Zechariah goes on with the same subject: for he says now, that destruction was nigh all the nations who, being neighbors, harassed the people of God. Yesterday I briefly referred to what he had in view, which was to show, that God would so defend his Church as to execute vengeance on all the ungodly who had unjustly persecuted it; and he spoke of the kingdom of Syria, which was contiguous to Judea. But he now goes farther, — that the wrath of God would extend to the remoter parts of Syria: for Hamath is Antioch the great, and it gave a name to a part of Syria. Damascus was the metropolis of the Syrian empire. But as we have said elsewhere, this word is variously taken in Scripture, but generally for the whole country extending from Judea to the Euphrates and even beyond it. We now then see why Zechariah adds Antioch to Syria, as though he had said, that God would now be the avenger of his people, not only by rewarding bordering cities, but also those afar off. He then passes on to Tyrus and Simon, which were, as it is well known, cities on the sea-side, and were also nigh to the Jews; for there was no great distance between Galilee and Phoenicia. But as we said yesterday, destruction is denounced on all the nations who had been inimical to the chosen people.
He says that Hamath, or Antioch, would be in its border. All nearly with one consent apply this to Judea or to Jerusalem, but they are mistaken; and this whole chapter is misunderstood by all expositors, Jews and others. I indeed feel ashamed when I see how widely they have departed from the meaning of the Prophet, and it will be almost a trial to me wholly to reject their mistakes. But it will become plainly evident that none of them have understood what the Prophet means.
They thus explain the passage, that Antioch would be within the borders of Judea, as God would consecrate to himself the lands which were before heathen. But the Prophet no doubt says, as I have already stated, that Antioch would be within the borders of Syria whenever God should visit them all for their wickedness, as though he had said, “God will involve in the same punishment that part of Syria which derives its name from Antioch, because with united forces had all the Syrians assailed his chosen people; though then they are far distant from Judea, they shall yet partake of the same punishment, because they took up arms against his Church.” Hamath then, or Antioch, shall be in the borders of Damascus; that is, it shall not be exempt from the punishment which God will inflict on the bordering kingdom of and. And as we advance this view will become more clear. (96)
He adds, Tyrus and Sidon, though it be very wise. The particle כי, ki, is used, which is properly causal; but we may gather from many parts of Scripture that it is taken as an adversative. Either meaning would not, however, be unsuitable, that God would take vengeance on the Sidonians and Syrians, because they were very crafty, or though they were cautious, and seemed skillful and cunning in managing their affairs: they were not however to escape God’s judgment. If the former meaning be approved, it was the Prophet’s object to show, that when men are extremely provident and labor to fortify themselves by crafty means, God is opposed to them; for it is his peculiar office to take the crafty by their own craftiness. As then too much cunning and craftiness displease God, it may suitably be said, that the Syrians and Sidonians were now summoned before God’s tribunal, because they were extremely crafty, as is commonly the case with merchants in wealthy and maritime cities; for they learn much cunning by the many frauds which they are almost compelled to use. Since then the Sidonians and Syrians were such, it was right to denounce vengeance on them. But the other view is equally suitable, that all the craft of Tyrus and Simon would not prevent God from executing his judgment. As to myself, I think that a reason is here given why God threatens ruin to the Syrians and Sidonians, even because they were given to crafty artifices, and thus circumvented all their neighbors.
But he uses a good word by way of concession; for all who intend to deceive cover their craft with the name of wisdom or prudence. “They wish to be cautious,” when yet they wickedly deceive others by their intrigues and frauds. A concession then is made as to the word wise: but the Prophet at the same time teaches us, that this kind of wisdom is hateful to God, when by the loss of others we increase our own wealth: for an explanation immediately follows —
(96) And also on Hamath, which bordereth thereby. — Newcome. The construction of the whole passage, as given in our version by Newcome and Henderson, is not satisfactory. The resting-place of the burdens was to be Damascus, Hamath, Tyre, and Sidon. The following then would be its grammatical rendering —
1. The burden of the word of Jehovah on the land of Hadrach; And Damascus shall be its resting-place, (For Jehovah has an eye to see men And all the tribes of Israel,)
2. And also Hamath, which borders on it, Tyre and Zidon also: for she is very wise;
3. And built hath Tyre a fortress for herself, And has heaped up silver as dust, And fine gold as the mire of the streets.
4. Behold, the Lord will disposess her, And smite in the sea her strength, And with fire shall she be devoured.
As to “Tyre and Zidon,” the expression “very wise” belongs to the latter, and not to the former, as Henderson suggests; and then the character or state of Tyre is described in the following lines. This exactly corresponds with the usual style of the Prophets; when two things are mentioned, the last is first explained, and then the first. The boast of wisdom was the character of Zidon; confidence in its strength and riches is what is ascribed to Tyre. — Ed.