The subject of these chapters appears to be that, which, from its constant
repetition by all the Prophets from the earliest to the latest, was
evidently esteemed the most important to the interests of mankind; namely,
the coming of the Messiah.
This great event, being promised as a blessing to the descendants of
Abraham, and particularly to the house of Judah, it was natural that the
Jews should expect to obtain by it peculiar advantages; and accordingly,
whatever may be their views at this time, we learn from the writings of
St. Paul, that their general expectation then was, that to their nation
would the benefits of it be confined. The nature of these benefits was
moreover expected to consist, chiefly, in the political supremacy to be
conferred upon them by a great temporal prince, who should establish their
dominion over all the earth.
Such were the expectations of the Jews; whereas the Christians who equally
believe the prophecies which contain these promises, have been taught to
interpret them in a very different manner. They conceive that these
benefits will extend to all mankind; and understand them as having no
reference to political power or temporal affairs, but as affording the
means of obtaining advantages of a far higher and more permanent nature;
even the blessings of eternal life, and eternal happiness. Not that these
blessings were by the Messiah’s coming to be directly and unconditionally
conferred upon mankind; but that the means of obtaining them would thereby
be afforded to all such as were disposed to seek after them. These means
they conceive to be accomplished through the establishment of a kingdom on
earth; a kingdom, however, not of a temporal, but of a spiritual nature;
one which consists in the reign of true religion in the heart of man, a
real Theocracy; by which man is enabled to overcome the world, that is, to
rule and direct his passions and worldly propensities, and by making his
future existence a paramount consideration, to render him meet to enjoy
it. Such, according to the Christian’s view, is the victory to be gained;
such the kingdom to be established by the Messiah; and hence the apparent
contradiction, that while battles and conflicts are spoken of, it is yet
declared to be a peaceful kingdom.
But conceiving the prophecies which announce the coming of the Messiah to
have been accomplished in the person of Christ, the Christian supposes
this kingdom to be already established, and that Christ does actually
reign in the heart of every true believer. That the numbers of such are
comparatively small, and by no means to be estimated by the number of
those who bear the name of Christian, is a lamentable truth; but it is a
truth, which he was fully prepared to look for by the same unerring word
of prophecy; which clearly announced, that a long period of darkness and
apostacy would intervene between the appearance of the Messiah on earth,
and the universal establishment of his kingdom.
It is true that the Christian finds the clearest annunciation of this long
period of antichristian darkness, in books which are of no authority in
the estimation of the Jew, in those of the New Testament, to wit; but if
it can be shewn, as we conceive it can, that the same events are also
clearly foretold by the Prophets of the Old Testament, the subject will
then prefer an equal claim to the attention of both; to that of the Jew,
as calling upon him, impartially to consider the evidence, which seems to
prove that his Messiah has already appeared on earth; and to that of the
Christian, as calling upon him carefully to examine how far the religion
he professes may, both in doctrine and practice, still be tinctured with
the corruptions of antichristianity.
This, then, is the point at issue; whether or not, we have in these six
chapters of Zechariah, one of those Divine revelations, which displays a
prophetic view of the coming of the Messiah; of his being rejected by most
of his own nation, but received by the Gentiles; of the consequent
abolition of Paganism, (then, except with the Jews, the universal religion
of the world), and the substitution of Christianity in its stead; but
which at the same time foretels the corruption of this religion by us the
Gentiles; and the long reign of antichristian darkness which has since
prevailed in the room of it; with all the most notable events attending
these extraordinary revolutions in the human mind; events still fulfilling
before our eyes, and open to the observation of all who think the subject
worthy of their attention. Whether all this be clearly intimated in the
chapters before us, and can be made out without violating grammatical
construction in the translation of the Hebrew, or legitimate consistency
in the interpretation of prophetic language, is the question we propose to
consider. Frequent perusal and careful examination have satisfied the mind
of the writer, that the subject of them is no other than an epitome of the
prophetic history which was afterwards amplified in the Revelations of St.
John; where we find, as occurs in other instances in which the predictions
are repeated, that the events are unfolded with greater precision and
minuteness as the period of their accomplishment draws nigh.
That no such subject distinctly appears, through the medium of the
authorised translation contained in our Bibles, is most certain; nor was
it to be looked for, that any passages, which admitted of different modes
of construction, should be rendered in a way least acceptable to the
expositor, in a translation which is almost wholly Jewish, being founded
on the Masoretic punctuation. On the contrary, it appears, in not a few
instances, that the usual and literal sense has been rejected for one more
remote, but more consonant to the views and prejudices, of those who
framed the punctuation. That this statement may not rest on the
questionable ground of assertion or opinion, the reader will find, in the
notes subjoined, a full statement of the reasons for all the changes
proposed; and the Hebrew scholar will thus have full opportunity to
challenge their validity, if he find occasion. It is the writer’s wish
that they should be freely canvassed; truth is the only object he has in
view; and he asks no other conditions on entering the arena, than that of
disclaiming the authority of the Masoretic punctuation. His reasons for
this will appear sufficiently obvious. If, without the aid of the points,
we obtain a meaning that is simple and satisfactory in many passages,
which by them are rendered obscure or unintelligible;—if a connected and
unbroken explanation of each verse be attainable without them, while only
a few verses detached from the context have been explained by the ablest
commentators through their aid; sufficient reason will surely appear for
rejecting an authority which, instead of facilitating our progress, only
encumbers the subject with unnecessary difficulties.
The reader need not, however, expect that every difficulty will be removed
by the proposed alterations; or that even the amended translations will
afford such an exposition as to admit of no possible objection. It were
absurd to suppose that the strength of the argument can lie all on one
side, where two are engaged in the controversy. For the Jew is in this
case no man of straw, set up to be knocked down at pleasure, but a true
Jew, a Hebrew of the Hebrews, an advocate as zealous in the cause he
defends, as his Christian opponent. Each believes himself in the right;
each expects to obtain the victory; and it is not improbable that the
reader, who sits as umpire in the contest, may, after all, though
unconscious of partiality, give judgment according to the bias of his
feelings, whether he be Jew or Christian, rather than according to the
abstract merits of the question.
Regarding the subject of the prophecy, as the coming of the Messiah, the
introduction, which is comprised in the first eight verses of this
chapter, appears to be the most appropriate that can possibly be
conceived. It opens with a denunciation against worldly-mindedness, and a
declaration of God’s purpose to frustrate the schemes, and cut off the
hopes of ambition, pride, and avarice, in the judgments pronounced against
those cities, which were then the most conspicuous for their riches and
power. This is immediately followed, as if by way of contrast, by a view
of the spiritual nature of the Messiah’s kingdom, founded in meekness and
humility, and affording benefits of a very different kind, namely, the
taking away of sin, and the redemption of mankind from a state of sin and
perdition; benefits which were not to be confined to the Jews alone, but
to extend to the Gentiles also, and that on terms of equal participation
with the Jews.
The denunciations are contained in the first six verses as follow: Zech.
ix.
_The heavy burden of the word of the Lord against the land of Hadrach and
Damascus_; _his sending down_, (that is, the Lord’s) _for the Lord’s is
the eye of man_, (the eye of the seer who receives the vision,) _and all
the tribes of Israel_ (whom it immediately concerns).
_Hamath also shall have a limit set to her; Tyre and Sidon also, though
she be very wise_—(worldly-wise). _For she hath built herself Tyre, a
strong hold, and heaped up silver as the dust, and fine gold as the mire
of the streets. Behold the Lord will cast her out, and smite her power in
the sea, and she shall be devoured with fire. Ashkalon shall see it and
fear, Gaza also shall see it and __ be very sorrowful; and Ekron, for her
hope shall be dried up, and the king shall perish from Gaza, and Ashkalon
shall not be inhabited, and a stranger shall dwell in Ashdod, and I will
cut off the pride of the Philistines._
These denunciations are chiefly directed against the Philistines, the
cities enumerated being the most conspicuous of any they possessed, and no
doubt, the pride of their nation. Here, then, appears sufficient reason
for the Jews to interpret the prophecy, as altogether in their favour,
denouncing judgments upon their enemies. But yet it is possible they may
have viewed them too partially, and may even have overlooked the express
objects of denunciation in the prophecy; which denounces their avarice and
ambition, and declares that the _pride_ rather than the _cities_ of the
Philistines shall be cut off. As for the cities themselves, heavy
judgments are pronounced against them all. One, it is declared, shall not
be inhabited; another, Sidon, is threatened with an overthrow, which it
received not long after from Ochus, king of Persia, in precisely the
manner here foretold; while Tyre, Gaza, and others, were taken by
Alexander the Great; but if we keep to the letter of the prophecy, it is
their avarice, ambition, and pride, that are distinctly marked as the
objects of Divine displeasure; and even the judgments pronounced against
them on this account, are immediately coupled with the succeeding promise
of mercy and redemption, through the means of a meek and humble Messiah,
who should _take away sin and pollution, and speak peace to the heathen_.
But why, it may be asked, were these offences condemned in the Philistines
particularly? Were not the Jews also addicted to pride, avarice, and
worldly ambition? No doubt they were so; and the prophecy being addressed
to them, it appears that the admonition was expressly intended for their
use.
Pride was even less excusable in the Jews, who could find no sanction for
it in their religion; while this was the very basis of Pagan morality; the
pedestal on which honour was erected; that idol of self-estimation, the
highest of Pagan virtues. These vices were therefore more appropriately
denounced in the Philistines, as peculiarly belonging to them, though
spreading, by contagion, to the Jews; and if punishable in the former, how
could they be excusable in the latter?
The mind of the Christian reader will naturally revert to the pride which
revolted at the idea of a meek and humble Messiah, and caused the Jews to
reject him. But that cannot be the question here; for the Jews are not
here pointed out as the objects of Divine displeasure; nor is any
intimation hitherto given of their offence; and that of its punishment
could not surely precede it. The feeling might indeed be there, and a
salutary warning of its being displeasing in the sight of Heaven, and of
the fatal consequences about to result from it, seems here intended; but
the penalty was not incurred till the overt act was committed, and to
foretell the punishment before the offence itself was intimated, would
have been a prophetical solecism. As we proceed, we shall find, in its
proper place, due notice taken both of the one and the other.
In the next verse we find these denunciations, coupled with promises of
mercy and redemption to the remaining Gentiles, verse 7, _But I will take
away his blood from out of his mouth; and his pollution from between his
teeth; and he that remaineth, even he shall be for our God_; that is, the
remaining Gentiles shall have their sins forgiven, their pollution washed
away, they shall be redeemed from the darkness of Paganism, and reclaimed
to the worship of the true God;
_And he shall be as a chief in Judah, Ekron, as well as the Jebusite_;
that is, he (the remaining Gentile) shall attain thereby to a full
participation with the Jew, in all the spiritual blessings promised in the
Messiah’s kingdom.
The prophecy having now declared the admission of the Gentiles, promises
that the Messiah’s kingdom, thus established, shall ever enjoy Divine
protection and support.
_And I will encamp about mine house, against the army, against him that
passeth over, and against him that returneth, and there shall no oppressor
pass over them any more, for now have I seen with mine eyes._
In the following verse, the subject of the prophecy is so distinctly
announced as the coming of the Messiah, that Jews as well as Christians
concur on this point, though they have not perceived how the preceding
verses refer to this kingdom.
_Rejoice greatly, daughter of Zion; shout, O daughter of Jerusalem; behold
thy King shall come unto thee, just and having salvation; lowly and riding
upon an ass, even a colt the foal of an ass._
The manner of the Messiah’s coming being here so plainly foretold, and his
character so distinctly described, we wonder how the Jew can deny that
this was all fulfilled in the person of Christ. The reason is simply this;
he disbelieves the facts. The books in which they are recorded, are of no
authority in his estimation; he challenges their testimony on grounds too
numerous to be discussed here. To answer his objections, every
disagreement between the writers of the New Testament must first be
reconciled; a task which appears to him to have hitherto failed with all
who have attempted it. But this is not the only objection he has to urge.
He charges the Christian with perverting the sense of prophecy; and this
verse furnishes him with an instance. Thus, the Hebrew word rendered,
“_having salvation_,” is really the past participle of the verb “to save,”
literally “_being saved_;” and that too followed by the emphatical pronoun
_himself_, “being saved himself.” Surely this point might be safely
conceded by the Christian, who admits that Christ “was the first fruits of
them that slept;” the first who rose from the dead, to everlasting life;
and that through him we become partakers in that resurrection.
The peaceful nature of his kingdom, the participation of the heathen in
its blessings, and the boundless extent of its dominion are next declared:
_And he will cut off the chariot from Ephraim, and the horse from
Jerusalem, and the battle bow shall be cut off; and he shall speak peace
to the heathen; and his dominion shall be from the sea even to the sea,
and from the river to the ends of the earth._
The Christian reader will find no difficulty in the interpretation of the
verse which follows.
_As for thee, by the blood of thy covenant, I have sent forth thy
prisoners from the pit wherein is no water._
The Messiah is spoken of throughout; who then but the Messiah can be
apostrophised in the words, “_As for thee?_” Then follows “_by the blood
of thy covenant_.” What blood but the blood of Christ? What covenant, but
that sealed by his blood, can be alluded to? “_I have sent thy prisoners
forth._” What prisoners, but those who were in the bondage of sin? “_from
the pit wherein is no water_.” What pit, but the darkness of idolatry,
which had none of the waters of life? Surely this is a most clear and
distinct intimation of the sacrifice of the Messiah, and of the benefits
thereby conferred upon mankind in the redemption of the heathen world from
the darkness of idolatry; thus opening the way to immortality, to the
whole human race.
But the Messiah here appears to be promised to the Gentiles, having been
previously promised to the Jews; were then these promises retracted? By no
means. To the Jews he was promised, and to them he came, exclusively
addressing himself to the house of Israel. Nor was it till after the
majority of that nation had rejected and crucified him, that the calling
of the Gentiles took place. The blessings he offered being refused by the
former, appears to have been the immediate cause of their being given to
the latter. Accordingly this seems to be the purport of the next verse,
which intimates that there was some reason why these blessings could not
be directly and unconditionally transferred to the Gentiles.
_Return ye to the strong hold, my prisoners, wait thou unto the day I
declare, that I will repay thee double_; that is, wait for the day when
these blessings will become yours, through the Jews’ refusal of them.
Nor yet was the Messiah rejected by all the Jews; for the apostles were
Jews; the disciples were Jews; by Jews was the Gospel preached and
propagated; and to the Jews belongs the honour of the first triumph of
true religion over Paganism, and what is more, over the passions and
worldly propensities of man; and this triumphant progress of the Gospel
seems to be the victory intimated in the verse which follows; wherein the
reason is at the same time assigned why Christ did not address himself to
the Gentiles.
_For I have bent Judah for me, filled the bow Ephraim; and raised up thy
sons, O Zion, against thy sons, O Greece; and made thee as the sword of a
mighty man._
The triumphs of Judas Maccabeus, generally supposed to be here foretold,
cannot be the victories alluded to; for Ephraim, or the ten tribes, here
declared as bearing a part in them, had already gone into captivity, and
bore no share whatever in these subsequent wars of Judah. The true meaning
appears to be that Judah was destined to have the honour of first
establishing the Messiah’s kingdom, as promised from the beginning.
How then could Ephraim, or the ten tribes, it may be asked, bear a part in
the triumphs of the Gospel, having previously gone into captivity? The
prophecy does not distinctly say so; if we keep to the letter, it is only
said that Ephraim as well as Judah was prepared and marshalled for the
spiritual conflict: the triumph is declared to _Zion_ over _Greece_; that
is, to true religion over Pagan idolatry; and in this warfare, though not
in the wars of Judas Maccabeus, Ephraim did bear a part; for it is not to
the apostolic age alone that we must look for the accomplishment of the
great scheme of Providence for man’s redemption. This was only one act in
the great drama; which began under the Old Covenant, and is not yet
finally completed under the New. In the former, or the Old Covenant, all
the tribes of Israel bore their share, Ephraim as well as Judah; and the
warfare not being finally concluded, who shall say but Ephraim may again
appear, and bear a further part in it?
Having declared the union of the Gentiles with the Jews, and their joint
participation in the blessings of the Messiah’s kingdom, the prophecy goes
on to promise the support and protection of Heaven, in terms alike
applicable to both.
_And the Lord shall be seen over them, and his arrow shall go forth as the
lightning; and the Lord God shall blow the trumpet, and shall go forth
with whirlwinds of the south. And the Lord of hosts shall defend them, and
they shall devour and subdue with sling-stones; and they shall drink as
wine, and they shall be filled like bowls, like __ the corners of the
altar._ (which were purposely so constructed as to receive the blood of
the sacrifices).
That the whole of these expressions require to be taken figuratively and
spiritually, no one conversant with scriptural and prophetic language can
surely deny; or for a moment suppose that literal drunkenness and
bloodshed are here intended.
Should any doubt remain that the Gentiles are included in these promises
as well as the Jews, the next verse appears to decide the question.
_And the Lord their God shall save them in that day, as the flock of his
people._
If the Jews be called his people, who but the Gentiles can be meant by the
other? But this is followed by the direct declaration that all distinction
between them is on the eve of its abolition.
_For the wall of separation is tottering over his land._
A remarkable and striking expression, but strangely perverted in our
translation. Why the Jews have laboured to give a different turn to it, by
seeking a more figurative and recondite meaning, we need be at no loss to
conceive; nor why they apply these verses to themselves alone. See note to
the translation of this verse.
But this view, which would limit the bounty of Heaven to a particular
race, besides being at variance with the context, seems little calculated
to call forth the feelings of adoration and praise with which this chapter
concludes.
_For how great is his goodness, and how great is his beauty. Corn shall
make the young men cheerful, and new wine the maids._
Corn, wine, &c. in prophetic language ever signify the food of spiritual
knowledge, to be henceforth freely bestowed on all, Gentiles as well as
Jews.