Zechariah 9:11-17
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; Heb 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; Jer 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 (Isa 51:14; 60:1).12. stronghold—in contrast to the "pit" (Zec 9:11); literally, "a place cut off from access." MAURER thinks, "a height" (Ps 18:33). An image for the security which the returning Jews shall have in Messiah (Zec 9:8) encamped about His people (Ps 46:1, 5; compare Isa 49:9; Pr 18:10).
prisoners of hope—that is, who in spite of afflictions (Job 13:15; Ps 42:5, 11) maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, "There is no hope" (Jer 2:25; 18:12). Especially those Jews who believe God's word to Israel (Jer 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 (Isa 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; 1 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, 10) 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, 24).
his arrow . . . as . . . lightning—flashing forth instantaneous destruction to the foe (Ps 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 (Isa 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 Jer 46:10) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare Isa 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 (Eph 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 (Ps 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, 12; 62:10).
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 (Ps 31:19; Jer 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].