the nations; that is, though he will not use threats or terrors, nor bring forth great armies, yet the nations will obey him; for there will be no need of employing any force. To speak peace then to the nations means, that they will calmly hear, though not terrified nor threatened. Some with more ingenuity make the meaning to be that Christ, who reconciles the Father to us, will proclaim this favor of reconciliation; but the Prophet, as I think, with more simplicity, says, that Christ would be content with his own word, inasmuch as the Gentiles would become obedient, and quietly submit to his authority.The import of the whole is, that Christ would so rule far and wide, that the farthest would live contentedly under his protection, and not cast off the yoke laid on them.He states in the last place, that his dominion would be from sea to sea, that is, from the Red sea to the Syrian sea, towards Cilicia,and from the river, that is, Euphrates,to the extreme borders of the earth. By the earth we are not to understand the whole world, as some interpreters have unwisely said; for the Prophet no doubt mentioned those places already known to the Jews. For we know that remarkable oracle —“He shall reign from sea to sea.” (Psalm 72:8.)But God speaks of David only, and the words are the same as here; and there was no oracle more commonly known among the Jews. The Prophet, then, who adduces here nothing new, only reminds the Jews of what they had long ago heard, and repeats, as it were, word for word, what was familiar to them all. For we must bear in mind what I said at the beginning — that the Prophet here strengthens the minds of the godly, and on this account, because the Messiah, on whose coming was founded the gratuitous adoption of the people, as well as their hope of salvation, had not yet appeared. We now then understand the real meaning of this passage. He then adds —
McArther Bible Commentary
Zechariah moves to the second advent of Christ and the establishment of His universal kingdom (see notes on Zec 9:9-10; Zec 11:15-16). Not characterized by bloodshed, Messiah's rule will be a kingdom of peace in which weapons of warfare will be destroyed or converted to peaceful uses (cf. Isa 2:4; Isa 9:5-7; Isa 11:1-10; Mic 5:2, Mic 5:10-15), and peace spreads from the Euphrates River (the starting-point of civilization) to the world.
Bible Cross References
Psalm 72:3 Psalm 72:8 Psalm 85:8 Isaiah 2:4 Isaiah 57:19 Isaiah 60:12 Hosea 1:7 Hosea 2:18 Micah 4:2 Micah 4:8 Micah 5:10 Zechariah 10:4

Verse 11

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Here he applies his former doctrine to its right use, so that the faithful might emerge from their sorrow, and come to that joy which he had before encouraged them to entertain. He then addresses Jerusalem, as though he had said, “There is no reason for thee to torment thyself with perplexed and anxious thoughts, for I will accomplish what I have promised — that I would become a deliverer to my people.” For this doubt might have occurred to them — “Why does he exhort us to rejoice, while the Church of God is still in part captive, and while those who have returned to their country are miserably and cruelly harassed by their enemies?” To this objection Zechariah answers in the person of God — that God would be able to deliver them, though they were sunk in the deepest gulf. We hence see how this verse harmonises with the other verses: he had before spoken of the happy state of the Church under Christ as its king; but as the condition of the people then was very hard and miserable, he adds, that deliverance was to be expected from God. But we must observe, that a pronoun feminine is here used, when he says, even thou, or, thou also. Both the Latins and Greeks have been deceived by the ambiguity of the language used,and have thought that the words are addressed to Christ, as though he was to draw his captives from a deep pit; but God here addresses his Church, as though he had said, “Hear thou.” And the particleגם,gam, is emphatical, meaning this — “I see that I do not prevail much with you, for ye are in a manner overwhelmed by your calamities, and no hope refreshes you, as you think yourselves visited, as it were, with a thousand deaths; but still, though a mass of evils disheartens you, or at least so far oppresses you as to render inefficacious what I say — though, in short, ye be of all men the most miserable, I will yet redeem your captives.” But God addresses the whole Church, as in many other places under the character of a wife.He says, By the blood of thy covenant. This seems not to belong properly to the Church, for there is no other author of the covenant but God himself; but the relation, we know, between God and his people, as to the covenant, is mutual. It is God’s covenant, because it flows from him; it is the covenant of the Church, because it is made for its sake, and laid up as it were in its bosom. And the truth penetrated more fully into the hearts of the godly, when they heard that it was not only a divine covenant, but that it was also the covenant of the people themselves:Then by the blood of thy covenant, etc. Some refer this, but very unwisely, to circumcision, for the Prophet no doubt had regard to the sacrifices. It was then the same as though he had said — “Why do ye offer victims daily in the temple? If ye think that you thus worship God, it is a very gross and insane superstition. Call then to mind the end designed, or the model given you from above; for God has already promised that he will be propitious to you, by expiating your sins by the only true sacrifice: And for this end offer your sacrifices, and that blood will bring expiation with it. Now since God has not in vain appointed your sacrifices, and ye observe them not in vain, no doubt the benefit will come at length to light, forI have sent forth thy captives. For God does not reconcile himself to men, that he may destroy or reduce them to nothing, or that he may suffer them to pine away and die; for why does God pardon men, but that he may deliver them from destruction?”We now perceive why the Prophet thus speaks of the blood of the covenant in connection with the salvation of the whole people. “Ye daily offer victims,” he says, “and the blood is poured on the altar: God has not appointed this in vain.” Now since God receives you into favor, that ye may be safe, he will therefore deliver the captives of his Church; I will send forth, he says, or, have sent forththy captives: for he expresses here in the past tense what he would do in future.I will send forth thy captives from the pit in which there isno water. He means a deep gulf, where thirst itself would destroy miserable men without being drawn forth by a power from above. In short, he means, first, that the Jews were sunk in the deep; and secondly, that thirst would consume them, so that death was nigh at hand, except they were miraculously delivered by God: but he reminds them, that no impediment would prevent God from raising them to light from the deepest darkness. We then see that this was added, that the Jews might learn to struggle against all things that might strengthen unbelief, and feel assured that they would be preserved safe, for it is God’s peculiar work to raise the dead. This is the meaning. He now adds —
McArther Bible Commentary
blood of your covenant. Why is Israel to be so blessed? It is not because of her faithfulness through the centuries, but because of God's unfailing devotion to His covenant of blood made with Abraham (Gen 15:1-10), which is in force as long as God lives. from the waterless pit. Prisoners in ancient times were often kept in dry wells or pits, like Joseph was (Gen 37:24, Zec 9:28). The exiles of Israel, pictured as being in a dry well of captivity, suffering, and despair, will be freed because of His unbreakable covenant with them. They are called "prisoners of hope" (Zec 9:12) who are to receive "double" blessing (cf. Isa 61:7).
Bible Cross References
Hebrews 10:2 Hebrews 13:20 Exodus 24:8 Job 33:30 Isaiah 24:22 Isaiah 51:14 Jeremiah 38:6

Verse 12

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
EGW SDA Bible Commentary
Responsible for Darkness
—The darkness of the Gentile world was attributable to the neglect of the Jewish nation, as is represented in the ninth chapter of Zechariah.[Zechariah 9:12-17 quoted.] The whole world is embraced in the contract of the great plan of redemption (Manuscript 65, 1912).
John Wesley's Bible Commentary
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.
Bible Cross References
Hebrews 6:18 Hebrews 6:19 Isaiah 24:22 Isaiah 40:2 Isaiah 61:7 Jeremiah 14:8 Jeremiah 16:19 Jeremiah 17:13 Joel 3:16

Verse 13

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
EGW SDA Bible Commentary
Responsible for Darkness
—The darkness of the Gentile world was attributable to the neglect of the Jewish nation, as is represented in the ninth chapter of Zechariah.[Zechariah 9:12-17 quoted.] The whole world is embraced in the contract of the great plan of redemption (Manuscript 65, 1912).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
God declares here that the Jews would be the conquerors of all nations, though they were then despised. That people, we know, were hated by all; and they were at the same time weak, and had hardly any strength, so as to be able to resist the wrongs done them on every side. As then this trial might have terrified weak minds, the Prophet says that the Jews would be as it were the bowandthe quiver of God, so that they would be able to pierce all nations with their arrow; and that they would also be like asword, which would wound and lay prostrate the strongest.We now perceive the meaning of the words, and see also the reason why the Prophet made this addition, even because the Jews were filled with terror on seeing themselves surrounded on every side by violent and strong enemies, to whom they were very unequal in strength. Now, these similitudes we know occur elsewhere in Scripture, and their meaning seems to be this — that the Jews would be the conquerors of all nations, not by their own prowess, as they say, but because the Lord would guide and direct them by his own hand. For what is a bow except it be bent? and the bow itself is useless, except the arrow be discharged. The Prophet then teaches us, that though the Jews could do nothing of themselves, yet there was strength enough in God’s hand alone. I have bent for me, he says,Judah as a bow. The Lord reminds the Jews of his own power, that they might not regard their own strength, but acknowledge that they were made strong from above, and that strength to overcome their enemies would be given them. Hence he compares Ephraim to a quiver. But we have seen yesterday, that Judah and Ephraim are to be taken as the same; for as it had been a divided body, God intimates here, that when the Jews became again united and joined together, and when the ten tribes showed brotherly kindness towards the kingdom of Judah, then the people would be to him like a bow well furnished, being fully supplied with arrows.He afterwards adds, I will rouse thy sons, O Sion, against thy sons, O Javan. This apostrophe is more emphatical than if the third person had been adopted; for by addressing first Sion, and then Greece, he shows that he possesses power over all nations, so that he raises up the one and casts down the other, as he pleases.As to the word יון,Ivan, we have elsewhere seen that it is to be taken for Greece, and now for all the countries beyond sea. Yet many think that the word Jonah is derived from this Hebrew word, and, as it often happens, is corruptly pronounced. But we may gather from many instances thatיון,Ivan, is put for Greece, or for distant countries, and specifically for Macedonia. It is then the same as though he had said — That the Jews would be superior to all heathen nations, even were they to unite together and bring vast forces from distant lands. For the Greeks could not have waged war in Judea with a small force; they must have brought with them large armies, to fight in a strange country and unknown to them. Nor could the Jews have attacked the Grecians or other remote nations, except they were favored with aid from heaven. For this reason also he adds, that they would belike a sword, by which a strong man can destroy others of less power. Let us now go on —
McArther Bible Commentary
Reminiscent of the Exodus (Exo 19:16-19; Hab 3:3-15), the Lord will protect and empower them (cf. Isa 11:11-16; Zec 12:6, Zec 12:8). The initial historical fulfillment of this prophecy came when the Maccabees defeated the Greeks c.167 B.C.; the final, complete fulfillment will occur at His second advent. The Maccabean triumph is only a pledge and a preview of final triumph over all enemies.
Bible Cross References
Psalm 45:3 Jeremiah 51:20 Daniel 11:32 Joel 3:6 Joel 3:7

Verse 14

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
EGW SDA Bible Commentary
Responsible for Darkness
—The darkness of the Gentile world was attributable to the neglect of the Jewish nation, as is represented in the ninth chapter of Zechariah.[Zechariah 9:12-17 quoted.] The whole world is embraced in the contract of the great plan of redemption (Manuscript 65, 1912).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
He goes on with the same subject, but explains what I have said — that victory is promised to the Jews, not that which they could gain by their own power, but that which should happen to them beyond their expectation; for this is what is meant when he says, that God would be seen over them. For though the events of all wars depend on God, yet he is said to be seen where there is a remarkable victory, which cannot be accounted for by men. When unequal armies engage, it is no wonder when one becomes victorious; and it may sometimes be that a less number overcomes a greater, even because it exceeded the other in courage, in counsel, in skill, or in some other way, or because the larger army fought from a disadvantageous position, or trusting in its own strength rushed on inconsiderately. But when consternation alone dejects one party and renders the other victorious, in this case the power of God becomes evident. And even heathens have thought that men are confounded from above when courage fails them; and this is most true. We now then understand why the Prophet says, that God would beseen over the Jews, even because they would conquer their enemies, not by usual means, not after an earthly manner, but in a wonderful way, so that it would appear evident to be the work of God.He then adds, Go forth shall his arrow as lightning. He again repeats and confirms what we have already observed that there would be no movement among the Jews, no celerity, but what would be like the sword, which lies quiet on the ground, except it be taken up by the hand of man, and what also would be like the arrow, which can do no harm except it be thrown by some one. We then see that the victory mentioned before is ascribed to God alone. And for the same reason he adds what follows, thatJehovahwouldcome with the shout of a trumpet, and also, withthe whirlwind of the south. In a word, he means that the work of God would be evident when the Jews went forth against the enemies by whom they had been oppressed and would still be oppressed. That they might not then compare their own with their enemies’ strength, the Prophet here brings God before them, by whose authority, guidance, and power this war was to be carried on. And then, that he might extol God’s power, he says, that he would come with theshout of a trumpet, and withthe whirlwind of the southInterpreters take the whirlwinds of the south simply for violent storms; for we know that the most impetuous whirlwinds arise from the south. But as the Prophet joins the whirlwinds of the south to the shout of a trumpet, he seems to me to allude to those miracles by which God showed to the Jews in a terrific manner his power on Mount Sinai, for the desert of Teman and Mount Paran were in that vicinity. We have seen a similar passage in the third chapter of Habakkuk Habakkuk 3:1, “God,” he said, “shall come from Teman, the Holy One from Mount Paran.” The Prophet’s object was to encourage the Jews to entertain hope; for God, who had long concealed himself and refrained from helping them, would at length come forth to their aid. How? He reminded them in that passage of the records of ancient history, for God had made known his power on Mount Sinai, in the desert of Teman, and it was the south region with regard to Judea; and we also know that trumpets sounded in the air, and that all this was done that the Jews might reverently receive the law, and also that they might feel certain that they would be always safe under God’s hand, since he thus shook the elements by his nod, and filled the air with lightnings and storms and whirlwinds, and also made the air to ring with the shouts of trumpets. It is for the same reason that the Prophet speaks in this passage, when he says, that God would make himself known as formerly, when he astonished the people by the shouts of trumpets, and also when he appeared in whirlwinds on Mount Sinai.He then adds —
Bible Cross References
Matthew 24:31 Psalm 18:14 Psalm 144:6 Isaiah 21:1 Isaiah 27:13 Isaiah 31:5 Isaiah 66:15 Habakkuk 3:11 Habakkuk 3:14 Zechariah 2:5 Zechariah 12:8 Zechariah 14:3

Verse 15

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
EGW SDA Bible Commentary
Responsible for Darkness
—The darkness of the Gentile world was attributable to the neglect of the Jewish nation, as is represented in the ninth chapter of Zechariah.[Zechariah 9:12-17 quoted.] The whole world is embraced in the contract of the great plan of redemption (Manuscript 65, 1912).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
He expresses again the same thing in other words — that God would be like a shadow to his people, so that he would with an extended hand protect them from their enemies. Since the Jews might have justly felt a distrust in their own strength, the Prophet continually teaches them that their safety depended not on earthly aids, but that God alone was sufficient, for he could easily render them safe and secure. He also adds, that there would be to them plenty of bread and wine to satisfy them. He seems here indeed to promise too great an abundance, as by its abuse luxury came, for he says, that they would be satiated and be like the drunken; they shall drink, he says,and shall make a noise as through wine. Certainly those who drink wine moderately, do not make noise, but they are as composed and quiet after dinner as those who fast. Zechariah then seems here to make an unreasonable promise, even that of excess in meat and drink. But we have elsewhere seen that wherever the Holy Spirit promises abundance of good things he does not give loose reigns to men’s lusts, but his object is only to show that God will be so bountiful to his children that they shall stand in need of nothing, that they shall labor under no want. Nay, the affluence of blessings is to try our frugality, for when God pours forth as it were with a liberal hand more than what is needful, he thus tries the temperance of each of us; for when in the enjoyment of great abundance, we of our own accord restrain ourselves, we then really show that we are grateful to God.It is indeed true, that cheerfulness for abundance of blessings is allowed us, for it is often said in the law, “Thou shalt rejoice before thy God,” (Deuteronomy 12:18;) but we must bear in mind, that frugal use of blessings is required, in order that the gifts of God may not be converted to a sinful purpose.Then the Prophet does not here excite or stimulate the Jews to intemperance, that they might fill themselves with too much food, or inebriate themselves with too much wine; but he only promises that there would be no want of either food or drink when God blessed them as in former days. And this seems also to be specified at the end of the verse, when he mentions the horns of the altar. He had previously said, that they would be full as the bowls were; but when he adds, “the horns of the altar,” he no doubt reminds them of temperance, that they were to feast as though they were in God’s presence. They were indeed accustomed to pour out the wine and the oil on the horns of the altar; but, at the same time, since they professed that they offered from their abundance of wine and oil some first-fruits to God, it behaved them to remember that their wine was sacred, that their oil was sacred, as both proceeded from God. The Prophet then declares, that the Jews would be thus enriched and replenished with all good things, and that they were yet to remember, that they were to live as in God’s presence, lest they should by luxury pollute what he had consecrated to a legitimate end. He then adds —
McArther Bible Commentary
subdue with slingstones. This may mean the Jews will easily subdue their enemies as David did Goliath (Jdg 20:16). Or better, it should be rendered "trample on sling stones," meaning that they will contemptuously tread on the harmless missiles cast at them by their enemies. This could depict the futility of Armageddon when the armies of the God-hating world gather in Israel and are destroyed by the Messiah (cf. Rev 16:12-16; Rev 19:11-16). The bloodshed of the godless will be visible in that day, from one end of the land of Palestine to the other, like blood splattered on the corners of the altar of sacrifice from basins which caught it when the animal was slain (cf. Rev 14:20). drink and roar. This describes Israel's excitement and exuberance over their victory.
Bible Cross References
Exodus 27:2 Job 41:28 Psalm 78:65 Isaiah 37:35 Zechariah 12:6 Zechariah 12:8 Zechariah 14:3

Verse 16

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
EGW SDA Bible Commentary
Responsible for Darkness
—The darkness of the Gentile world was attributable to the neglect of the Jewish nation, as is represented in the ninth chapter of Zechariah.[Zechariah 9:12-17 quoted.] The whole world is embraced in the contract of the great plan of redemption (Manuscript 65, 1912).
John Wesley's Bible Commentary
As the flock - As a shepherd saves his flock. As the stones of a crown - Precious in my sight. As an ensign - Or trophy.
John Calvin Bible Commentary
He continues the same subject, but uses various figures, that he might more fully confirm what then was incredible. He indeed reminds them that God would not save his people in an ordinary way, such as is common to men. He compares them to sheep, that they might know, as I have said already, that their salvation would come from heaven, as they were themselves weak, and had no strength and no power; for to show this was the object of this comparison. He declares then that the Jews would be saved, because God would supply them with every thing necessary to conquer their enemies; but that he would in a wonderful manner help their weakness, even like a shepherd when he rescues his sheep from the jaws of a wolf. For the sheep, which escapes death by the coming of the shepherd, have no reason to boast of victory, but all the praise is due to the shepherd. So also God says, that it will be his work to deliver the Jews from their enemies. By saying, his own people, he seems to confine to his elect what appeared too general; for he had saidsave then will God. It is however certain that the people who were then small, had been cut off, so that the greater part had perished; but at the same time it was true that God was a faithful guardian of his people, for there were then many Israelites, naturally descended from their common father Abraham, who were only in name Israelites.He then adds another similitude, — that they would be elevated high, like precious stones in a crown, which are borne on the head of a king, as though he had said, that they would be a royal priesthood according to what is said in the law. He had said before, They shall subdue the stones, or, with the stones,of a sling. More correct seems to be the opinion of those who readwith the stones of a sling,that is, that the Jews would conquer their enemies, not with swords, nor with arrows, but only with stones, in the same manner as Goliath was slain by David. Though not given to warlike arts, nor exercised in the use of arms, they would yet, as the Prophet shows, be conquerors; for their slings would be sufficient for the purpose of slaying their enemies. But some think that heathens and the unbelieving are compared to the stones of the sling, because they are worthless and of no account; which at the first sight seems ingenious, but it is a strained view. It is not at the same time improper to consider that there is here an implied contrast between the stones of the sling, and the stones of a crown; the Jews would cast stones from their slings to destroy their enemies, and they themselves would be precious stones. The Prophet seems here to represent the holy land as the chief part of the whole world.Elevated, he says, shall bethe stones of crown over the land of God. Had he said over Egypt or over Assyria, the connection of the clauses would not have been so appropriate; but he names Judea, as the head of the world, and that the Jews, when prosperous and happy in it, would be like the stones of a crown, all the parts set in due order. In short, he shows, that the favor of God alone and his blessing, would be sufficient to render the Jews happy, as they would then excel in honor, enjoy the abundance of all good things, and possess invisible courage to resist all their adversaries.Let us now enquire when all these things were fulfilled. We have said that Zechariah, by promising fullness to the Jews, gave them no unbridled license to indulge themselves in eating and drinking, but only expressed and extolled, in hyperbolical terms, the immense kindness and bounty of God to them. This is one thing. But at the same time we must by the way consider another question: He says, that they would be like arrows and swords. Now as they were too much inclined to shed blood, he seems here to excite them in a manner to take vengeance fully on their enemies, which was by no means reasonable. The answer to this is plain — that the Jews were not to forget what God prescribed in his law: for as when God promised large abundance of wine, and a plentiful provision, he did not recall what he had already commanded — that they were to practice temperance in eating and drinking; so now when he promises victory over their enemies, he is not inconsistent with himself, nor does he condemn what he had once approved, nor abrogate the precept by which he commanded them, not to exercise cruelty towards their enemies, but to restrain themselves, and to show mercy and kindness. We hence see that we are not to judge from these words what is right for us to do, or how far we may go in taking revenge on enemies; nor to determine what liberty we have in eating and drinking. Such things are not to be learnt from this passage, or from similar passages; for the Prophet here does only set forth the power of God and his bounty towards his people.Now again it may be asked, when has God fulfilled this, when has he made the Jews far and wide victorious and the destroyers of their enemies? All Christian expositors give us an allegorical explanation, — that God sent forth his armies when he sent forth Apostles into all parts of the world, who pierced the hearts of men, — and that he slew with his sword the wicked whom he destroyed. All this is true; but a simpler meaning must in the first place be drawn from the words of the Prophet, and that is, — that God will render his Church victorious against the whole world. And most true is this; for though the faithful are not furnished with swords or with any military weapons, yet we see that they are kept safe in a wonderful manner under the shadow of God’s hand. When adversaries exercise cruelty towards them, we see how God returns their wicked devices on their own heads. In this way is really fulfilled what we read here, — even that the children of God are like arrows and swords, and that they are also preserved as a flock; for they are too weak to stand their ground, were not the Lord to put forth his power, when he sees them violently assailed by the wicked. There is then no need to turn the Prophet’s words to an allegorical meaning, when this fact is evident that God’s Church has been kept safe, because God has ever blunted all the weapons of enemies; yea, he has often by a strong hand discharged his arrows and vibrated his sword. For when Alexander the Great had passed over the sea, when he had marched through the whole circuit of the Mediterranean sea, when he had filled all the country with blood, he came at length to Judea; how was it that he left it without committing any slaughter, without exercising any cruelty, except that God restrained him? It will not weary you, if I relate what we read in Josephus; and it is true I have no doubt. He says, that when Alexander came, he was full of wrath, and breathing threats against those Jews by whom he had not been assisted, and who seemed to have despised his authority: after having thus given vent to his rage, he at length came into the presence of Jadeus the high-priest, and seeing him adorned with a mitre, he fell down and humbly asked pardon; and while all were amazed his answer was — that God had appeared to him in that form while he was yet in Greece, and encouraged him to undertake that expedition. When therefore he saw the image or figure of the God of heaven in that sacerdotal dress, he was constrained to give glory to God. Thus far Josephus, whose testimony in this instance has never been suspected. There is then no reason for any one to weary himself in finding out the meaning of the Prophet, since this fact is clear enough — that God’s elect have been victorious, because God has ever sent forth his arrows and vibrated his sword. At the same time there is another view of this victory; for alien and remote people were subdued by the sword of the Spirit, even by the truth of the gospel: but this is a sense deduced from the other; for when we apprehend the literal meaning of the Prophet, an easy passage is then open to us, by which we may come to the kingdom of Christ. These remarks refer to the abundance of provisions, as well as to the victory over enemies. It now follows —
McArther Bible Commentary
Abundant prosperity, such as the world has never seen, results in excessive rejoicing and praise from God "saving" His people, Israel (cf. Deu 33:28; Psa 4:7-8).
Bible Cross References
Isaiah 62:3 Jeremiah 31:10 Jeremiah 31:11 Zechariah 10:6

Verse 17

Matthew Henry's Concise Bible Commentary
Christ's coming and his kingdom.
The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies. To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, (Acts 2) and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!
EGW SDA Bible Commentary
Responsible for Darkness
—The darkness of the Gentile world was attributable to the neglect of the Jewish nation, as is represented in the ninth chapter of Zechariah.[Zechariah 9:12-17 quoted.] The whole world is embraced in the contract of the great plan of redemption (Manuscript 65, 1912).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned. We then see that by this exclamation a fuller confirmation is given to what had been said by the Prophet, as though his words were, — “No one ought to judge of God’s favor, of which I have spoken, according to his own doings, or conduct, or experience; but on the contrary, every one of you ought to be filled with amazement at God’s incredible kindness, and at his incredible beauty.” But by the last word he understands the brightness or splendor, which appears in all God’s favors and gifts. He then concludes by saying, that the abundance of corn and wine would be so great, that young men and young women would eat and drink together, and be fully satisfied. Here a frivolous question may be asked, whether Zechariah allowed the use of wine to young women. But he speaks not here, as I have said before, of God’s blessing, as though it were an incentive to luxury; but what he means is, that the abundance of provisions would be so great as to be fully sufficient, not only for the old, but also for young men and young women. We know that when there is but a small supply of wine, it ought by right of age to be reserved for the old, but when wine so overflows that young men and young women may freely drink of it, it is a proof of great abundance. This then is simply the meaning of the Prophet: but something more shall be said tomorrow on the subject.
Bible Cross References
Psalm 27:4 Isaiah 33:17 Jeremiah 31:12 Jeremiah 31:14