CRITICAL NOTES.]
Zechariah 9:5.] Principal cities of the Philistines given. Gath only left out, probably owing to its situation inland, lying out of the route of the army. The fall of Tyre terrified these capitals of different districts. If Tyre could not stand how could they? Expect.] Ekron, furthest north, expected Alexander would be checked at Tyre. Gaza] captured after a siege of two months. Betis, its governor, was bound to a chariot, and dragged round the city.
Zechariah 9:6. Ashdod] A bastard (foreigner or stranger) of the conqueror’s nominated ruler.
Zechariah 9:7. Blood] of sacrifices, which heathens often drank. Abominations] Idolatrous offerings. “A prediction of future conversion of the Philistines to the knowledge and service of the true God. Their abandonment of idolatry, and their embracing the true religion, is represented by no longer drinking blood, and eating things sacrificed to idols, both of which were common among pagans, but prohibited by the Mosaic law, and by the apostles” (Numbers 25:2; Leviticus 7:6; Acts 15:29) [Henderson]. He] The Philistines regarded as one. Left] Many Philistines became proselytes to Judaism, says Josephus. Governor] Philistine princes shall be like tribe-princes (chiliarchs) in Judah. There will be no distinction between proselytes and native Jews—all will enjoy equal honours and privileges. Jebusites] Original inhabitants of Jerusalem, subjugated by David, incorporated among Jews, and enjoyed their privileges (2 Samuel 24:16).
Zechariah 9:8. House] Jews, not to be injured by the army of Alexander on its march to or from Egypt. Fulfilled to the letter. Samaritans punished, but Jews escaped [cf. Henderson]. Seen] Lit. Now do I look with mine eyes. They were indebted to God’s providence only.
Zechariah 9:9.] A royal personage to appear without armies, and to reign without destructive judgments. Daughter] Theocratic nation to rejoice at the appearance of her king (Psalms 2:11). Thine] i.e. the one promised and long expected. Just] in his official and personal character. An attribute of the Messiah in connection with salvation (Isaiah 45:21; Isaiah 53:11; Jeremiah 23:5-6). Lowly] Expressing his general character, not merely his humiliation in first advent. Colt] A rough unbroken colt. An ass was not a mean and despised animal, but in triumphant processions horses were chosen, and arrayed in costly caparisons.
HOMILETICS
JUDGMENTS UPON PHILISTIA.—Zechariah 9:5-7
The prophet now turns to the inveterate enemies of Israel, and mentions four capitals of the Philistines. Their country lay between Tyre (or Phœnicia) and Egypt, the south-east of the Mediterranean Sea. What is said of one may be said of all, and the fate of the different cities corresponds with the prediction.
I. The cities lost their rulers. “The king shall perish from Gaza.” The Persians set up petty kings as vassals to their superior control. Notwithstanding two months’ siege, Gaza was taken, its inhabitants sold, and put to death. Betis, its brave king, was most cruelly fastened to the chariot of the conqueror, and dragged through the streets.
II. The cities were depopulated. “A foreigner shall sit as ruler in Ashdod.” They lost their native people, and were filled with a mongrel breed. At first a stranger was nominated to govern in Ashdod; but eventually “the inhabitant shall be cut off from Ashdod.” Ashkelon, once noted for its figs and fertility, though dismantled and re-fortified several times, is now surrounded with desolate ruins of former grandeur.
III. The cities were bereft of their religion. They shall no longer glut themselves with bloodsheddings. The prey of their gods was taken from their mouths. “I will take away his blood out of his mouth, and his abominations from between his teeth.” There was not mere suspension but total abolition of their idolatry. They lost their religion and their nationality, and were incorporated with the Jews.
IV. The cities were desolated. “I will cut off the pride of the Philistines.” Their hopes were “cut off;” for Tyre did not check Alexander’s triumphant march. Their fortifications were “cut off,” and levelled to the ground. Everything in which they prided themselves, strength, situation, wealth, and nationality, were “cut off.” The day of wrath came, and all was swept like chaff before the whirlwind. The desolate ruins now declare that God is a consuming fire. “For Gaza shall be forsaken, and Ashkelon a desolation; they shall drive out Ashdod at the noon-day, and Ekron shall be rooted up” (Zephaniah 2:4).
A CONVERTED REMNANT OF PHILISTIA.—Zechariah 9:7
Just as God left a remnant for himself in Israel when judgment fell upon them, so a remnant shall be left for God in Philistia. “But he that remaineth, even he, shall be for our God.”
I. The remnant was preserved from destruction. Some remained after judgments had swept the land, and were converted to God. Monuments of grace and mercy set apart for him. From all nations God will gather his people. Nothing shall be a barrier to acceptance with him. “The son of the stranger that hath joined himself to the Lord” (Isaiah 56:3).
II. The remnant was incorporated with Israel. There would be no distinction between the Israelite and the Philistine.
1. Dignity would be conferred upon them. Their honour and elevation before God and the people “shall be as a governor in Judah.”
2. Equal privileges would be conferred upon them. “And Ekron as a Jebusite.” Jebusites were incorporated with Jews, and enjoyed equal honours and rights (2 Samuel 24:16). In Christ Jesus there is no distinction of race nor sect. All are one in him, and alike welcome to him. The proselytes under the Maccabean dynasty, were only a partial fulfilment of the text. Heathens shall yet be converted, and be joined to God’s people. “The strangers shall be joined with them, and they shall cleave to the house of Jacob” (cf. Isaiah 14:1; Isaiah 56:8).
THE DIVINE ENCAMPMENT.—Zechariah 9:8-9
While neighbouring nations are destroyed, a promise of Divine protection is made to the Jews. Their nationality would be preserved, and all their sufferings would turn out for good. For this they were indebted to God, who encamped about them, and watched over them.
I. The Christian Church is surrounded by enemies. She is in the battle-field, and at war with all ungodliness. Enemies seek to oppress and subdue her—pass by and return. There is marching and counter-marching, with a design to attack. Powers of darkness invade our spheres of action, and encamp within us. In this moral campaign the fight is indispensable, holy, and severe. “The good fight of faith.”
II. The Christian Church is defended by God. “I will encamp about mine house.” It is not a mere visit, but an encampment, a dwelling or settlement.
1. God watches over her. “Now have I seen with mine eyes.” Some think that he does not see at all, or only looks when he interferes. But he ever beholds the insolence of the enemy, and the sufferings of his people—will judge the one and avenge the other. “Awake to help me, and behold.”
2. God delivers her. “No oppressor shall pass through them any more.” Alexander punished the Samaritans, but favoured the Jews. No foreigners invaded the land before the advent of Messiah, as Assyrians and Chaldeans had done of old. God guarded them, like “the chariots of fire and horses of fire round about Elisha.” The power and goodness of God are pledged for the triumph and salvation of his Church. On every side the watch is kept with sleepless eyes. None can resist the Captain of the Lord of Hosts. “The Angel of the Lord encampeth round about them that fear him, and delivereth them.”
III. The Christian Church should rejoice in this defence. To show the magnitude and the consequences of this salvation, Zion is called upon to “rejoice” and “shout” for joy in the prospect before her (Zechariah 9:9). If the presence of Alexander, Cæsar, or Wellington, created joy in the camp; what confidence should the presence of God inspire! Napoleon’s oversight was remarkable, Cromwell’s interest in his men was great; but God says, “Rejoice greatly.” Cowardice in God’s presence is doubly criminal. “Cowards falter,” said Queen Elizabeth, “but danger is often overcome by those who nobly dare.” “Fear not, daughter of Sion” (John 12:15).
HOMILETIC HINTS AND OUTLINES
Zechariah 9:7. He that remaineth. The elect remnant.
1. From whom chosen.
2. To what promoted. Ekron as a Jebusite, as a denizen of Jerusalem; no longer an enemy, or a stranger and foreigner, but a fellow-citizen with the saints, and of the household of God. Two things in this promise.
1. It is a great thing to be a Jebusite. One of the highest of all privileges to “come to Mount Zion, the city of the living God.” What a governor have these citizens! What a charter have they! What can equal their safety, liberty, and defence?—their commerce, wealth, happiness, and peace? Their joy is unspeakable, and full of glory.
2. Jebusites may be derived from Ekronites. The thing has been done; and most unlikely characters have furnished pious converts—Manasseh, the dying thief, and the murderers of Jesus, prove this. What surpassed the guilt and depravity of the Corinthians? What says Paul of his own conversion? What triumphs of the riches, freeness, and power of Divine grace! Let none despair, however desperate his own case—nor despond with regard to any of our fellow-creatures. God is able of these stones to raise up children unto Abraham [Jay].
Zechariah 9:8. The house of Jehovah. The workmanship, the residence, and the property of God. The camp of God, the deliverance of the good. “Seen with mine eyes.” With God, compassion is so intrinsic an attribute, that he is pictured as looking away when he does not put it forth. With God, to behold is to help [Pusey]. Hence God sees with approval and tender consideration—with a design to help his people, and punish their foes. He is an observant God—eyes and ears are set upon men—“in every place beholding the evil and the good.”
ILLUSTRATIONS TO CHAPTER 9
Zechariah 9:7. The happy effect of this humiliation of the great worldly powers of Persia, Syria, and Philistia, was this—that they lost their confidence in their own false deities, and were prepared to receive a purer faith. The prophet foretells this, and predicts also, that there will be a faithful remnant among those nations, which will turn to the true God; and many among the heathens will become governors in Judah; many who were once Gentiles will become preachers and missionaries in Christ’s Church. Even Ekron itself will become a Jebusite, a dweller in Jerusalem, the Church of God [Wordsworth].
Zechariah 9:8. Encamp. On every side the watch is kept by warriors of sleep less eyes, and the Captain of the Host is one whose prowess none can resist. We little know how many providential deliverances we owe to those unseen hands which are charged to bear us up, lest we dash our foot against a stone [Spurgeon].
Zechariah 9:9-10. Thy king. Christ as a mere man was great—great in intellect, heart, purpose, action; as a Mediator, supremely great. But how does this great Being, Prince of the powers of the earth, enter Jerusalem? In a triumphal chariot?—on a stately, prancing steed, accompanied by a magnificent cavalcade? No! On an ass. The more truly kingly a man is, the less he cares for conventional pageantry. Your great men have never cared for jewellery. The more ornaments are coveted, and dress is studied, the more mean and impoverished the soul. Heart of oak requires neither veneer nor varnish. A great age has never been an age of millinery and gold rings. The kingly soul does not care for the rose or the crown [Dr. Thomas].