9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.
daughter of Zion--The theocratic people is called to "rejoice" at the coming of her King ([Psa 2:11]).
unto thee--He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming ([Ro 11:26]).
he is just--righteous: an attribute constantly given to Messiah ([Is 45:21]; ; [Jr 23:5], ) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it ([Is 42:1], ). His future reign "in righteousness," also, is especially referred to ([Is 32:1]).
having salvation--not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; ... having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare [Mt 1:21], in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [Pearson On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous ([1Co 1:30]; [2Co 5:21]; [1Jo 2:1]). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mal 4:1, 2).
lowly--mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, [Jud 5:10]), that is, coming as "Prince of peace" ([Zec 9:10]; [Is 9:6]); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as [Mt 21:5] quotes it (compare [Mt 11:29]), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation ([Joh 5:27]; [Php 2:7-9]).
colt--untamed, "whereon yet never man sat" ([Lu 19:30]). The symbol of a triumphant conqueror and judge ([Jud 5:10]; ; ).
foal of an ass--literally, "asses": in Hebrew idiom, the indefinite plural for singular (so [Ge 8:4], "mountains of Ararat," for one of the mountains). The dam accompanied the colt ([Mt 21:2]). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" ([Psa 118:24]), as that first Palm Sunday was. The Jews shall then universally ([Psa 118:26]) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare [Mt 21:9], with [Mt 23:39]); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare [Joh 12:13], with [Re 7:9], ). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting [Is 12:3]). Compare [Psa 118:15], with [Zec 14:16].
10. ([Is 2:4]; [Ho 2:18]; [Mi 5:10]).
Ephraim ... Jerusalem--the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.
speak peace--command it authoritatively.
dominion ... from sea ... river ... ends of ... earth--fulfilling [Ge 15:18]; [Ex 23:31]; and [Psa 72:8]. "Sea ... sea," are the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem and the Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth.
11. As for thee also--that is, the daughter of Zion," or "Jerusalem" ([Zec 9:9]): the theocracy. The "thee also," in contradistinction to Messiah spoken of in [Zec 9:10], implies that besides cutting off the battle-bow and extending Messiah's "dominion to the ends of the earth," God would also deliver for her her exiled people from their foreign captivity.
by the blood of thy covenant--that is, according to the covenant vouchsafed to thee on Sinai, and ratified by the blood of sacrifices ([Ex 24:8]; [He 9:18-20]).
pit wherein ... no water--Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined ([Ge 37:24]; [Jr 38:6]). An image of the misery of the Jewish exiles in Egypt, Greece, &c., under the successors of Alexander, especially under Antiochus Epiphanes, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter ([Is 51:14]; ).
12. stronghold--in contrast to the "pit" ([Zec 9:11]); literally, "a place cut off from access." Maurer thinks, "a height" ([Psa 18:33]). An image for the security which the returning Jews shall have in Messiah ([Zec 9:8]) encamped about His people ([Psa 46:1], ; compare [Is 49:9]; [Pr 18:10]).
prisoners of hope--that is, who in spite of afflictions ([Job 13:15]; [Psa 42:5], ) maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, "There is no hope" ([Jr 2:25]; 18:12). Especially those Jews who believe God's word to Israel ([Jr 31:17]), "there is hope in the end, that thy children shall come again to their own border," and do not say, as in [Eze 37:11], "Our hope is lost." Primarily, the Jews of Zechariah's time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors.
even to-day--when your circumstances seem so unpromising; in contrast with the "day of the Lord," when Zion's King shall come to her deliverance ([Zec 9:9]).
I will render double--Great as has been thy adversity, thy prosperity shall be doubly greater ([Is 61:7]).
13. bent Judah--made Judah as it were My bow, and "filled" it "with Ephraim," as My arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (compare Notes, see on [Da 8:9]; [Da 11:32]; Maccabees 1:62; 2:41-43), the oppressor of Judah. Having spoken ([Zec 9:1-8]) of Alexander's victories, after the parenthesis ([Zec 9:9], ) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judah to gain over Alexander's successor, after his temporary oppression of them.
O Zion ... O Greece--God on one hand addresses Zion, on the other Greece, showing that He rules all people.
14. Another image: "Jehovah shall be seen (conspicuously manifesting His power) over them" (that is, in behalf of the Jews and against their foes), as formerly He appeared in a cloud over the Israelites against the Egyptians ([Ex 14:19], ).
his arrow ... as ... lightning--flashing forth instantaneous destruction to the foe ([Psa 18:14]).
blow ... trumpet--to summon and incite His people to battle for the destruction of their foe.
go with whirlwinds of the south--that is, go forth in the most furious storm, such as is one from the south ([Is 21:1]). Alluding, perhaps, to Jehovah's ancient miracles at Sinai coming "from Teman" ("the south," in the Margin).
15. devour--the flesh of their foes.
drink--the blood of their foes; that is, utterly destroy them. Image (as [Jr 46:10]) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare [Is 63:1], &c.).
subdue with sling-stones--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 ([Jud 20:16]; [1Ch 12:2]) [Grotius].
noise--the battle shout.
through wine--([Zec 10:7]). The Spirit of God fills them with triumph ([Ep 5:18]).
filled--with blood.
like bowls--the bowls used to receive the blood of the sacrifices.
as ... corners--or "horns" of the altar, which used to be sprinkled with blood from the bowls ([Ex 29:12]; [Le 4:18]).
16. save them ... as the flock of his people--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 ([Is 62:3]; Mal 3:17), lifted up as an ensign," that all may flock to the Jewish Church ([Is 11:10], ; ).
17. his goodness ... his beauty--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]; [Jr 31:12]).
make ... cheerful--literally, "make it grow."
new wine the maids--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].
Chapter 10
Zec 10:1-12. Prayer and Promise
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.
1. Ask ... rain--on which the abundance of "corn" promised by the Lord ([Zec 9:17]) depends. Jehovah alone can give it, and will give it on being asked ([Jr 10:13]; ).
rain in ... time of ... latter rain--that is, the latter rain in its due time, namely, in spring, about February or March ([Job 29:23]; [Joe 2:23]). The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing.
bright clouds--rather, "lightnings," the precursors of rain [Maurer].
showers of rain--literally, "rain of heavy rain." In [Job 37:6] the same words occur in inverted order [Henderson].
grass--a general term, including both corn for men and grass for cattle.