Text -- Zechariah 9:15-17 (NET)

9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, full like the sacrificial basin or like the corners of the altar. 9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 9:17 How precious and fair! Grain will make the young men flourish and new wine the young women.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 9:15

Destroy their enemies.

Wesley: Zec 9:15

stones - As David did Goliath.

Wesley: Zec 9:15

In their festivals, when they offer sacrifices of thanksgiving for their victories.

Wesley: Zec 9:15

Shout with shouts of triumph, as men do whose hearts are glad with success, and cheared with wine.

Wesley: Zec 9:15

With the blood of the sacrifices they offer.

Wesley: Zec 9:16

As a shepherd saves his flock.

Wesley: Zec 9:16

Precious in my sight.

Wesley: Zec 9:16

Or trophy.

Wesley: Zec 9:17

Infinite goodness is the fountain of all the good done for this people.

Wesley: Zec 9:17

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.

Wesley: Zec 9:17

There shall be such plenty of wine, that all, young and old, shall be cheared with it.

JFB: Zec 9:15

The flesh of their foes.

JFB: Zec 9:15

The blood of their foes; that is, utterly destroy them. Image (as Jer 46:10) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare Isa 63:1, &c.).

JFB: Zec 9:15

Or, "tread under foot the sling-stones" hurled by the foe at them; that is, will contemptuously trample on the hostile missiles which shall fall harmless under their feet (compare Job 41:28). Probably, too, it is implied that their foes are as impotent as the common stones used in slinging when they have fallen under foot: in contrast to the people of God (Zec 9:16), "the (precious) stones of a crown" (compare 1Sa 25:29) [MAURER]. English Version is good sense: The Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the engagement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Jdg 20:16; 1Ch 12:2) [GROTIUS].

JFB: Zec 9:15

The battle shout.

JFB: Zec 9:15

(Zec 10:7). The Spirit of God fills them with triumph (Eph 5:18).

JFB: Zec 9:15

With blood.

JFB: Zec 9:15

The bowls used to receive the blood of the sacrifices.

JFB: Zec 9:15

Or "horns" of the altar, which used to be sprinkled with blood from the bowls (Exo 29:12; Lev 4:18).

JFB: Zec 9:16

As the flock of His people ought to be saved (Psa 77:20). Here the image of war and bloodshed (Zec 9:15) is exchanged for the shepherd and flock, as God will give not only victory, but afterwards safe and lasting peace. In contrast to the worthless sling-stones trodden under foot stand the (gems) "stones of the crown (Isa 62:3; Mal 3:17), lifted up as an ensign," that all may flock to the Jewish Church (Isa 11:10, Isa 11:12; Isa 62:10).

JFB: Zec 9:17

The goodness and beauty which Jehovah-Messiah bestows on His people. Not as MAURER thinks, the goodness, &c., of His land or His people (Psa 31:19; Jer 31:12).

JFB: Zec 9:17

Literally, "make it grow."

JFB: Zec 9:17

Supply, "shall make . . . to grow." Corn and wine abundant indicate peace and plenty. The new wine gladdening the maids is peculiar to this passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely the old, but even the youths and maidens [CALVIN].

Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.

Clarke: Zec 9:15

The Lord of hosts shall defend then - He alone is the sure trust of his Church

Clarke: Zec 9:15

Subdue with sling-stones - This was an ancient and powerful instrument in the hands of the Hebrews. See the note on Jdg 20:16

Clarke: Zec 9:15

They shall drink - After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy

Clarke: Zec 9:15

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

Clarke: Zec 9:16

Shall save them in that day - They are his flock, and he is their Shepherd; and, as his own, he shall save and defend them

Clarke: Zec 9:16

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

Clarke: Zec 9:17

How great is his goodness - In himself and towards them

Clarke: Zec 9:17

And how great is his beauty! - His comeliness, holiness, and purity, put in and upon them

Clarke: Zec 9:17

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

Clarke: Zec 9:17

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

Calvin: Zec 9:15

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. ¹¹³

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,” (Deu 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 —

Calvin: Zec 9:16

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 said save 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 read with the stones of a sling, ¹¹⁴ 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 be the 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 —

Calvin: Zec 9:17

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. ¹¹⁵

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.

TSK: Zec 9:15

they shall devour : Zec 10:5, Zec 12:6; Mic 5:8; Rev 19:13-21

subdue : 1Sa 17:45; 1Co 1:18

with sling stones : or, with the stones of the sling

shall drink : Zec 9:17, Zec 10:7; Psa 78:65; Son 1:4, Son 5:1, Son 7:9; Isa 55:1; Act 2:13-18; Eph 5:18

filled like bowls : or, fill both the bowls, etc. Zec 14:20

the corners : Exo 27:2; Lev 4:7, Lev 4:18, Lev 4:25

TSK: Zec 9:16

shall save : Psa 100:3; Isa 40:10; Jer 23:3; Eze 34:22-26, Eze 34:31; Mic 5:4, Mic 7:14; Luk 12:32; Joh 10:27; 1Pe 5:2-4

as : Isa 62:3; Hag 2:23

lifted : Zec 8:23; Isa 11:10-12, Isa 60:3, Isa 60:14; Zep 3:20

TSK: Zec 9:17

how great is his goodness : Psa 31:19, Psa 36:7, Psa 86:5, Psa 86:15, Psa 145:7; Isa 63:7, Isa 63:15; Joh 3:16; Rom 5:8, Rom 5:20; Eph 1:7, Eph 1:8, Eph 2:4, Eph 2:5, Eph 3:18, Eph 3:19; Tit 3:4-7; 1Jo 4:8-11

how great is his beauty : Exo 15:11; Psa 45:2, Psa 50:2, Psa 90:17; Son 5:10; Isa 33:17; Joh 1:14; 2Co 4:4-6; Rev 5:12-14

corn : Isa 62:8, Isa 62:9, Isa 65:13, Isa 65:14; Hos 2:21, Hos 2:22; Joe 2:26, Joe 3:18; Amo 8:11-14; Amo 9:13, Amo 9:14; Eph 5:18, Eph 5:19

cheerful : or, grow, or, speak, Son 7:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 9:15

The Lord of hosts, shall defend them - As God says, "I will defend this city to save it, for Mine own sake and for My servant David’ s sake". The word is used by Isaiah only before Zechariah, and of the protection of Almighty God. The image of the complete protection on all sides stands first in God’ s words to Abraham, "I am thy shield"Gen 15:1; David thence says to God, "Thou, O Lord, art a shield around me"(Psa 3:4, (Psa 3:3 in English)).

And they shall devour, and subdue - Or more probably (as in the margin), "shall tread on, the stones of the sling,"as in the image of leviathan in Job, "The son of the bow will not make him flee; sling-stones are to him turned into stubble; clubs are counted as stubble; he laugheth at the shaking of a spear"(Job 41:20-21 (28, 29 English)). Their enemies shall fall under them, as harmless and as of little account as the slingstones which have missed their aim, and lie as the road to be passed over. It is not expressed what they shall devour, and so the image is not carried out, but left indefinite, as destruction or absorption only; as in that, "thou shalt consume (literally, eat) all the people which the Lord thy God shall deliver thee"Deu 7:16; and, "they are our bread"Num 14:9; and in that, "they shall devour (literally, eat) all the people round about"Zec 12:6, where the image is of fire, not of eating. The one thought seems to be, that their enemies should cease to be, so as to molest them any more, whether by ceasing to be their enemies or by ceasing to be. There is no comparison here, (as in Balaam) with the lion; or of eating flesh or drinking blood, which, apart from the image of the wild beast, would be intolerable to Israel, to whom the use of blood, even of animals, was so strictly forbidden. They should disappear, as completely as fuel before the fire, or food before the hungry. The fire was invigorated, not extinguished, by the multitude of the fuel: the multitude of the enemies but nerved and braced those, whom they sought to destroy.

And they shall be filled like bowls, like the corners of the altar - They shall be consecrated instruments of God; they shall not prevail for themselves, but for Him; they shall be hallowed like the bowls of the temple, from which the sacrificial blood is sprinkled on His altar, or "as the corners of the altar"which receive it.

Barnes: Zec 9:16

And the Lord their God shall save them in that day - Still all should be God’ s doing; they themselves were but as a flock, as sheep among wolves, ready for the slaughter; but they were "the flock, His people,"as He says, "I will increase them like the flock, men, as the flock of holy things, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks, men"Eze 36:37-38. "As a man saves his flock with all his strength, so He will save His people; for they are His flock."As in, "Thou leddest Thy people like sheep by the hand of Moses and Aaron"Psa 77:20.

They shall be as the stones of a crown - While God’ s enemies shall be trampled under foot, as a common thing which has failed its end, these shall be precious stones; a consecrated diadem of king or priest, "raised aloft,"so that all can see. "On His land."It was laid down, as the title-deed to its whole tenure, "the land is Mine"Lev 25:23, and much more our Christian land, bought and purified by the blood of Christ.

Barnes: Zec 9:17

For how great is His goodness - For it is unutterable! As the Psalmist said, "O Lord, our Lord, how excellent is Thy Name in all the earth!"Psa 8:1, and Jacob, "How awful is this place!"Gen 28:17, and the Psalmist, "How awful are Thy doings!"The goodness and the beauty are the goodness and beauty of God, whose great doings had been his theme throughout before. Of the goodness the sacred writers often speak , since of this we have extremest need. And this He showed to Moses, "I will cause all My goodness to pass before thy face"Exo 33:19. Of this we know somewhat personally in this life; for beside the surpassing. amazingness of it in the work of our redemption, we are surrounded by it, immersed in it, as in a fathomless, shoreless ocean of infinite love, which finds entrance into our souls, whenever we bar it not out.

Goodness is that attribute of God, whereby He loveth to communicate to all, who can or will receive it, all good; yea, Himself , "who is the fullness and universality of good, Creator of all good, not in one way, not in one kind of goodness only, but absolutely, without beginning, without limit, without measure, save that whereby without measurement He possesseth and embraceth all excellence, all perfection, all blessedness, all good."This Good His Goodness bestoweth on all and each, according to the capacity of each to receive it, nor is there any limit to His giving, save His creature’ s capacity of receiving, which also is a good gift from Him. "From Him all things sweet derive their sweetness; all things fair, their beauty; all things bright, their splendor; all things that live, their life; all things sentient, their sense; all that move, their vigor; all intelligences, their knowledge; all things perfect, their perfection; all things in any wise good, their goodness."

The beauty of God - Belongs rather to the beatific vision. Yet David speaks of the Beauty of Christ, "Thou art exceeding fairer then the children of men"Psa 45:2; and Isaiah says, "Thine eyes shall behold the King in His beauty"Isa 33:17. But the Beauty of God "eye hath not seen nor ear heard nor can heart of man conceive."Here, on earth, created beauty can, at least when suddenly seen, hold the frame motionless, pierce the soul, glue the heart to it, entrance the affections. Light from heaven kindles into beauty our dullest material substances; the soul in grace diffuses beauty over the dullest human countenance; the soul, ere it has passed from the body, has been known to catch, through the half-opened portals, such brilliancy of light, that the eye even for some time after death has retained a brightness, beyond anything of earth . "The earth’ s form of beauty is a sort of voice of the dumb earth. Doth not, on considering the beauty of this universe, its very form answer thee with one voice, ‘ Not I made myself, but God?’ "Poets have said:

"Old friends ... shall lovelier be,

As more of heaven in each we see,"

(Christian Year. Morning Hymn.)

Or,

"When he saw,

"- God within him light his face."

(Tennyson, In memoriam. T. has "The God.")

And Holy Scripture tells us that when Stephen, "full of faith and of the Holy Spirit,"was about to speak of Jesus to the council which arraigned him, "all that sat in the council, looking steadfastly at him, saw his face as it had been the face of an angel"Act 6:5, Act 6:15. It has been said, that if we could see a soul in grace, its beauty would so pierce us, that we should die. But the natural beauty of the soul transcends all corporeal beauty which so attracts us; the natural beauty of the last angel surpasseth all natural beauty of soul. If we could ascend from the most beautiful form, which the soul could here imagine, to the least glorious body of the beatified, on and on through the countless thousands of glorious bodies, compared wherewith heaven would be dark and the sun lose its shining; and yet more from the most beautiful deified soul, as visible here, to the beauty of the disembodied soul, whose image would scarce be recognized, because , "the bodily eyes gleamed with angelic radiancy;"yea, let the God-enlightened soul go on and on, through all those choirs of the heavenly hierarchies, clad with the raiment of Divinity, from choir to choir, from hierarchy to hierarchy, admiring the order and beauty and harmony of the house of God; yea, let it, aided by divine grace and light, ascend even higher, and reach the bound and term of all created beauty, yet it must know that the divine power and wisdom could create other creatures, far more perfect and beautiful than all which He hath hitherto created.

Nay, let the highest of all the Seraphs sum in one all the beauty by nature and grace and glory of all creatures, yet could it not be satisfied with that beauty, but must, because it was not satisfied with it, conceive some higher beauty. Were God immediately, at every moment to create that higher beauty at its wish, it could still conceive something beyond; for, not being God, its beauty could not satisfy its conception. So let him still, and in hundred thousand, hundred thousand, thousand years with swiftest flight of understanding multiply continually those degrees of beauty, so that each fresh degree should ever double that preceding, and the divine power should, with like swiftness, concur in creating that beauty, as in the beginning He said, "let there be light and there was light;"after all those millions of years, he would be again. at the beginning, and there would be no comparison between it and the divine beauty of Jesus Christ, God and Man. For it is the bliss of the finite not to reach the Infinite . That city of the blest which is lightened by the glory of God, and the Lamb is the light thereof, sees It, enabled by God, as created eye can see It, and is held fast to God in one jubilant exstacy of everlasting love.

"The prophet, borne out of himself by consideration of the divine goodness, stands amazed, while he contemplates the beauty and Deity of Christ: he bursts out with unaccustomed admiration! How great is His goodness, who, to guard His flock, shall come down on earth to lay down His life for the salvation of His sheep! How great His beauty, who is the ""brightnesss of the glory and the Image of the Father,"and comprises in His Godhead the measure of all order and beauty! With what firm might does He strengthen, with what joy does He overwhelm the souls which gaze most frequently on His beauty, and gives largely and bountifully that corn, by whose strength the youths are made strong. He supplieth abundantly the wine, whereby the virgins, on fire with His love, are exhilarated and beautified. But both are necessary, that the strength of the strong should be upheld by the "bread from heaven,"and that sound and uncorrupt minds, melted with the sweetness of love, should be recreated with wine, that is, the sweetness of the Holy Spirit, and be borne aloft with great joy, in the midst of extreme toils. For all who keep holily the faith of Christ, may be called "youths,"for their unconquered strength, and virgins for their purity and integrity of soul. For all these that heavenly bread is prepared, that their strength be not weakened, and the wine is inpoured, that they be not only refreshed, but may live in utmost sweetness."

Poole: Zec 9:15

The Lord of hosts shall defend them in the most dangerous attempts the Jews, under their captains in the wars against the Grecians, were preserved to a miracle, according to this promise.

They shall devour a few of them destroy many of their enemies.

Subdue with sling stones: as we read this passage, it seems to refer to the slaughter of Goliath with a sling, by David, a stripling; so weak means, in the hand and trader the blessing of the great God, shall do mighty things: others read the words, they shall subdue the sling-stones, that is, conquer the Grecians, who in their wars used the sling, and that with great dexterity and success.

They shall drink in their festivals, when they offered sacrifices of thanksgiving for their victories.

Make a noise shout with shouts of triumph, make a great noise, as through wine; as men do whose hearts are glad with success, and cheered with wine.

They shall be filled like bowls, and as the corners of the altar rather, they shall fill, i.e. with the blood of the sacrifices they offer, both the bowls and corners of the altars, all shall be full of the blood of eucharistical sacrifices.

The Lord of hosts shall defend them in the most dangerous attempts the Jews, under their captains in the wars against the Grecians, were preserved to a miracle, according to this promise.

They shall devour a few of them destroy many of their enemies.

Subdue with sling stones: as we read this passage, it seems to refer to the slaughter of Goliath with a sling, by David, a stripling; so weak means, in the hand and trader the blessing of the great God, shall do mighty things: others read the words, they shall subdue the sling-stones, that is, conquer the Grecians, who in their wars used the sling, and that with great dexterity and success.

They shall drink in their festivals, when they offered sacrifices of thanksgiving for their victories.

Make a noise shout with shouts of triumph, make a great noise, as through wine; as men do whose hearts are glad with success, and cheered with wine.

They shall be filled like bowls, and as the corners of the altar rather, they shall fill, i.e. with the blood of the sacrifices they offer, both the bowls and corners of the altars, all shall be full of the blood of eucharistical sacrifices.

Poole: Zec 9:16

The Lord their God as in covenant with them, not only as Lord of hosts by his power, but as their God in mercy and faithfulness,

shall save them fully deliver them, i.e. the sons of Zion, in that day, in the day of their contest and wars with the sons of Javan,

as the flock of his people as a shepherd saves his flock, as David saved his.

For they shall be as the stones of a crown or, seeing that they are precious, and of value with me, as the stones of a royal crown, or as the stones of trophy set up in memory of some noble achievement;

lifted up as an ensign upon his land which are as an ensign lifted up, to which whoso repair may give thanks and rejoice in their deliverance; a form of which, for aught I know, may follow.

Poole: Zec 9:17

For how great is his goodness! infinite goodness is the fountain of all that good done for this people; the prophet admires it, and suggests what is fit to be done by those that come and view those stones set up for trophies.

How great is his beauty! how wonderful the beauty of Divine Providence in all the great effects of it in Israel’ s deliverance and salvation!

Corn shall make the young men cheerful plentiful harvests shall make the young men cheerful in sowing, reaping, labouring in harvest work, as well as in eating the knits thereof.

And new wine the maids such plenty of wine, that all, young and old, shall be cheered with it.

And now these are the sweet fruits of temporal salvation, but the fruits of spiritual, shadowed out by these, are much more glorious, refreshing, and worth our praise and wonder.

Haydock: Zec 9:15

Sling. At first the Machabees had no other weapon, 1 Machabees iv. 6. The sling was much used, Judges xx. 16. ---

Wine. They will shed blood of the enemy so abundantly, and be all besmeared with it. They would never drink it, like the pagans, Leviticus xvii. 10. (Calmet)

Haydock: Zec 9:16

Holy stones; the apostles, who shall be as pillars and monuments in the Church. (Challoner) ---

The Machabees are like a wall. They restore the altar of holocausts, built of fresh stones, 1 Machabees iv. (Calmet)

Haydock: Zec 9:17

The corn, &c. His most excellent gift is the blessed Eucharist, called here the corn, that is, the bread of the elect, and the wine springing forth virgins, that is, maketh virgins to bud, or spring forth as it were like flowers among thorns, because it has a wonderful efficacy to give and preserve purity. (Challoner) ---

It enables the weak to despise all things for the sake of virtue, and makes them fruitful and eloquent, as the original implies. (Calmet) ---

Septuagint, "a fragrant wine for virgins." (Haydock) ---

Christ is the grain of wheat, which dying, brings forth much fruit, (John xii.) and "of this wheat that bread is made which came from heaven," John vi. (St. Jerome) (Worthington) ---

"How shall not they have joy, who being inebriated with the cup of our Saviour, are made virgins?" This was partly verified in the days of the Machabees, to whom plenty was granted. (St. Jerome) (Haydock) ---

Those who partake worthily of the blessed Eucharist, become strong and pure. (Menochius) ---

Protestants, "corn shall make the young men cheerful, (marginal note: grow, or speak) and new wine the maids." (Haydock)

Gill: Zec 9:15

The Lord of hosts shall defend them,.... Against all their enemies; against Satan, and his temptations, and all the opposition made by him; against the world, and all the rage and reproach of men; this was remarkably verified in the apostles, who were preserved by the Lord amidst a thousand snares and dangers; and who was able to do it, being Jehovah, and the Lord of armies in heaven and in earth; he was as a shield unto them, as the word ^t used signifies; and to which he is often compared in Scripture. The Targum renders it,

"the Lord of hosts shall have mercy on them;''

he encompassed them about with his favour as with a shield:

and they shall devour; or "eat" ^u; spiritual food; Christ the bread of life; whose flesh is meat indeed, and who is lived upon by faith; the blessings and promises of the everlasting covenant, of which the meek eat, and are satisfied; the Gospel and the truths of it, the words of faith and good doctrine, with which faithful ministers are nourished; all which is necessary, that they may be strengthened, and qualified to feed others with knowledge and understanding:

and subdue with sling stones; such who are stouthearted, and far from righteousness; who become by their ministry penitent and humble, and subject to Christ, his Gospel and ordinances, even by the means of preaching of the word, which seem very unpromising and unlikely; being to men foolishness, and like the scrip and sling David took with him, and by which he brought Goliath down to the ground:

and they shall drink; of the love of God, which, for its antiquity, purity, and refreshing nature, is like the best wine; and of the blood of Christ, which is drink indeed; and of the grace of the Spirit, which revives, strengthens, and extinguishes thirst:

and make a noise as through wine; being full of joy and thankfulness for their spiritual food and drink; and so warm, zealous, and fervent in spirit, serving the Lord; free and open in their ministrations, loudly proclaiming the grace of God; bold, and fearless of danger:

and they shall be filled like bowls; that were full of the blood of the offerings, as Jarchi and Kimchi explain it; or rather, as the Targum, that were full of fine flour and oil; they having their souls filled with good things, as the first of the above writers observes; a comfortable view of interest in the love of God; a large measure of spiritual joy, and a fulness of the gifts and graces of the Spirit, qualifying them for their work:

and, as the corners of the altar; the Targum is,

"they shall shine as the blood that shines upon the wall of the altar;''

at the corners of which it was poured out; signifying that they should be as full of the Spirit, and spiritual things, as the altar was of blood: so the Jewish writers say, when the priest took the blood in the bowl, he sprinkled of it two sprinklings upon the two corners of the altar, on the diameter of it, and below upon the northeast horn, and upon the southwest horn; and he ordered it so, as to sprinkle the blood on the horn, that it might surround the corners, and that the blood might be on the four sides of the altar round about ^w.

Gill: Zec 9:16

And the Lord their God shall save them in that day,.... In the times of the Gospel, and the dispensation of it; meaning either the apostles, before said to be protected and defended, Zec 9:15 or rather the persons converted, conquered, and subdued by them, who are not killed, but saved by the Lord their God, their glorious Redeemer, from sin, Satan, the law, wrath to come, and out of the hands of all their enemies:

as the flock of his people; they being his special people, by choice, by covenant grace, and by redemption, and like to a flock of sheep; to sheep, for harmlessness, meekness, weakness, and timorousness, for being prone to go astray, and for their being clean, profitable, and sociable; and to a flock, being a distinct society of men, and but one, and a small one too, though a flock beautiful and holy:

for they shall be as the stones of a crown; like the gems and precious stones which are on a king's crown; they being Christ's jewels, highly valued and esteemed of by him; and comparable to them, for their richness through the grace of God, and for their purity, brightness, and glory in themselves, as owing to that; and for the glory they give to Christ, and for the durableness of them. The Targum renders it, "the stones of the ephod"; they may be translated, "the stones of separation" ^x; set for boundaries to distinguish places; those being separated by the grace of God, in effectual calling, from the rest of mankind, and laid as lively stones upon the foundation Christ:

lifted up as an ensign upon his land; the land of Judea, as trophies of victorious grace; as monuments of praise and thankfulness; and as means of encouraging others to seek to Christ, and believe in him. The allusion seems to be to trophies erected on account of victories obtained by valiant men, to perpetuate their memories; which were sometimes of brass, and sometimes of marble, with inscriptions and titles on them, that they might endure forever; and where sufficiency of such materials could not be got, a vast heap of stones used to be laid together; or large trees, and their branches cut down, and the spoils of the enemy laid upon them; and these were raised up as trophies to perpetuate the memory of mighty men to posterity. So Germanicus, having conquered the nations between the Rhine and the Elbe, piled up a vast heap of marble stones, and dedicated them to Tiberius ^y; and Fabius Aemilianus, having, with an army not amounting to 30,000 men, defeated an army of the Gauls near the river Rhosne, consisting of 200,000 men, set up a trophy of white stone, as well as built two temples, one to Mars, and another to Hercules ^z; and Domitius Aenobarbus, and Fabius Maximus, having got the victory over the Allobroges, the people of Savoy and Piedmont, erected stone towers on the spot, and fixed trophies adorned with hostile arms, which before had been unusual ^a; and it was an ancient custom with the Goths and Swedes, in the camps and fields where battles were fought, to fix stones like the Egyptian pyramids, on which they engraved, in a brief manner, the famous exploits performed, thereby to perpetuate the memory of the names and actions of great men ^b; and these pillars of stone set up for trophies, the chapiters of them might be made in the form of crowns, and may be here referred to; and so some render the words to this sense ^c.

Gill: Zec 9:17

For how great is his goodness?.... Not of the land of Judea, as Kimchi; nor of the doctrine of the law, as the Targum; nor of the people of the Jews; but of the Messiah: and designs not his essential nor his providential goodness; but his goodness as Mediator, which he has in his heart, and has shown unto his people, in being their surety, and becoming their Saviour; in assuming their nature; bearing their sins, and obeying and suffering in their room and stead: and also that which he has in his hands for them, and communicates to them; his fulness of grace; all those spiritual blessings that are in him; the large measures of grace given at conversion; and the numerous instances of his goodness afterwards; yea, it includes glory, as well as grace:

and how great is his beauty? not as God, nor as man, but as Mediator; as beheld in the covenant and promises; in the Gospel and in the truths and in the ordinances of it:

corn shall make the young men cheerful, and new wine the maids; by "young men" are meant the same as in 1Jo 2:14 believers in Christ, who are lively, warm, and zealous for Christ, his cause and interest; who are active, diligent, and industrious in the discharge of duty; and are strong in Christ, and in his grace; and particularly in the grace of faith, and quit themselves like men: and by "maids" or "virgins" are meant the same; so called because of their chaste adherence to Christ; for their beauty, comeliness, and attire; and for their purity of divine worship and conversation: and the Gospel is intended by "corn" and "new wine"; which is compared to "corn", in opposition to the chaff of human doctrines; and because it contains Christ the bread of life, and is nourishing and comfortable: and to "new wine", not because it is a novel doctrine, for it is the everlasting Gospel ordained before the world was; but because, under the Gospel dispensation, to which this prophecy refers, it is newly and more clearly revealed; See Gill on Zec 9:15. The effect of which is, that it makes saints "cheerful", fills them with joy and spiritual mirth; for it is a joyful sound: or, "shall make fruitful" ^d; it causes them to grow and increase, and makes them fruitful in every good word and work: or, "shall make them speak" eloquently ^e; or cause them to put forth the fruit of their lips, in giving thanks to God for the abundance of grace bestowed upon them: or, "shall" make "them sing" ^f, as others; in psalms, hymns, and spiritual songs. This new wine may be interpreted of the gifts and graces bestowed in great plenty on the day of Pentecost, both on sons and daughters, on servants and handmaids, whereby they prophesied, and saw visions, Act 2:16 see Eph 5:18.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 9:15

¹ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

² sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

NET Notes: Zec 9:17

¹ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

Geneva Bible: Zec 9:15

The LORD of hosts shall defend them; and they shall devour, ^{( z )} and subdue the 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.

^{( z )} He promises that the Jews will destroy their enemies, and have abundance and excess of all things, as there is abundance on the altar when the sacrifice is offered. And these things are not to move them to excess, but to sobriety, and a thankful remembrance of God's great liberality.

Geneva Bible: Zec 9:16

And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the ^{( a )} stones of a crown, lifted up as an ensign upon his land.

^{( a )} The faithful will be preserved, and reverenced by all, that their very enemies will be compelled to esteem them: for God's glory will shine in them, as Josephus declares of Alexander the great when he met Jadi the high priest.

Commentary -- Verse Range Notes

TSK Synopsis: Zec 9:1-17

1 God defends his church.

9 Zion is exhorted to rejoice for the coming of Christ, and his peaceable kingdom.

12 God's promises of victory and defence.

MHCC: Zec 9:9-17

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!

Matthew Henry: Zec 9:12-17

The prophet, having taught those that had returned out of captivity to attribute their deliverance to the blood of the covenant and to the promise of the Messiah (for they were so wonderfully helped because that blessing was in them, was yet in the womb of their nation), now comes to encourage them with the prospect of a joyful and happy settlement, and of glorious times before them; and such a happiness they did enjoy, in a great measure, for some time; but these promises have their full accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ.

I. They are invited to look unto Christ, and flee unto him as their city of refuge (Zec 9:12): Turn you to the strong-hold, you prisoners of hope. The Jews that had returned out of captivity into their own land were yet, in effect, but prisoners ( We are servants this day, Neh 9:36), yet prisoners of hope, or expectation, for God had given them a little reviving in their bondage, Ezr 9:8, Ezr 9:9. Those that yet continued in Babylon, detained by their affairs there, yet lived in hope some time or other to see their own land again. Now both these are directed to turn their eyes upon the Messiah, set before them in the promise as their strong-hold, to shelter themselves in him, and stay themselves upon him, for the perfecting of the mercy which by his grace, and for his sake, was so gloriously begun. Look unto him, and be you saved, Isa 45:22. The promise of the Messiah was the strong-hold of the faithful long before his coming; they saw his day at a distance and were glad, and the believing expectation of the redemption in Jerusalem was long the support and consolation of Israel, Luk 2:25, Luk 2:38. They, in their dangers and distresses, were ready to turn towards this and the other creature for relief; but the prophets directed them still to turn to Christ, and to comfort themselves with the joy of their king coming to them with salvation. But, as their deliverance was typical of our redemption by Christ (Zec 9:11), so this invitation to the strong-hold speaks the language of the gospel-call. Sinners are prisoners, but they are prisoners of hope; their case is sad, but it is not desperate; yet now there is hope in Israel concerning them. Christ is a strong-hold for them, a strong tower, in whom they may be safe and quiet from the fear of the wrath of God, the curse of the law, and the assaults of their spiritual enemies. To him they must turn by a lively faith; to him they must flee, and trust in his name.

II. They are assured of God's favour to them: " Even to day do I declare, when things are at the worst, and you think your case deplorable to the last degree, yet I solemnly promise that I will render double unto thee, to thee, O Jerusalem! to every one of you prisoners of hope. I will give you comforts double to the sorrows you have experienced, or blessings double to what I ever bestowed upon your fathers, when their condition was at the best; the glory of your latter state, as well as of your latter house, shall be greater, shall be twice as great as that of your former."And so it was no otherwise than by the coming of the Messiah, the preaching of his gospel, and the setting up of his kingdom; these spiritual blessings in heavenly things were double to what they had ever enjoyed in their most prosperous state. As a pledge of this, in the fulness of time God here promises to the Jews victory, plenty, and joy, in their own land, which yet should be but a type and shadow of more glorious victories, riches, and joys, in the kingdom of Christ.

1. They shall triumph over their enemies. The Jews, after their return, were surrounded with enemies on all sides. They were as a speckled bird; all the birds of the field were against them. Their land lay between the two potent kingdoms of Syria and Egypt, branches of the Grecian monarchy, and what frequent dangers they should be in between them was foretold, Dan. 11. But it is here promised that out of them all the Lord would deliver them; and this promise had its primary accomplishment in the times of the Maccabees, when the Jews made head against their enemies, kept their head above water, and, after many struggles and difficulties, came to be head over them. It is promised, (1.) That they shall be instruments in God's hand for the defeating and baffling of their persecutors: " I have bent Judah for me, as my bow of steel; that bow I have filled with Ephraim as my arrows, have drawn it up to its full bent, till the arrow be at the head;"for some think that this is signified by the phrase of filling the bow. The expressions here are very fine, and the figures lively. Judah had been taught the use of the bow (2Sa 1:18), and Ephraim had been famous for it, Psa 78:9. But let them not think that they gain their successes by their own bow, for they themselves are no more than God's bow and his arrows, tools in his hands, which he makes use of and manages as he pleases, which he holds as his bow and directs to the mark as his arrows. The best and bravest of men are but what God makes them, and do no more service than he enables them to do. The preachers of the gospel were the bow in Christ's hand, with which he went forth, he went on, conquering and to conquer, Rev 6:2. The following words explain this: I have raised up and animated thy sons, O Zion! against thy sons, O Greece! This was fulfilled when against Antiochus, one of the kings of the Grecian monarchy, the people that knew their God were strong and did exploits, Dan 11:32. And they in the hand of an almighty God were made as the sword of a mighty man, which none can stand before. Wicked men are said to be God's sword (Psa 17:13), and sometimes good men are made so; for he employs both as he pleases. (2.) That God will be captain, and commander-in-chief, over them, in every expedition and engagement (Zec 9:14): The Lord shall be seen over them; he shall make it appear that he presides in their affairs, and that in all their motions they are under his direction, as apparently, though not as sensibly, as he was seen over Israel in the pillar of cloud and fire when he led them through the wilderness. [1.] Is their army to be raised, or mustered, and brought into the field? The Lord shall blow the trumpet, to gather the forces together, to proclaim the war, to sound the alarm, and to give directions which way to march, which way to move; for, if God blow the trumpet, it shall not give an uncertain sound, nor a feeble ineffectual one. [2.] Is the army taking the field, and entering upon action? Whatever enterprise the campaign is opened with, God shall go forth at the head of their forces, with whirlwinds of the south, which were of incredible swiftness and fierceness; and before these whirlwinds thy sons, O Greece! shall be as chaff. [3.] Is the army actually engaged? God's arrows shall go forth as lightning, so strongly, so suddenly, so irresistibly; his lightnings shall go forth as arrows and scattered them, that is, he shot out his lightnings and discomfited them. This alludes to that which God had done for Israel of old when he brought them out of Egypt, and into Canaan, and had its accomplishment partly in the wonderful successes which the Jews had against their neighbours that attacked them in the time of the Maccabees, by the special appearances of the divine Providence for them, and perfectly in the glorious victories gained by the cross of Christ and the preaching of the cross over Satan and all the powers of darkness, whereby we are made more than conquerors. [4.] Are they in danger of being overpowered by the enemy? The Lord of hosts shall defend them (Zec 9:15); The Lord their God shall save them (Zec 9:16); so that their enemies shall not prevail over them, nor prey upon them. God shall be unto them for defence as well as offence, the shield of their help as well as the sword of their excellency, and this as the Lord of hosts, who has power to defend them, and as their God, who is engaged by promise to defend them, and by the property he has in them. He shall save them in that day, that critical dangerous day, as the flock of his people, with the same care and tenderness that the shepherd protects his sheep with. Those are safe whom God saves. [5.] Did their enemies hope to swallow them up? It shall be turned upon them, and they shall devour their enemies, and shall subdue with sling-stones, for want of better weapons, those that come forth against them. The stones of the brook, when God pleases, shall do as great execution as the best train of artillery; for the stars in their courses shall fight on the same side. Goliath was subdued with a sling-stone. Having subdued, they shall devour, shall drink the blood of their enemies, as it were, and, as conquerors are wont to do, they shall make a noise as through wine. It is usual for conquerors with loud huzzas and acclamations to glory in their victories and proclaim them. We read of those that shout for mastery, and of the shout of a king among God's people. They shall be filled with blood and spoil, as the bowls and basins of the temple, or the corners of the altar, were wont to be filled with the blood of the sacrifices; for their enemies shall fall as victims to divine justice.

2. They shall triumph in their God. They shall take the comfort and give God the glory of their successes. So some read Zec 9:15. They shall eat (that is, they shall quietly enjoy) what they have got; God will give them power to eat it after they have subdued the sling-stones (that is, their enemies that slung stones at them), and they shall drink and make a noise, a joyful noise, before the Lord their maker and protector, as through wine, as men are merry at a banquet of wine. Being not drunk with wine, wherein is excess, but filled with the Spirit, they shall speak to themselves and one another in psalms, and hymns, and spiritual songs, as those that are drunk do with vain and foolish songs, Eph 5:18, Eph 5:19. And, in the fulness of their joy, they shall offer abundance of sacrifices to the honour of God, so that they shall fill both the bowls and the corners of the altar with the fat and blood of their sacrifices. And, when they thus triumph in their successes, their joy shall terminate in God as their God, the God of their salvation. They shall triumph, (1.) In the love he has for them, and the relation wherein they stand to him, that they are the flock of his people and he is their Shepherd, and that they are to him as the stones of a crown, which are very precious and of great value, and which are kept under a strong guard. Never was any king so pleased with the jewels of his crown as God is, and will be, with his people, who are near and dear unto him, and in whom he glories. They are a crown of glory and a royal diadem in his hand, Isa 62:2, Isa 62:3. And they shall be mine, saith the Lord, in that day when I make up my jewels, Mal 3:17. And they shall be lifted up as an ensign upon his land, as the royal standard is displayed in token of triumph and joy. God's people are his glory; so he is pleased to make them, so he is pleased to reckon them. He sets them up as a banner upon his own land, waging war against those who hate him, to whom it is a flag of defiance, while it is a centre of unity to all that love him, to all the children of God, that are scattered abroad, who are invited to come and enlist themselves under this banner, Isa 11:10, Isa 11:12. (2.) In the provision he makes for them, Zec 9:15. This is the matter of their triumph (Zec 9:17): For how great is his goodness and how great is his beauty! This is the substance, this the burden, of the songs wherewith they shall make a noise before the Lord. We are here taught, [1.] To admire and praise the amiableness of God's being: How great is his beauty! All the perfections of God's nature conspire to make him infinitely lovely in the eyes of all that know him. They are to him as the stones of a crown; but what is he to them? Our business in the temple is to behold the beauty of the Lord (Psa 27:4), and how great is that beauty! How far does it transcend all other beauties, particularly the beauty of his holiness. This may refer to the Messiah, to Zion's King that cometh. See that king in his beauty (Isa 33:17), who is fairer than the children of men, the fairest of ten thousand, and altogether lovely. Though, in the eye of the world, he had no form or comeliness, in the eye of faith how great is his beauty! [2.] To admire and give thanks for the gifts of God's favour and grace, his bounty as well as his beauty; for how great is his goodness! How rich in mercy is he! How deep, how full, are its springs! How various, how plenteous, how precious, are its streams! What a great deal of good does God do! How rich in mercy is he! Here is an instance of his goodness to his people: Corn shall make the young men cheerful and new wine the maids; that is, God will bless his people with an abundance of the fruits of the earth. Whereas they had been afflicted with scarcity to such a degree that the young men and the maidens were ready to swoon and faint away for hunger and thirst (Lam 2:12, Lam 2:21; Lam 4:7, Lam 4:8; Lam 5:10), now they shall have bread enough and to spare, not water only, but wine, new wine, which shall make the young people grow and be cheerful, and (which some have observed to be the effect of plenty and the cheapness of corn) the poor will be encouraged to marry, and re-people the land, when they shall have wherewithal to maintain their families. Note, What good gifts God bestows upon us we must serve him cheerfully with, and must race the streams up to the fountain, and, when we are refreshed with corn and wine, must say, How great is his goodness!

Keil-Delitzsch: Zec 9:13-15

This thought is supported in Zec 9:13. by a picture of the glory intended for Israel. Zec 9:13. "For I stretch Judah as my bow, fill it with Ephraim, and stir up thy sons, O Zion, against thy sons, O Javan, and make thee like the sword of a hero. Zec 9:14. And Jehovah will appear above them, and like the lightning will His arrow go forth; and the Lord Jehovah will blow the trumpets, and will pass along in storms of the south. Zec 9:15. Jehovah of hosts will shelter above them, and they will eat and tread down sling-stones, and will drink, make a noise, as if with wine, and become full, like the sacrificial bowls, like the corners of the altar." The double recompense which the Lord will make to His people, will consist in the fact that He not only liberates them out of captivity and bondage, and makes them into an independent nation, but that He helps them to victory over the power of the world, so that they will tread it down, i.e., completely subdue it. The first thought is not explained more fully, because it is contained implicite in the promise of return to a strong place; the "double"only is more distinctly defined, namely, the victory over Javan. The expression, "I stretch,"etc., implies that the Lord will subdue the enemies by Judah and Ephraim, and therefore Israel will carry on this conflict in the power of its God. The figurative description is a bold one. Judah is the extended bow; Ephraim the arrow which God shoots at the foe. קשׁת is indeed separated from יהוּדה by the accents; but the lxx, Targ., Vulg., and others, have taken it more correctly, as in apposition to יהוּדה ; because with the many meanings that דּרך possesses, the expression דּרך יהוּדה needs a more precise definition; whereas there is no difficulty in supplying in thought the noun qesheth , which has been mentioned only just before, to the verb מלּאתי (I fill). מלּאתי is to be understood as signifying the laying of the arrow upon the bow, and not to be explained from 2Ki 9:24, "to fill the hand with the bow."A bow is filled when it is supplied with the arrow for shooting. We must bear in mind that the matter is divided rhetorically between the parallel members; and the thought is this: Judah and Ephraim are bow and arrow in the hand of Jehovah. עוררתּי , I stir up, not I swing thy children as a lance (Hitzig and Koehler); for if עורר had this meaning, חנית could not be omitted. The sons of Zion are Judah and Ephraim, the undivided Israel, not the Zionites living as slaves in Javan (Hitzig). The sons of Javan are the Greeks, as the world-power, the Graeco-Macedonian monarchy (cf. Dan 8:21), against which the Lord will make His people into a hero's sword. This took place in weak beginnings, even in the wars between the Maccabees and the Seleucidae, to which, according to Jerome, the Jews understood our prophecy to refer; but it must not be restricted to this, as the further description in Zec 9:14, Zec 9:15 points to the complete subjugation of the imperial power.

Jehovah appears above them, i.e., coming from heaven as a defence, to fight for them (the sons of Zion), as a mighty man of war (Psa 24:8). His arrow goes out like the lightning ( כ the so-called כ veritatis ; for the fact described, compare Hab 3:11). Marching at the head of His people, He gives the signal of battle with a trumpet-blast, and attacks the enemy with terribly devastating violence. The description rests upon the poetical descriptions of the coming of the Lord to judgment, the colours of which are borrowed from the phenomena of a storm (cf. Psalm 18 and Hab 3:8.). Storms of the south are the most violent storms, as they come from the Arabian desert, which bounds Canaan on the south (Isa 21:1; cf. Hos 13:15). But Jehovah not only fights for His people; He is also a shield to them in battle, covering them against the weapons of the foe. This is affirmed in יגן עליהם in Zec 9:15. Hence they are able to destroy their enemies, and, like devouring lions, to eat their flesh and drink their blood. That this figure lies at the foundation of the horrible picture of ואכלוּ , is evident from Num 23:24, which was the passage that Zechariah had in his mind: "Behold a people like the lioness; it rises up, and like the lion does it lift itself up: it lies not down till it devour the prey, and drink the blood of the slain."Hence the object to אכלוּ is not the possessions of the heathen, but their flesh. כּבשׁוּ אבני קלע does not mean, they tread down (subdue) the enemy with sling-stones (lxx, Vulg., Grot.); for אבני ק cannot, when considered grammatically, be taken in an instrumental sense, and is rather an accus. obj. ; but they tread down sling-stones. The sling-stones might be used per synecdochen to signify darts, which the enemy hurls at them, and which they tread down as perfectly harmless (Kliefoth). But the comparison of the Israelites to the stones of a crown, in Zec 9:16, leads rather to the conclusion that the sling-stones are to be taken as a figure denoting the enemy, who are trampled under the feet like stones (Hitzig, Hengstenberg). Only we cannot speak of eating sling-stones, as Koehler would interpret the words, overlooking כּבשׁוּ , and appealing to the parallel member: they will drink, reel as if from wine, which shows, in his opinion, that it is the sling-stones that are to be eaten. But this shows, on the contrary, that just as there no mention is made of what is to be drunk, so here what is to be eaten is not stated. It is true that wine and sacrificial blood point to the blood of the enemy; but wine and blood are drinkable, whereas sling-stones are not edible. The description of the enemy as sling-stones is to be explained from the figure in 1Sa 25:29, to hurl away the soul of the enemy. They drunk (sc., the blood of the enemy) even to intoxication, making a noise, as if intoxicated with wine ( כּמו יין , an abbreviated comparison; cf. Ewald, §221, a , and 282, e ), and even to overflowing, so that they become full, like the sacrificial bowls in which the blood of the sacrificial animals was caught, and like the corners of the altar, which were sprinkled with the sacrificial blood. זויּת are corners, not the horns of the altar. The sacrificial blood was not sprinkled upon these; they were simply smeared with a little blood applied with the finger, in the case of the expiatory sacrifices. According to the law (Lev 1:5, Lev 1:11; Lev 3:2, etc.), the blood was to be swung against the altar. This was done, according to rabbinical tradition ( Mishn. Seb. 1Sa 25:4., and Rashi on Lev 1:5), in such a manner, that with two sprinklings all the four sides of the altar were wetted, - a result which could only be ensured by swinging the bowls filled with blood, so as to strike the corners of the altar.

Keil-Delitzsch: Zec 9:16-17

Through this victory over the world-power Israel will attain to glory. Zec 9:16. "And Jehovah their God will endow them with salvation in that day, like a flock His people; for stones of a crown are they, sparkling in His land. Zec 9:17. For how great is its goodness, and how great its beauty! Corn will make youths to sprout, and new wine maidens." הושׁיע does not mean to help or deliver here; for this would affirm much too little, after what has gone before. When Israel has trodden down its foes, it no longer needs deliverance. It denotes the granting of positive salvation, which the explanatory clause that follows also requires. The motive for this is indicated in the clause, "like a flock His people."Because Israel is His (Jehovah's) people, the Lord will tend it as a shepherd tends his flock. The blessings which Jehovah bestows upon His people are described by David in Psa 23:1-6. The Lord will do this also, because they (the Israelites) are crown-stones, namely as the chosen people, which Jehovah will make a praise and glory for all nations (Zep 3:19-20). To the predicate אבני נזר the subject המּה may easily be supplied from the context, as for example in מגּיד in Zec 9:12. To this subject מתנוססות וגו attaches itself. This verb is connected with nēs , a banner, in Psa 60:6, the only other passage in which it occurs; but here it is used in the sense of nâtsats , to glitter or sparkle. The meaning, to lift up, which is given by the lexicons, has no foundation, and is quite unsuitable here. For crown-stones do not lift themselves up, but sparkle; and the figure of precious stones, which sparkle upon the land, denotes the highest possible glory to which Israel can attain. The suffix attached to אדמתו refers to Jehovah , only we must not identify the land of Jehovah with Palestine. The application of this honourable epithet to Israel is justified in Zec 9:17, by an allusion to the excellence and beauty to which it will attain. The suffixes in טוּבו and יפיו cannot refer to Jehovah , as Ewald and Hengstenberg suppose, but refer to עמּו , the people of Jehovah. יפי is quite irreconcilable with an allusion to Jehovah, since this word only occurs in connection with men and the Messianic King (Psa 45:3; Isa 33:17); and even if it were used of Jehovah, it would still be unsuitable here. For though the vigorous prosperity of the nation is indeed a proof of the goodness of God, it is not a proof of the beauty of God. Mâh is an exclamation of Amazement: "how great!"(Ewald, §330, a ). טוּב , when affirmed of the nation, is not moral goodness, but a good appearance, and is synonymous with יפי , beauty, as in Hos 10:11. This prosperity proceeds from the blessings of grace, which the Lord causes to flow down to His people. Corn and new wine are mentioned as such blessings, for the purpose of individualizing, as indeed they frequently are (e.g., Deu 33:28; Psa 72:16), and are distributed rhetorically between the youths and the maidens.

Constable: Zec 9:1--14:21

V. Oracles about the Messiah and Israel's future chs. 9--14

This part of Zechariah contains two undated oracles that are almost entirely eschatological. They expand the eschatological vision in chapters 1-8 and modify its generally optimistic view with emphasis on Israel's purification. The prophet may have composed these chapters after the temple was completed. The phrase "on that day" occurs 18 times and points to the distant future, as is clear from their contexts. The centerpiece of this section is the messianic King who will appear and bring both judgment and blessing.

"Just as the eight night visions (chapters 1-6) and prophecies springing out of the question of the national fasts (chapters 7 and 8) all have their fulfillment in events leading up to and into the kingdom (without an exception), so chapters 9-14 likewise comprehend the same great Messianic future of Israel."¹⁷⁸

"One must admit that once he begins a careful study of chapters 9-14 he is immediately made aware of the change of mood, outlook, style, and composition of this part of the book compared to the first eight chapters. . . .

". . . the prophet in this section has entered another realm of thought and perspective, much as did Isaiah in the latter part (chaps. 40-66) of his work. . . . The perspective . . . is primarily eschatological, it lacks any indisputable connection to contemporary persons or events, and it is dominated by cryptic allusions to cosmic, redemptive, and messianic themes that have no accompanying interpretation, contrary to the case in Zech. 1-8. In short, the prophet has broken free of the mold in which he cast the material of the first part and has created a new form in which to express the grand and glorious ideas that permeate his thinking in the second part."¹⁷⁹

"The last six chapters are very different. Gone are the bold outlines, and instead there are enigmatic references to enemies of former days, grim battles, betrayal, bitter weeping, interspersed with assurances of peace, prosperity and ultimate victory. It is probably with these chapters in mind that Jerome wrote, . . . that most obscure book of the prophet Zechariah, and of the Twelve the longest . . .'. Obscure though it is in places, chapters 9-14 are the most quoted section of the prophets in the passion narratives of the Gospels and, next to Ezekiel, Zechariah has influenced the author of Revelation more than any other Old Testament writer."¹⁸⁰

"In the first [burden] (chaps. 9-11), the judgment through which Gentile world-power over Israel is finally destroyed, and Israel is endowed with strength to ovecome all their enemies, forms the fundamental thought and centre of gravity of the prophetic description. In the second [burden] (chaps. 12-14), the judgment through which Israel itself is sifted and purged in the final great conflict with the nations, and transformed into the holy nation of Jehovah, forms the leading topic."¹⁸¹

This section of the book is also chiastic (cf. chs. 1-6).

"A God comes to protect and bless (chs. 9-10)

B The people reject God's shepherd (11:1-14)

C The worthless shepherd hurts the flock (11:15-17)

C' The nations come to destroy Jerusalem (12:1-9)

B' The people repent and turn to God (12:10-13:6)

A' God comes to protect and bless (13:7-14:21)"¹⁸²

Constable: Zec 9:1--11:17

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

In this first oracle there is much change. Judgment is coming on Israel's enemies (9:1-7), but Israel will enjoy deliverance (9:8). In the midst of much blessing (9:9-10:12), Israel will experience sorrow (ch. 11). The messianic King will come, but He will be rejected.

Constable: Zec 9:11-17

The deliverance and blessing of Zion's people 9:11-17

Before Messiah can reign in peace, He must destroy all enemies and deliver and restore His people (cf. Ps. 110).

9:11 As for the Israelites (Zion), the Lord promised to set free those of them whom their enemies would hold prisoner. He pictured this as taking them out of a dry cistern where they were captives, like Joseph and Jeremiah (Gen. 37:24; Jer. 38:6-9).

"God's people had been in the pit' of Babylonian exile, but they would find themselves in a worse predicament in the end of the age. From that pit God would again retrieve them according to His faithfulness to His covenant promises."²⁰⁵

Blood sacrifices ratified the Abrahamic Covenant (Gen. 15:9-11) and reaffirmed the Mosaic Covenant (Exod. 24:3-8; 29:38-46; cf. Mark 14:24).

9:12 The Lord called these former Israelite prisoners of the nations who were now free to return to their Stronghold, namely, Himself (cf. Ps. 18:2; 31:3; 71:3; 91:2; 144:2; Jer. 16:19; Nah. 1:7). He Himself promised to restore to them double of what He had allowed their enemy to take from them (cf. Job; 42:10). A double restoration of joy pictures a complete restoration (by metonymy; cf. Job 42:12-13; Isa. 40:2; 51:19; 61:7).

9:13-14 Yahweh, as the divine Warrior, would use Israel as a weapon to subdue the Gentiles. Judah would be His bow, and Ephraim would be His arrow. He was in complete command of Israel's affairs. He would come against the nations like an army called to advance with a trumpet and like a strong southern storm (cf. Exod. 24:9-10, 15, 18). This verse saw initial, partial fulfillment when the Jews overthrew the Greeks during the Maccabean revolts in the second century B.C. But final, complete fulfillment awaits Messiah's second coming.²⁰⁶

9:15-16 The Lord would defend Israel and would cause His people to be victorious over their enemies. The death of these enemies would be a sacrifice to Him. However, the Israelites would experience deliverance and victory, like a flock of sheep protected by their Shepherd. They would be precious and beautiful in the Lord's land, as jewels in a crown as they circled Jerusalem's hills. They would trample on the sling stones (v. 15) used in warfare and would become precious stones in the King's crown (v. 16).

9:17 The Israelites would be very attractive then. They would all enjoy plenty of the best food and drink; they would prosper having an abundance of all that human beings need.

Guzik: Zec 9:1-17

Zechariah 9 - A Humble King Conquers

A. The burden against Hadrach.

1. (1-4) Judgment against the cities of Lebanon.

The burden of the word of the LORD against the land of Hadrach, and Damascus its resting place (for the eyes of men and all the tribes of Israel are on the LORD); also against Hamath, which borders on it, and against Tyre and Sidon, though they are very wise. For Tyre built herself a tower, heaped up silver like the dust, and gold like the mire of the streets. Behold, the LORD will cast her out; He will destroy her power in the sea, and she will be devoured by fire.

a. The burden of the word of the LORD: The two oracles that make up the remainder of Zechariah (chapters 9 through 14) are undated, but many scholars believe they came from Zechariah's old age. Most see this burden . . . against the land of Hadrach as fulfilled by the armies of Alexander the Great when he conquered this region. The cities mentioned in Zechariah 9:1-7 trace Alexander's march through the Promised Land in 332-331 B.C.

i. The eyes of men . . . are on the Lord in the sense that they are on God's instrument of judgment, Alexander

b. Against Tyre and Sidon: These were the two major cities north of Israel, in the land of Lebanon. Tyre was an important commercial city that was thought of as impossible to conquer. The Assyrians laid siege against Tyre for five years, but never conquered the city. Nebuchadnezzar tried for 13 years to conquer Tyre, but Alexander did it in seven months.

i. Alexander the Great conquered Tyre by laying siege for seven months, then using the rubble from the old city to make a causeway out to the island city. It was a spectacular achievement of both military and engineering strategy.

2. (5-8) Judgment against the cities of the Philistines.

Ashkelon shall see it and fear; Gaza also shall be very sorrowful; and Ekron, for He dried up her expectation. The king shall perish from Gaza, and Ashkelon shall not be inhabited. "A mixed race shall settle in Ashdod, and I will cut off the pride of the Philistines. I will take away the blood from his mouth, and the abominations from between his teeth. But he who remains, even he shall be for our God, and shall be like a leader in Judah, and Ekron like a Jebusite. I will camp around My house because of the army, because of him who passes by and him who returns. No more shall an oppressor pass through them, for now I have seen with My eyes."

a. Ashkelon shall see it and fear; Gaza also shall be very sorrowful: The Philistine cities of Ashkelon, Gaza, Ekron, and Ashdod are south of Tyre and Sidon, and were also conquered by Alexander the Great in 332-331 B.C.

i. This passage "accurately foretells the conquest of the eastern Mediterranean coastlands by Greek armies under the command of Alexander the Great." (Boice)

b. He who remains . . . and Ekron like a Jebusite: The Jebusites inhabited Jerusalem when David conquered the city (Joshua 15:8, 2 Samuel 5:6-9, 2 Samuel 24:16-18). David did not wipe out the Jebusites, but merely incorporated them into Israel. The same would happen to the people of Ekron.

c. I will camp around My house because of the army, because of him who passes by: When Alexander the Great marched through Lebanon and the Promised Land towards Egypt he did not conquer or attack Jerusalem. God promised to protect and spare His house during this time, and He did through a remarkable chain of events connected to Alexander the Great and the High Priest.

i. Josephus' account of Alexander's meeting with the High Priest is fascinating (Antiquities 11.8.4-5):

Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; and Jaddua the high-priest, when he heard that, was in agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifices to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, adorn the city, and open the gates; that the rest appear in white garments, but that he and the priests should meet the king in habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from his sleep, he greatly rejoiced; and declared to all the warning he had received from God. According to the dream he acted entirely, and so waited for the coming of the king.

And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha; which name, translated in Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple; and when the Phoenicians and the Chaldeans that followed him, thought they should have liberty to plunder the city, and torment the high-priest to death, which the king's displeasure fairly promised them, the very reverse of it happened; for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high-priest in purple and scarlet clothing, with his mitre on his head having the golden plate on which the name of God was engraved, he approached by himself, and adored that name, and first saluted the high-priest. The Jews also did all together, with one voice, salute Alexander, and encompass him about: whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him to be disordered in his mind. However, Parmenio [Alexander's second-in-command] alone went up to him, and asked him how it came to pass, that when all others adored him, he should adore the high-priest of the Jews? To whom he replied, "I did not adore him, but that God who has honored him with that high-priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios, in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me dominion over the Persians; whence it is, that having seen no other in that habit, and now seeing this person in it, and remembering my vision and the exhortation which I had in my dream, I believe that I bring this army under divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind." And when he had said this to Parmenio, and had given the high-priest his right hand, the priests ran along by him, and he came into the city; and when he went up into the temple, he offered sacrifice to God, according to the high-priest's direction, and magnificently treated both the high-priest and the priests. And when the book of Daniel was showed him, wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended; and as he was then glad, he dismissed the multitude for the present, but the next day he called them to him, and bade them ask what favors they pleased of him: whereupon the high-priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired: and when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired: and when he said to the multitude, that if any of them would enlist themselves in his army on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.

B. The coming King and His deliverance.

1. (9) A lowly king comes into Jerusalem.

"Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.

a. Behold your King is coming to you . . . lowly and riding on a donkey: This Messiah-King is lowly, but this isn't indicated by the animal he rides. He doesn't ride the triumphant stallion of a conquering general, but the customary mount for royalty, coming in peace. This was quite a contrast to the conqueror Alexander the Great.

i. "Brethren, let us be lowly. Did I hear one say, 'Well, I will try to be lowly'? You cannot do it in that way. We must not try to act the lowly part; we must be lowly, and then we shall naturally act in a humble manner. It is astonishing how much of pride there is in the most modest." (Spurgeon)

ii. "How we condemn pride! We feel that it would be well if all were as humble as we are. We boast that we detest boasting. We flatter ourselves that we hate flattery. When we are told that we are singularly free from pride, we feel as proud as Lucifer himself at the consciousness that the compliment is right well deserved. We are so experienced, so solid, so discerning, so free from self-confidence, that we are the first to be caught in the net of self-satisfaction. Brethren, we must pray God to make us humble." (Spurgeon)

b. A donkey, a colt, the foal of a donkey: This seems to be a Hebrew expression of speech emphasizing that the animal is purebred - a truly magnificent, royal mount.

ii. "God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfill the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore he rode upon an ass." (Clarke)

b. Rejoice greatly . . . Shout . . . Behold, your King is coming: This clearly prophesies what is known as the triumphal entry of Jesus (Matthew 21:5), when He presented Himself as the Messiah to Jerusalem and the people of Israel.

i. Though the triumphal entry was a joyful celebration, a Roman spectator would wonder what was so "triumphal" about this entry. It didn't compare at all to the kind of parade Julius Caesar had when he came back to Rome from Gaul. Then there was a parade that lasted three days as he displayed all the captives and booty he brought back. In contrast to this, the procession of Jesus must have seemed pretty humble, and this showed that Jesus was a different kind of King.

2. (10) The strength and the authority of the Messiah's reign.

I will cut off the chariot from Ephraim and the horse from Jerusalem; the battle bow shall be cut off. He shall speak peace to the nations; His dominion shall be 'from sea to sea, and from the River to the ends of the earth.' "

a. The battle bow shall be cut off: Zechariah 9:9 belongs to the first coming of Jesus, but Zechariah 9:10 belongs to the Second Coming of Jesus, when He comes in power and glory to reign over this earth for 1,000 years. In that day there will be an enforced righteousness, and He will no longer allow war (Isaiah 2:4).

i. "Even though the Evangelists saw fulfillment of verse 9, they did not go on to quote verse 10, which may indicated that they were conscious of having only a partial fulfillment." (Baldwin)

b. His dominion shall be "from sea to sea, and from the River to the ends of the earth": When Jesus rules over this earth, His reign will be universal. The entire earth will be under His authority.

i. This speaks of the time many refer to as the millennium, the thousand-year reign of Jesus on this earth (Psalm 72, Isaiah 2:2-4, Isaiah 11:4-9, Jeremiah 23:5-6, Luke 1:32-33 and 19:12-27, Matthew 5:18).

3. (11-17) Judah's liberation and blessing.

"As for you also, because of the blood of your covenant, I will set your prisoners free from the waterless pit. Return to the stronghold, you prisoners of hope. Even today I declare that I will restore double to you. For I have bent Judah, My bow, fitted the bow with Ephraim, and raised up your sons, O Zion, against your sons, O Greece, and made you like the sword of a mighty man." Then the LORD will be seen over them, and His arrow will go forth like lightning. The Lord GOD will blow the trumpet, and go with whirlwinds from the south. The LORD of hosts will defend them; they shall devour and subdue with slingstones. They shall drink and roar as if with wine; they shall be filled with blood like basins, like the corners of the altar. The LORD their God will save them in that day, as the flock of His people. For they shall be like the jewels of a crown, lifted like a banner over His land; for how great is its goodness and how great its beauty! Grain shall make the young men thrive, and new wine the young women.

a. Because of the blood of your covenant: This is probably God acting towards Israel in light of the blood of the Covenant of Moses (Exodus 24:1-8). As Israel turns to God, He will turn to them and rescue them as if they were trapped in a dry cistern (I will set your prisoners free from the waterless pit).

b. Return to the stronghold, you prisoners of hope: Because of His faithful promise, even the prisoners are prisoners of hope. They should receive encouragement from His promise and return to the stronghold - both in the sense of a military fortress and a spiritual fortress in the LORD Himself.

c. For I have bent Judah, My bow, fitted the bow with Ephraim, and raised up your sons, O Zion, against your sons, O Greece: This was partially fulfilled in the days of the Maccabees, when God raised up Jews to fight against the successors of Alexander's Empire. Nevertheless, it seems that the ultimate fulfillment of this promise is yet to come.

d. The Lord GOD will blow the trumpet: The idea is that the LORD Himself leads the battle. Both the Bible and the Koran have the idea of the holy war - which Islam calls Jihad - but there is a huge difference between the idea of the holy war in the Bible and in Islam. Jesus alone carries out the Biblical holy war - never His people. In Islam, the Jihad is the responsibility of every good Muslim.

i. Here, God makes it clear who does the fighting: The LORD their God will save them in that day. This is God's battle, not the battle of men.

e. Grain shall make the young men thrive, and new wine the young women: As in other passages that speak of the millennium (Hosea 2:21-22, Joel 2:19) here grain and new wine are pictures of prosperity and blessing.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 9 (Chapter Introduction)

Overview

Zec 9:1, God defends his church; Zec 9:9, Zion is exhorted to rejoice for the coming of Christ, and his peaceable kingdom; Zec 9:12, God’s promises of victory and defence.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 9 (Chapter Introduction)

CHAPTER 9

Amidst the judgments of the neighbouring nations God will defend his church, Zec 9:1-8 . Zion is exhorted to rejoice for the coming of Christ, and his peaceable kingdom, Zec 9:9-11 . God’ s promises of victory and defence, Zec 9:12-17 .

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 9 (Chapter Introduction)

(Zec 9:1-8) God's defence of his church.

(Zec 9:9-11) Christ's coming and his kingdom.

(Zec 9:12-17) Promises to the church.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 9 (Chapter Introduction)

At this chapter begins another sermon, which is continued to the end of ch. 11. It is called, " The burden of the word of the Lord," for every word of God has weight in it to those who regard it, and will be a heavy weight upon those who do not, a dead weight. Here is, I. A prophecy against the Jews' unrighteous neighbours - the Syrians, Tyrians, Philistines, and others (Zec 9:1-6), with an intimation of mercy to some of them, in their conversion (Zec 9:7), and a promise of mercy to God's people, in their protection (Zec 9:8). II. A prophecy of their righteous King, the Messiah, and his coming, with a description of him (Zec 9:9) and of his kingdom, the nature and extent of it (Zec 9:10). III. An account of the obligation the Jews lay under to Christ for their deliverance out of their captivity in Babylon (Zec 9:11, Zec 9:12). IV. A prophecy of the victories and successes God would grant to the Jews over their enemies, as typical of our great deliverance by Christ (Zec 9:13-15). V. A promise of great plenty, and joy, and honour, which God had in reserve for his people (Zec 9:16, Zec 9:17), which was written for their encouragement.

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 9 (Chapter Introduction)

INTRODUCTION TO ZECHARIAH 9

This chapter treats of the conversion of the Gentiles, before spoken of in general, now particularly named; of the coming of Christ into the world, and the advantages of it to his church; of the preaching of the Gospel by the apostles, and of their protection, encouragement, and success. The Gentiles converted are first the Syrians that dwelt in Hadrach, Damascus, and Hamath, the Lord's eye being upon them, Zec 9:1 next the Phoenicians, the inhabitants of Tyre and Zidon, who had a vain opinion of their wisdom, and trusted in their riches, Zec 9:2 and then the Philistines, the inhabitants of Ashkelon, Gaza, Ekron, and Ashdod, guilty of pride, murder, idolatry, and other abominations, Zec 9:5 when the church and people of God should be safely protected, Zec 9:8 to whom, for their joy and comfort, is given forth a prophecy concerning the coming of the Messiah; who is described by his character as a King, just, having salvation, lowly, and riding on an ass; by the peaceableness of his kingdom; by the various offices he executes; the prophetic office, speaking peace to the Heathen; the kingly office, his dominion being very large; and his priestly office, in the effusion of his blood, by which the covenant is confirmed, his people delivered out of distress, and encouraged to flee to him as their stronghold, where they find plenty and protection, Zec 9:9 next the apostles are represented as military men, accoutered with the bow and the sword of the mighty, Zec 9:13 whose success is owing to the Lord's appearance over them, and the efficacy of his grace and Spirit attending the word, Zec 9:14 who are protected and encouraged in it by the Lord, and honoured on account of it, Zec 9:15 and the chapter is concluded with an exclamation, wondering at the grace and glory of Christ, and expressing the satisfying provisions of his house, Zec 9:17.