Exegetical and Hermeneutical Commentary of Zechariah 9:10
And I 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 unto the heathen: and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth.
10. I will cut off ] Like Himself and His advent shall the character of His kingdom be. Not by weapons of earthly warfare shall it be established. As a kingdom of peace it shall cover the widest extent of the promised land, and thence extend over all the heathen nations of the world. Compare Isaiah’s prophecy (Zec 9:4-6): “for every greave of the warrior tramping with noise, and every (military) cloak rolled in blood shall be consigned to burning as fuel of fire. For unto us a Child is born and the government shall be upon His shoulder, and His name shall be called the Prince of Peace. Of the increase of His government and of peace there shall be no end.”
from Ephraim ] The use of this name to denote the ten tribes (comp. Zec 9:13 and Zec 10:7) is not, as has been alleged, conclusive as to the ante-captivity date of this part of this Book. It is true that the name is not so used in “acknowledged post-captivity writings,” but it does not follow that because a writer so uses it, he is not a post-captivity writer. In chap. Zec 8:13 of this Book, which is confessedly written after the captivity, the “house of Judah” and the “house of Israel” are distinguished. And in a prophecy during the captivity, and why not therefore in one after it? the ten tribes are distinguished from the two by this very name of Ephraim. Eze 37:15-28.
from sea even to sea, &c.] Identical with Psa 72:8, where Dean Perowne quotes Pusey ( Daniel, p. 480), “From the Mediterranean, their Western boundary, to the encircling sea beyond Asia’s utmost verge; and from their Eastern boundary, the river, the Euphrates, unto the ends of the earth,” and adds, “But perhaps we have only a poetical expression, not to be construed into the prose of geography, or to be explained (as by Rashi and others) as indicating the extent of territory laid down in Exo 23:31.”
Fuente: The Cambridge Bible for Schools and Colleges
And I will cut off the chariot – The horse is the symbol of worldly power, as the ass is of meekness. Some, says the Psalmist, put their trust in chariots, and some in horses; but we will remember the name of the Lord our God Psa 20:7. A horse is but a vain thing to save a man Psa 33:17. He delighteth not in the strength of a horse Psa 147:10). In scarcely any place in Holy Scripture is the horse spoken of in relation to man, except as the instrument of war. It represents human might, which is either to be consecrated to the Lord, or destroyed by Him (see Mic 5:10). As the stone, cut out without hands Dan 2:34, broke in pieces and absorbed into itself all the kingdoms of the world, so here He, whose Kingdom should not be of this world, should supersede human might. His kingdom was to begin by doing away, among His followers, all, whereby human kingdoms are established. He first cuts off the chariot and the horse, not from His enemies, but from His own people; His people, not as a civil polity, but as the people of God. For the prophet speaks of them as Ephraim and Judah, but Ephraim had no longer a distinct existence.
And He shall speak peace unto the pagan – As the Apostle says, He came and preached peace to you which were afar off, and to them that were nigh Eph 2:17. He shall speak it to them, as He who hath power to give it to them, peace with God, peace in themselves, the reconciliation of God and man, and the remission of their sins.
Osorius: At His birth the heavenly host announced peace to men; all His doctrine has peace for its end; when His death was at hand, He especially commended peace to His disciples, that peace which the world knoweth not, which is contained in tranquility of mind, burning zeal for charity. Divine grace. This same peace He brought to all who gathered themselves to His empire and guidance, that, emerging from intestine wars and foul darkness, they might behold the light of liberty, and, in all wisdom keep the grace of God.
And His dominion shall be from sea to sea – The bounds of the promised land, in its utmost range, on the west, were the Mediterranean sea; on the east, the great river, the Euphrates. The prophet pictures its extension, so as to embrace the whole world, taking away, first the one bound, then the other. From sea to sea is from the Mediterranean to the most extreme east, Where the Ocean encircles the continent of Asia; from the river to the ends of the earth, is from the Euphrates to the most extreme west, embracing the whole of Europe; and whatever may lie beyond, to the ends of the earth, where earth ceaseth to be . It is this same lowly and afflicted king, whose entry into Jerusalem is on a despised animal, who shall, by His mere will, make war to cease, who shall, by His mere word, give peace to the pagan.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. I will cut off the chariot from Ephraim, and the horse from Jerusalem] No wars shall be employed to spread the kingdom of the Messiah; for it shall be founded and established, “not by might nor by power, but by the Spirit of the Lord of hosts,” Zec 4:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will cut off the chariot from Ephraim: when the Messiah comes and sets up his kingdom, he will need no external force, he will do that by the power of his Spirit; chariots of war are for other kind of kings and kingdoms, but in promoting of his own kingdom he will make no use of such force.
And the horse from Jerusalem; either literal or typical.
The battle bow; another instrument of war, but not useful to the Prince of peace; neither bow nor sword brought salvation to him, nor shall they be mentioned in the day of his conquest.
He shall speak peace unto the heathen; make peace for them, and then publish it to them; that on the cross, this in the gospel; the Gentiles shall through him be reconciled unto God and one another, Eph 2:16.
His dominion; how mean soever on the ass, yet he hath a large dominion, is King of the universe.
From sea even to sea; from the Red Sea, and from the Arabian Gulf, to the Syrian Sea.
From the river, Euphrates, utmost bound east,
to the ends of the earth; to the utmost end of Canaan, toward the Mediterranean sea; a type of all the world to be the inheritance of Christ. These things promised here are of a spiritual nature, and are blessings of a spiritual kingdom.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. (Isa 2:4;Hos 2:18; Mic 5:10).
Ephraim . . . Jerusalemtheten tribes, and Judah and Benjamin; both alike to be restoredhereafter.
speak peacecommand itauthoritatively.
dominion . . . from sea . . .river . . . ends of . . . earthfulfilling Gen 15:18;Exo 23:31; 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 ofHis future dominion; whence it will extend to the remotest parts ofthe earth.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will cut off the chariot from Ephraim,…. That is, the military one; signifying that wars shall cease, Ps 46:9:
and the horse from Jerusalem; the warlike one; see Mic 5:10. Ephraim designs the ten tribes, and Jerusalem stands for the two tribes of Judah and Benjamin; and the sense is, that these shall be one in the days of the Messiah, as Kimchi observes; and that all instruments of war shall be removed from them, and there shall be an entire peace between them; see Isa 11:13:
and the battle bow shall be cut off; another instrument of war. The Targum paraphrases it,
“I will break the strength of those that make war, the armies of the people;”
all this does not design so much the outward peace that should be in the world at the birth of Christ, as the spiritual peace of his kingdom; and that, as it is not of this world, so neither is it spread, supported, and defended by carnal weapons; and also the peaceableness and safety of his subjects, and the destruction of their enemies:
and he shall speak peace unto the heathen; not only the church of Christ, gathered out of the Jews, should enjoy great spiritual peace, prosperity, and safety; but the Gentiles also should share in it, to whom Christ went, and preached peace; not in his own person, being the minister of the circumcision: but by his apostles, who had the ministration of reconciliation committed to them; and being sent forth by Christ, went everywhere preaching peace by him, who is Lord of all, unto all nations; see Eph 2:17:
and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth; according to Aben Ezra, from the Red Sea to the sea of the Philistines, and from the river Euphrates to the ends of the earth: or, as Kimchi cites him, from the south sea, called the sea of Edom, to the north sea, which is the sea of the ocean; from the river that goes out from Eden, which is at the beginning of the east, unto the ends of the earth, which is the end of the west: or, as the Targum paraphrases it,
“from the sea to the west, and from Euphrates to the ends of the earth.”
The phrases are expressive of the extensiveness of Christ’s dominion, through the preaching of the Gospel, both in Judea and in the Gentile world, before the destruction of Jerusalem; and especially in the latter day; see Ps 72:8. This and the preceding clause are allowed to belong to the Messiah, by a modern Jewish writer i.
i R. Isaac, Chizzuk Emuna, par. 1. c. 1. p. 43, 44. So Kimchi in Isa. lxv. 19.
Fuente: John Gill’s Exposition of the Entire Bible
Just as the coming of the King does not contain within itself a sign of earthly power and exaltation, so will His kingdom not be established by worldly power. The war-chariots and horses, in which the kingdoms of the world seek their strength, will be exterminated by Jehovah out of Ephraim and Jerusalem (cf. Mic 5:9). And so also will the war-chariots, for which “the battle-bow” stands synecdochically. Ephraim denotes the former kingdom of the ten tribes, and Jerusalem is mentioned as the capital in the place of the kingdom of Judah. Under the Messiah will the two kingdoms that were formerly divided be united once more, and through the destruction of their military power will their nature be also changed, the covenant nation be divested of its political and worldly character, and made into a spiritual nation or kingdom. The rule of this King will also speak peace to the nations, i.e., will not command peace through His authoritative word (Hitzig, Koehler, etc.), but bring the contests among the nations to an end (Mic 4:3); for dibber shalom does not mean to command peace, but it either simply denotes such a speaking as has peace for its subject, giving an assurance of peace and friendship, i.e., uttering words of peace (a meaning which is inapplicable here), or signifies to speak peace for the purpose of bringing disputes to an end (Est 10:3). But this is done not by authoritative commands, but by His gaining the nations over through the spiritual power of His word, or establishing His spiritual kingdom in the midst of them. It is only as thus interpreted, that the statement concerning the extension of His kingdom harmonizes with the rest. This statement rests upon Psa 72:8, “from sea to sea,” as in Amo 8:12 and Mic 7:12, viz., from the sea to the other end of the world where sea begins again. “From the river:” i.e., from the Euphrates, which is intended here by nahar without the article, as in Mic 7:12 and Isa 7:20, and is mentioned as the remotest eastern boundary of the land of Israel, according to Gen 15:18; Exo 23:31, as being the terminus a quo, to which the ends of the earth are opposed as the terminus ad quem.
The leading thought in the promise (Zec 9:8-10) is therefore the following: When the catastrophe shall burst upon the Persian empire, Israel will enjoy the marvellous protection of its God, and the promised King will come for Zion, endowed with righteousness and salvation, but in outward humiliation; and through the extermination of the materials of war out of Israel, as well as by the peaceful settlement of the contests of the nations, He will establish a kingdom of peace, which will extend over all the earth. On the fulfilment of this prophecy, we learn from the gospel history, that when Jesus took His last journey to Jerusalem, He so arranged His entrance into this city, that our prophecy (Zec 9:9), “Say ye to the daughter Zion, Behold, thy King cometh,” etc., was fulfilled (cf. Mat 21:2., Mar 11:2., Luk 19:30., and Joh 12:14.). The exact agreement between the arrangement made by Jesus on this occasion and our prophecy is especially evident from the account given by Matthew, according to which Jesus ordered not only the ass’s foal ( ), upon which He rode into Jerusalem, to be brought, as Mark, Luke, and John relate, but a she-ass and a foal with her (Mat 21:2, Mat 21:7), “that it might be fulfilled which was spoken by the prophet” (Mat 21:4), although He could really only ride upon one animal. The she-ass was to follow, to set forth Zechariah’s figurative description with greater completeness. For we see, from the corresponding accounts of the other three evangelists, that Jesus only mounted the ass’s foal. John, even when quoting our prophecy, only mentions the “sitting on an ass’s colt” (Joh 12:15), and then adds in Joh 12:16, that the allusion in this act of Jesus to the Old Testament prophecy was only understood by the disciples after Jesus was glorified. By this mode of entering Jerusalem before His death, Jesus intended to exhibit Himself to the people as the King foretold by the prophets, who, coming in lowliness, would establish His kingdom through suffering and dying, so as to neutralize the carnal expectations of the people as to the worldly character of the Messianic kingdom. The fulfilment, however, which Jesus thereby gave to our prophecy is not to be sought for in this external agreement between His act and the words of the prophet. The act of Jesus was in itself simply an embodiment of the thought lying at the basis of the prophecy, – namely, that the kingdom of the Messiah would unfold itself, through lowliness and suffering, to might and glory; that Jesus, as the promised Messiah, would not conquer the world by the force of arms, and so raise His people to political supremacy, but that He would found His kingdom by suffering and dying, – a kingdom which, though not of this world, would nevertheless overcome the world. The figurative character of the prophetic picture, according to which “riding upon an ass” merely serves to individualize , and set forth the lowliness of the true King of Zion under appropriate imagery, has been already pointed out by Calvin
(Note: Calvin says: “I have no doubt that the prophet added this clause (viz., ‘riding upon an ass,’ etc.) as an appendix to the word , as much as to say: The King of whom I speak will not be illustrious for His magnificent and splendid state, as earthly princes generally are.” He then gives this explanation of the riding upon the ass: “He will not prevail by His great exaltation; nor will He be conspicuous for arms, riches, splendour, the number of his soldiers, or even the royal insignia, which attract the eyes of the people.”)
and Vitringa; and the latter has also correctly observed, that the prophecy would have been fulfilled in Christ, even if He had not made His entry into Jerusalem in this manner.
(Note: Vitringa says, on Isa 53:4: “In that passage of Zechariah, indeed, according to its spiritual and mystical sense, his meaning would have been evident without this accident of the entry of Christ into Jerusalem; but when God would put all the emphasis of which the words are capable upon the predictions uttered by the prophets, His own providence took care that this accident should also occur, so that no part of the machinery might be wanting here.”)
Hengstenberg and Koehler adopt the same view. Nevertheless, this entry of Christ into Jerusalem forms the commencement of the fulfilment of our prophecy, and that not merely inasmuch as Jesus thereby declared Himself to be the promised Messiah and King of Zion, and set forth in a living symbol the true nature of His person and of His kingdom in contrast with the false notions of His friends and foes, but still more in this respect, that the entry into Jerusalem formed the commencement of the establishment of His kingdom, since it brought to maturity the resolution on the part of the Jewish rulers to put Him to death; and His death was necessary to reconcile the sinful world to God, and restore the foundation of peace upon which His kingdom was to be built. With the spread of His kingdom over the earth, treated of in Zec 9:10, the fulfilment continues till the annihilation of all the ungodly powers, after which all war will ceased. But this end can only be reached through severe conflicts and victory. This is the subject of the following section.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Future Deliverance
Verses 10-17:
For Judah, Ephraim, And The World-Wide Kingdom
Verse 10 announces that God will cut off the chariot, the horse, and the battle bow from Ephraim, representing the ten northern tribes, and from Jerusalem, representing Benjamin and Judah, before and in their dispersion. Both kingdoms are yet to be restored as the Prince of Peace comes to end war and restore peace to all the earth, even to the heathen, Isa 2:4; Hos 2:18; Mic 5:10; Mat 8:8. And His dominion or rule of jurisdiction shall be that promised to Abraham and his seed, Gen 15:18; Exo 23:31; Psa 57:8; Psa 72:8. It was from the river Euphrates to the river of Egypt, from the Red Sea to the Mediterranean Sea, 1Ki 4:21.
Verse 11 addresses the daughter of Zion, people of Jerusalem, pledging that He would also, by the blood seal of His covenant, upon the honor of His integrity, bring back her exiled prisoner people from foreign captivity and dispersion, Gen 37:24; Jer 38:6. That covenant was given on Sinai, and satisfied by the blood of sacrifices, Exo 24:8; Heb 9:18-20. God announced that their pit or dungeon-prisoners would be released, as set forth Gen 27:24; Jer 38:6; Isa 61:1; Luk 4:16-20; Joh 8;32; Act 26:18; Rom 6:10-22.
Verse 12 calls upon the Jews to turn to the Messiah, their stronghold for security, Jer 16:19; Psa 46:1; Psa 46:5; Psa 49:9; Pro 17:10. They are addressed as “prisoners of Hope,” who in afflictions, may and should lay hold on the Redeemer, their Hope, in spite of oppressions, Job 13:15; Psa 42:5; Psa 42:11. With unbelievers there is no hope, Jer 2:25; Jer 18:12. Double hope or security was promised to the obedient, Isa 61:7; Heb 6:18-20.
Verse 13 explains that this liberation from bondage, and the pit or dungeon, shall be complete when God has: 1) Bent Judah for Himself, 2) Filled the bowl with Ephraim, and 3) Raised up the heirs of Zion against and over the heirs of Greece, the Grecian armies, and 4) Made Jerusalem as the sword of a mighty man. These things God had purposed to do for His people in time, which required a time for fulfillment, Greece had bought Jewish slaves, and held them under foreign oppressive wars against them, but God warns that one day the sons of Ephraim and Judah would fill God’s bow, like arrows, against them, to conquer or overcome the Grecians, Joe 3:6-7.
Verse 14 announces that the Lord shall be seen over or above them in manifesting His power on behalf of the Jews, as He appeared in a cloud over the Israelites, against the Egyptians, Exo 14:9; Exo 14:24. His arrow or judgment shall go forth like lightning, in judgment destruction, against the foe of His people, Psa 18:14. And the Lord shall blow the trumpet, the exciting bugle call to battle, for the destruction against His enemies with a fury, of the furious, tornado like storms from the south, Isa 21:1; Hos 13:5. This seems to allude to His miracles at Sinai when God came from Teman, Heb 3:3.
Verse 15 pledges that the Lord Himself will defend them, the daughters of Zion, in Jerusalem. And God’s covenant people shall devour the flesh of their foes and drink the blood of their enemies, a figurative expression of utterly destroying them, like a lion devouring its prey, Num 23:24. It is also an image of the sacrifice that was partly eaten and the blood poured as a libation offering, Jer 46:10; Jer 43:1. They would tread under foot the sling stones hurled at them by their foes, which fell harmlessly at their feet, Job 41:28. They shall be triumphant, as David had been with the sling, before the giant Goliath, Jdg 20:16; 1Ch 12:2. And they shall be happy as those filled with wine, as they have full victory, like bowls filled with blood, to be taken from horns of the altar, for sacrifice, Eph 5:18; Act 2:13; Act 2:18; Exodus 29; Exodus 12.
Verse 16 pledges that the Lord will save (deliver) them in that day of battle and conflict, as the flock of His people, even as a true shepherd protects and delivers his flock from ravenous beasts of prey, Eze 37:23; Psa 77:10. He further discloses that His people shall be raised up or exalted, as the brilliant stones of a crown, and as an ensign of royalty, in contrast with the sling-stone of enemies, that they shall tread under foot, Isa 62:3; Mal 3:17; Isaiah 11; Isaiah 10, 12; Isa 62:10.
Verse 17 exclaims with rapturous joy, “How great is his goodness and his beauty!” which Jehovah God bestows upon His people, Psa 31:19; Jer 31:12. Corn and new wine shall be in the land, to make young men cheerful, and young maids glad, are expressions of peace and prosperity, brought by the Lord of the earth. Their every need is abundantly met in Him, when He is put first in life, Deu 33:28; Psa 4:8; Mat 6:33; Eph 3:20.
Fuente: Garner-Howes Baptist Commentary
The Prophet here expresses more clearly what he had briefly referred to by the word poor, and by the metaphor which we have explained. Hence he says, that there would be no horses, no chariots, no bows, no warlike instruments in Christ’s kingdom; for tranquillity would prevail in it. The sum of the whole is, that Christ and his people would not be kept safe and secure by human defences, by means of many soldiers and of similar helps being at hand; but that God would restrain, and even compose and allay all warlike commotions, so that there would be no need of such aids. We now understand the Prophet’s design.
But we must notice the language here used. God declares here that he would be the giver of peace, so that the Messiah would continue safe in his kingdom; I will cut off, he says; for it might have been objected — “If he is to be poor, what hope can there be of safety?” The answer is, because it will be God’s work to restrain all the assaults of enemies. He means, in short, that the Messiah’s kingdom would be safe, because God from heaven would check all the rage of enemies, so that however disposed they might be to do harm, they would yet find themselves held captive by the hidden bridle of God, so as not to be able to move a finger.
But after having said that the Jews and Israelites would be safe, though stripped naked of all defences, he adds, He will speak peace to the nations; that is, though he will not use threats or terrors, nor bring forth great armies, yet the nations will obey him; for there will be no need of employing any force. To speak peace then to the nations means, that they will calmly hear, though not terrified nor threatened. Some with more ingenuity make the meaning to be that Christ, who reconciles the Father to us, will proclaim this favor of reconciliation; but the Prophet, as I think, with more simplicity, says, that Christ would be content with his own word, inasmuch as the Gentiles would become obedient, and quietly submit to his authority. (106) The import of the whole is, that Christ would so rule far and wide, that the farthest would live contentedly under his protection, and not cast off the yoke laid on them.
He states in the last place, that his dominion would be from sea to sea, that is, from the Red sea to the Syrian sea, towards Cilicia, and from the river, that is, Euphrates, to the extreme borders of the earth. By the earth we are not to understand the whole world, as some interpreters have unwisely said; for the Prophet no doubt mentioned those places already known to the Jews. For we know that remarkable oracle —
“
He shall reign from sea to sea.” (Psa 72:8.)
But God speaks of David only, and the words are the same as here; and there was no oracle more commonly known among the Jews. (107) The Prophet, then, who adduces here nothing new, only reminds the Jews of what they had long ago heard, and repeats, as it were, word for word, what was familiar to them all. For we must bear in mind what I said at the beginning — that the Prophet here strengthens the minds of the godly, and on this account, because the Messiah, on whose coming was founded the gratuitous adoption of the people, as well as their hope of salvation, had not yet appeared. We now then understand the real meaning of this passage. He then adds —
(106) To “speak peace” is to anounce or proclaim peace, and not to produce peace. It is not to render people peaceable, but to declare the message of peace to them. It it the promulgation of the gospel. — Ed.
(107) The reference as to the “sea” may be also made to Exo 23:31; and as to the “river” to Deu 11:24. The land promised to the Israelites is no doubt what is here described,” and Newcome renders the last clause “to the uttermost part of the land.” Though Henderson admits that the words are originally “descriptive of the utmost bound of the Hebrew kingdom,” yet he thinks that they are to be taken here in their widest meaning, as including the whole earth. — Ed.
Fuente: Calvin’s Complete Commentary
(10) Speak peace.Not only to His own people (Isa. 52:7), but also to the heathen by setting up His spiritual kingdom among them. (Comp. Zec. 6:13.) With the latter part of this verse comp. Psa. 72:8.
The river.Namely, the Euphrates (Mic. 7:12; Isa. 7:20).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zec 9:10. From sea even to sea, &c. That is to say, From the Mediterranean to the south sea; and from the river Euphrates, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
And I 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 unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Here is another blessed description of character belonging to our Jesus. His kingdom is not set up with sword or battle bow; but yet of the extent of his government and kingdom there shall be no end. Mal 1:11 ; Psa 72:8 . to the end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Zec 9:10 And I 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 unto the heathen: and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth.
Ver. 10. And I will cut off the chariot, &c. ] This is the same in effect with that of Isa 9:7 “Of the increase of Christ’s government and peace there shall be no end”; and Isa 2:4 “They shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.” Christ was born in the reign of Augustus Caesar, then when having vanquished Lepidus, Antony, and the rest of his enemies both at home and abroad, he set open the gates of Janus in token of a universal peace, and reigned as lord and monarch of the Roman world Polydor Virgil out of Orosius tells us that the self-same day wherein Christ was born Augustus Caesar made proclamation that no man should thenceforth give him the title of Lord, manifesto praesagio maioris dominatus qui tum in terris ortus est, saith he, not without a manifest presage of a greater lord than himself then born into the world; greater, 1. Both for the peaceableness of his government, as here; no use of weapons or warlike engines. “The weapons of our warfare are not carnal, but spiritual,” 2Co 10:4 . Christ shall bring both to Jews and Gentiles the gospel of peace and the peace of the gospel:
He shall speak peace unto the heathen
His dominion shall be from sea to sea
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I will cut off. Septuagint reads “and He will cut off”. This refers to the yet future second coming; the present dispensation (App-71and App-72) lying between Zec 9:9-10.
He shall speak peace, Sc. Compare Psa 46:9; Psa 47:3. Isa 2:4; Isa 9:6, Isa 9:7. Mic 5:5.
heathen = nations.
from sea . . . to sea. Compare Psa 72:8.
the river: i.e. the Euphrates.
Fuente: Companion Bible Notes, Appendices and Graphics
And I will cut off
Having introduced the King in Zec 9:9,; Zec 9:10 and the verses which follow look forward to the end-time and kingdom. Except in Zec 9:9, this present age is not seen in Zechariah.
Fuente: Scofield Reference Bible Notes
I will: Hos 1:7, Hos 2:18, Mic 5:10, Mic 5:11, Hag 2:22, 2Co 10:4, 2Co 10:5
the battle: Zec 10:4, Zec 10:5
he shall: Psa 72:3, Psa 72:7, Psa 72:17, Isa 11:10, Isa 49:6, Isa 57:18, Isa 57:19, Mic 4:2-4, Act 10:36, Rom 15:9-13, 2Co 5:18, 2Co 5:20, Eph 2:13-17, Col 1:20, Col 1:21
his dominion: Psa 2:8-12, Psa 72:8-11, Psa 98:1-3, Isa 9:6, Isa 9:7, Isa 60:12, Mic 5:4, Rev 11:15
from the river: Deu 11:24, 1Ki 4:21
Reciprocal: Lev 26:6 – I will Deu 20:10 – then proclaim Psa 65:5 – afar Psa 67:7 – all the Psa 85:8 – for he Psa 96:3 – General Psa 110:5 – strike Isa 2:4 – and they Jer 30:21 – governor Jer 33:14 – General Eze 39:9 – and shall Mic 4:3 – they shall Mic 4:8 – the first Mic 5:5 – this Zep 3:14 – shout Hag 2:7 – and the Mat 21:5 – sitting Mat 24:31 – from Mat 25:34 – the King Luk 1:71 – we Eph 2:17 – and preached Rev 19:11 – and in
Fuente: The Treasury of Scripture Knowledge
Zec 9:10. Ephraim, stands for the 10-tribe kingdom or Israel, and Jerusalem is for the 2-tribe kingdom or Judah. Chariot and battle-bow signifies war and the prediction is that it was to be cut off. The verse is a prediction that temporal warfare will not be used in defence of the spiritual kingdom of Christ. The prophecy also includes the spreading of the new kingdom among the Gentiles.
Fuente: Combined Bible Commentary
Zec 9:10. And I will cut off the chariot from Ephraim This plainly shows that the character given of the Messiah, that he should ride on an ass, was in opposition to the pride of their warlike kings, to set an example of humility, and to show that his kingdom was not of this world. To the same purpose speaks the Prophet Hos 1:7; and Mic 5:10-11 : passages which mutually support and cast light on each other, and show undeniably what the prophet had in view when he foretold that the Messiah should ride on an ass. This verse is also intended to signify that the kingdom of the Messiah should be a kingdom of peace, by which characteristic it is frequently described in the prophetic writings. Not that wars were immediately to cease on the earth at his coming, but because his doctrine, example, and grace, naturally tend to produce and promote universal peace and harmony; to diffuse among men a spirit of benevolence and humility, of meekness and forbearance; of doing to others, in every case, as we would they should do unto us in the like case. So that, if Christs religion were truly and universally received and practised, certain it is there would be a universal peace among men, and we should no longer see or hear of wars and slaughters. And undoubtedly, before the consummation of all things, his religion will diffuse peace over all the earth. Another thing intended in this prediction is, that Christs kingdom should not be set up, nor advanced, by external force and violence, by carnal weapons, or an arm of flesh; but by the power of truth and grace. For it follows, He shall speak peace unto the heathen, or, unto the nations, as the Hebrew is, namely, to the Gentile nations that were afar off, as well as to the Jews that were nigh; his gospel being the gospel of peace, proclaiming and ensuring peace to all the truly penitent that believe in him with their heart unto righteousness; even peace with God, peace of conscience, tranquillity of mind, and a disposition, as far as possible, to live peaceably with all men. And his dominion shall be from sea even to sea, and from the river, &c. As was foretold by David, Psa 72:8, from whence these words are taken: see the note there. The sense is, his kingdom shall extend itself to all parts of the world, in defiance of the opposition made to it. The preachers of his gospel shall carry it from one country to another; from one island and continent to another; till the remotest parts of the earth are enlightened, and reduced by it to the obedience of the faith, and the practice of love and holiness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:10 And I will cut off the {o} chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace to the nations: and his dominion [shall be] from {p} sea to sea, and from the {q} river to the ends of the earth.
(o) No power of man or creature will be able to stop this kingdom of Christ, and he will peaceably govern them by his word.
(p) That is, from the Red Sea, to the Sea called Syriacum: and by these places which the Jews knew, he meant an infinite space and area over the whole world.
(q) That is, from the Euphrates.
Fuente: Geneva Bible Notes
"The entire age of the church fits between Zec 9:9-10, just as it does between Isa 9:6-7 and after the comma in Isa 61:2." [Note: Wiersbe, p. 467.]
This verse gives a second reason for rejoicing: the establishment of the King’s kingdom. The Gospel writers believed Jesus was the coming King, but they said He fulfilled only Zec 9:9, not Zec 9:10, during His past earthly ministry (Mat 21:5; Joh 12:15; cf. Rev 19:11-16). The Lord would end war in Israel and would establish peace in the world with His sovereign proclamation (cf. Isa 2:4; Isa 9:5-7; Isa 11:1-10; Mic 5:10-15). Note the worldwide extent of Messiah’s kingdom predicted here.
"The chariot, the war-horse, and the battle bow represent the whole arsenal used in ancient warfare; so the passage implies the destruction of this whole arsenal." [Note: Barker, p. 663.]
Yahweh would rule through this King over Israel, and His dominion would be worldwide, from the Euphrates River in the East to the ends of the earth (a merism; cf. Psa 72:8-11; Isa 66:18). In both of these verses, Messiah contrasts with Alexander the Great, the king who initially fulfilled Zec 9:1-8.
"One clue to the anticipation of a twofold event-a Palm Sunday as well as eschatological procession-lies in the clear difference in tone or emphasis between Zec 9:9 and Zec 9:10. In Zec 9:9 the coming one, designated king to be sure, nevertheless is described as ’humble’ or ’lowly,’ a most inappropriate way to speak of one whose triumph is complete in every respect. Only in Zec 9:10 is that triumph translated into universal dominion. The lowly one of Zec 9:9, though victorious in some sense, does not achieve the fruits of that victory until Zec 9:10.
"Admittedly, exegesis of the passage apart from NT considerations would never uncover the distinction just suggested between the verses." [Note: Merrill, p. 250.]
This ambiguity resulted in some pre-Christian sects of Judaism, including the Qumran community, expecting two Messiahs. [Note: See Klausner, p. 394.]