8<\/strong>. about mine house<\/em> ] Rather, for my house.<\/strong> It is a kind of dativus commodi<\/em>. I will pitch my camp for (the sake of, the protection of) my house, i.e. either of the Temple, or of the people. Comp. Zec 3:7<\/span>, note.<\/p>\n because of<\/em> ] Lit. from,<\/strong> which may mean, so as to defend it from the army, from him that passeth by<\/em>, &c. The R. V. renders, against the army, that none pass through or return<\/em>.<\/p>\n that passeth by, and that returneth<\/em> ] This is referred by Pusey to “Alexander, who passed by<\/em> with his army on his way to Egypt, and returned<\/em> having founded Alexandria.” But the use of the phrase in the more general sense of “going backward and forward,” both in this Book (Zec 7:14<\/span>, note) and in the only other places where it occurs in the O. T. (Exo 32:27<\/span>; Eze 35:7<\/span>), shews that the reference is more general, to the overrunning of the land by an invading army. The fact that of the four places in which alone this phrase occurs two are in this Book and one in each division of the Book, is in favour, so far as it goes, of a single authorship.<\/p>\n now have I seen with mine eyes<\/em> ] God is said to “see,” when He so takes notice of the actions of men as to interpose, as He here promises to do, for the deliverance of His people and the destruction of their enemies. Exo 2:25<\/span>; Exo 3:7<\/span>; Exo 3:9<\/span>. Comp. Zec 9:1<\/span> supra<\/em>. “Nihil aliud exprimere verba possunt, quam velle Jovam in populum suum ejusque hostes jamjam intentos habere oculos, ut illum servet, hos perdat.” Maurer.<\/p>\n The story of Alexander’s visit to Jerusalem, as it is gathered from Josephus ( Ant<\/em>. Bk. xi. c. 8) and from the Talmud is thus related by Dean Stanley. After the conquest of Tyre and Gaza, Alexander had approached Jerusalem, when “suddenly from the city emerged a long procession, the whole population streamed out, dressed in white. The priestly tribe, in their white robes; the High Priest, apparently the chief authority in the place, in his purple and gold attire, his turban on his head, bearing the golden plate on which was inscribed the ineffable name of Jehovah It was at the sunrise of a winter morning, long afterwards observed as a joyous festival, when they stood before the king. To the astonishment of the surrounding chiefs Alexander descended from his chariot and bowed to the earth before the Jewish leader. None ventured to ask the meaning of this seeming frenzy, save Parmenio alone. ‘Why should he, whom all men worship, worship the High Priest of the Jews?’ ‘Not him,’ replied the king, ‘but the God whose High Priest he is I worship. Long ago, when at Dium in Macedonia, I saw in my dreams such an one in such an attire as this, who urged me to undertake the conquest of Persia and succeed’ Hand in hand with the High Priest, and with the priestly tribe running by his side, he entered the sacred inclosure, and offered the usual sacrifice, saw with pleasure the indication of the rise of the Grecian power in the prophetic books, granted free use of their ancestral laws, and specially of the year of jubilee inaugurated so solemnly a hundred years before under Nehemiah, promised to befriend the Jewish settlements of Babylonia and Media, and invited any who were disposed to serve in his army with the preservation of their sacred customs.” Jewish Church<\/em>, Vol. iii., Lect. xlvii. Without denying that the story is in a legendary dress, we may admit the “probability” of Alexander’s visit to Jerusalem, and the certainty that the city was spared, and the people favoured by him, in accordance with the terms of Zechariah’s prophecy.<\/p>\n And I will encamp about my house – <\/B>(for my houses sake) because of the army Because, it is added in explanation, of him that passeth by and of him that returneth; Alexander, who passed by with his army, on his way to Egypt, and returned, having founded Alexandria.<\/P> It was a most eventful march; one of the most eventful in the history of mankind. The destruction of the Persian empire, for which it prepared, was in itself of little moment; Alexanders own empire was very brief. As Daniel had foretold, he came, cast down Persia to the ground, waxed very great, and when he was strong, the great horn was broken Dan 8:7-8<\/span>. But with the marvelous perception which characterized him, he saw and impressed upon his successors the dependibleness of the Jewish people. When he came into Judaea, he sent to the high priest for aid against Tyre and for the like tribute as he used to pay to Darius, promising that he would not repent of choosing the friendship of the Macedonians . The high priest refused on the ground of the oath, by which his people were bound in fealty to the earthly king of kings, whom Alexander came to subdue.<\/P> Alexander threatened to teach all, through its fate, to whom fealty was due. This, after the conquest of Gaza, he prepared to fulfill. He came, he saw, he was conquered . Jaddua and his people prayed to God. Taught by God in a dream not to fear, he went to meet the conqueror. The gates of the city were thrown open. There marched out, not an army such as encountered the Romans, but as he had been taught, a multitude in white garments, and the priests going belove in their raiment of fine linen. The high priest, in his apparel of purple and gold, having on his head the mitre, and on it the golden plate , whereon was written the name of God, advanced alone, and the Conqueror, who was expected to give the city to be plundered, and the high priest to be insulted and slain, kissed the name of God, recognizing in the priest one whom lie had seen in the like dress in a dream, who had bidden him, when hesitating, cross to Asia; for that he would go before his army and deliver the Persian empire to him.<\/P> The result is related to have been, that Alexander promised to allow the Jews in Judea to live according to their own laws, remitted the tribute of every seventh year, acceded beforehand to the terms to be proposed by those in Babylonia and Media, and that many Jews joined his army, under condition that they might live under their own laws.<\/P> Rationalism, while it remains such, cannot admit of Daniels prophecies which the high priest showed him, declaring that a Greek should destroy the Persian empire, which Alexander rightly interpreted of himself. But the facts remain; that the conqueror, who, above most, gave way to his anger, bestowed privileges almost incredible on a nation, which under the Medes and Persians had been the most despised part of the enslaved; made them equal in privileges to his own Macedonians , who could hardly brook the absorption of the Persians, although in inferior condition, among themselves .<\/P> The most despised of the enslaved became the most trusted of the trusted. They became a large portion of the second and third then known cities of the world. They became Alexandrians, Antiochenes, Ephesians , without ceasing to be Jews. The law commanded faithfulness to oaths, and they who despised their religion respected its fruits.<\/P> The immediate successors of Alexander, Ptolemy Lagi and Antiochus Nicator, followed his policy; Ptolemy especially on the ground of the fealty shown to Darius; Nicator, as having observed their faithfulness as soldiers, who had served with him ; but they were so enrolled on this visit to Jerusalem. The pagan kings multiplied, in their own purpose, faithful subjects to themselves; in Gods design, they prepared in Asia and Egypt a seed-plot for the Gospel. The settlement of the Jews at Alexandria formed the language of the Gospel; that wonderful blending of the depth of the Hebrew with the clearness and precision of the Greek. Everywhere the seed of the preparatory dispensation was sown, to be fostered, grow and ripen with the harvest of the Gospel.<\/P> For now have I seen with Mine eyes – <\/B>This is the counterpart of what the Psalmists and pious people so often pray, Awake to help me and behold Psa 59:4<\/span>; Look down from heaven, behold and visit this vine Psa 80:14<\/span>; Psa 9:13<\/span>; Look upon my trouble from them that hate me Look upon my affliction and my trouble; look upon my enemies, for they are many Psa 25:18-19<\/span>; Look upon my adversity and deliver me Psa 119:153<\/span>; O Lord, behold my affliction (Lam 1:9<\/span>, add 11; Lam 2:20<\/span>); Behold, O Lord, for I am in distress Lam 1:20<\/span>; Look and behold my reproach Lam 5:1<\/span>; Open Thine eyes, O Lord, and see Isa 37:17<\/span>; Dan 9:18<\/span>; Look clown from heaven, and behold from the habitation of Thy holiness and glory Isa 63:15<\/span>. 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.<\/P> <\/p>\n Verse 8<\/span>. I will encamp about mine house<\/B><\/I>] This may apply to the conquests in Palestine by Alexander<\/I>, who, coming with great wrath against Jerusalem, was met by Jaddua<\/I> the high priest and his fellows in their sacred robes, who made intercession for the city and the temple; and, in consequence, Alexander spared both<\/I>, which he had previously purposed to destroy. He showed the Jews also much favour, and remitted the tax every seventh year<\/I>, because the law<\/I> on that year forbade them to cultivate<\/I> their ground. See this extraordinary account in Joseph<\/I>. Antiq. lib. xi., c. 8, s. 5. Bishop Newcome<\/I> translates: “I will encamp about my house with an army, so that none shall pass through or return.”<\/P> <\/p>\n I will encamp about; pitch, not the tents of travellers and shepherds. but of an army, God in the midst of his own hosts, and angels among them, guardians, too. <\/P> Mine house; this material temple, but as it is an emblem of the church. <\/P> Because of the army; of the Persian and Grecian army, whose march lay either through or near to Judea and Jerusalem. Armies are very troublesome, costly, and dangerous in all their marches; the people of God, his city, and temple, shall be as garrisoned and fortified, as if secured by an host; God will have angels pitch their tents round about those that fear the Lord. Judea was a thoroughfare to the Egyptian and Syrian armies, to the Grecian and Persian; an unadvised attempt to stop Pharaoh-necho in his passage through once cost Josiah his life; but God will be a guard to his people, whilst their enemies are moving. All this was accomplished in the times of Alexander and his successors; in midst of those wars, though the Jews suffered somewhat, yet they were mightily defended by their God. <\/P> No oppressor shall pass through them any more; as formerly, when they had ingress, egress, regress at their pleasure, as if lords of the soil, and of the people too. <\/P> For now have I seen with mine eyes; I ever saw it, but now I manifest that I take notice of it purposely to redress it: I see how vilely they use my people; they shall do so no more. I behold <\/P> mischief and spite, to requite it, as Psa 10:14<\/span>. <\/P> <\/p>\n 8. encamp about<\/B> (Ps34:7<\/span>). <\/P> mine house<\/B>namely, theJewish people (Zec 3:7<\/span>; Hos 8:1<\/span>)[MAURER]. Or, thetemple:<\/I> reassuring the Jews engaged in building, who mightotherwise fear their work would be undone by the conqueror [MOORE].The Jews were, in agreement with this prophecy, uninjured byAlexander, though he punished the Samaritans. Typical of their finaldeliverance from every foe. <\/P> passeth by . . .returneth<\/B>Alexander, when advancing against Jerusalem, wasarrested by a dream, so that neither in “passing by” toEgypt, nor in “returning,” did he injure the Jews, butconferred on them great privileges. <\/P> no oppressor . . . passthrough . . . any more<\/B>The prophet passes from the immediatefuture to the final deliverance to come (Isa 60:18<\/span>;Eze 28:24<\/span>). <\/P> seen with mine eyes<\/B>namely,how Jerusalem has been oppressed by her foes [ROSENMULLER](Exo 3:7<\/span>; Exo 2:25<\/span>).God is said now<\/I> to have seen,<\/I> because He now begins tobring the foe to judgment, and manifests to the world His sense ofHis people’s wrongs.<\/P><\/p>\n And I will encamp about my house, because of the army<\/strong>,…. Of profane and wicked men, persecutors and heretics, who rose up in great numbers in the first ages of Christianity against the church, the house of God, where he dwells, which consisted of persons called from among the Gentiles as before; in order to protect and defend them from that great company which opposed them, the Lord encamped about them, partly by his angels, Ps 34:7<\/span> and partly by his ministers, set for the defence of the Gospel; but chiefly by his own power and presence, who is as a fire round about them. The Targum is,<\/p>\n “and I will cause my glorious Shechinah to dwell in the house of my sanctuary, and the strength of the arm of my power shall be as a wall of fire round about it.”<\/p>\n Because of him that passeth by, and because of him that returneth<\/strong>; either that his people might pass and repass with safety, who attended the worship and service of his house; or because of Satan and wicked men, who go to and fro, seeking to do all the mischief they can to the saints of the most High. This may, in a literal sense, respect the care of God over the Jewish nation, his church and people, in the times of Alexander, who passed to and fro without distressing them; or in the times of the Lagidae and Seleucidae, the kings of Egypt and Syria, during whose commotions, and their passing to and fro against each other, and against them, were still continued a kingdom.<\/p>\n And no oppressor shall pass through them any more<\/strong>; or “exactor” q; satisfaction for the sins of God’s people being exacted, required, and demanded of Christ their surety, it has been given; wherefore no exactor shall pass through them, or over them, to require it of them; not the law, for they are freed by Christ from the exaction, curse, and condemnation of it; not justice, for that is fully satisfied, and infinitely well pleased with the righteousness of Christ; nor Satan, the accuser of the brethren, requiring punishment to be inflicted, which, though he may do it, will be of no avail against them; nor the Jewish tutors and governors, who exacted of the people obedience, not only to the law of Moses, but to the traditions of the elders; since Christ has redeemed his from this vain conversation, Christians are entirely free from that yoke of bondage. This shows that this prophecy is not to be literally understood, since it is certain, that, after the delivery, of it, there were oppressors or exactors among the Jews in a literal sense: Antiochus and others oppressed them before the birth of Christ; they paid tribute to the Romans in his time; he was born at the time of a Roman tax; and, after his death, Titus Vespasian destroyed their nation, and city and temple: or, if it is, “any more” must be understood of a long time, as it were, before they were utterly oppressed.<\/p>\n For now I have seen with mine eyes<\/strong>; these are either the words of God the Father, looking with pleasure upon his church and people, about whom he encamps; and upon the satisfaction his Son has given to the divine justice for their sins, whereby they are free from all exactions and oppressions: or of the Prophet Zechariah, as Aben Ezra thinks, who saw with his eyes, in the visions of the night, all that is contained in this prophecy: and now, inasmuch as all this predicted was to be fulfilled in, or near, or about the times of Christ, therefore next follows a glorious prophecy of his coming.<\/p>\n q “exactor”, Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius.<\/p>\n Whilst the heathen world falls under the judgment of destruction, and the remnant of the heathen are converted to the living God, the Lord will protect His house, and cause the King to appear in Jerusalem, who will spread out His kingdom of peace over all the earth. Zec 9:8<\/span>. “I pitch a tent for my house against military power, against those who go to and fro, and no oppressor will pass over them any more; for now have I seen with my eyes.<\/em> Zec 9:9<\/span>. Exult greatly, O daughter Zion; shout, daughter Jerusalem: behold, thy King will come to thee: just and endowed with salvation is He; lowly and riding upon an ass, and that upon a foal, the she-ass’s son.<\/em> Zec 9:10<\/span>. And I cut off the chariots out of Ephraim, and the horses out of Jerusalem, and the war-bow will be cut off: and peace will He speak to the nations; and His dominion goes from sea to sea, and from the river to the ends of the earth.” Chanah <\/em>, to encamp, to pitch a tent. , dat. commod.<\/em> “for my house,” for the good of my house. The house of Jehovah is not the temple, but Israel as the kingdom of God or church of the Lord, as in Hos 8:1<\/span>; Hos 9:15<\/span>; Jer 12:7<\/span>, and even Num 12:7<\/span>, from which we may see that this meaning is not founded upon the temple, but upon the national constitution given to Israel, i.e., upon the idea of the house as a family. In the verse before us we cannot think of the temple, for the simple reason that the temple was not a military road for armies on the march either while it was standing, or, as Koehler supposes, when it was in ruins. stands, according to the Masora, for = , not however in the sense of without an army, but “on account of (against) a hostile troop,” protecting His house from them. But Bttcher, Koehler, and others, propose to follow the lxx and read , military post, after 1Sa 14:12<\/span>, which is the rendering given by C. B. Michaelis and Gesenius to . But this does not apply to , for a post ( , that which is set up) stands up, and does not lie down. is more precisely defined by , as going through and returning, i.e., as an army marching to and fro (cf. Zec 7:14<\/span>). There will come upon them no more ( , ad sensum<\/em>, referring to ) noges <\/em>, lit., a bailiff or taskmaster (Exo 3:7<\/span>), then generally any oppressor of the nation. Such oppressors were Egypt, Asshur, Babel, and at the present time the imperial power of Persia. This promise is explained by the last clause: Now have I seen with mine eyes. The object is wanting, but it is implied in the context, viz., the oppression under which my nation sighs (cf. Exo 2:25<\/span>; Exo 3:7<\/span>). Attah <\/em> (now) refers to the ideal present of the prophecy, really to the time when God interposes with His help; and the perfect is prophetic.<\/p>\n God grants help to His people, by causing her King to come to the daughter Zion. To show the magnitude of this salvation, the Lord calls upon the daughter Zion, i.e., the personified population of Jerusalem as a representative of the nation of Israel, namely the believing members of the covenant nation, to rejoice. Through , thy<\/em> King, the coming one is described as the King appointed for Zion, and promised to the covenant nation. That the Messiah is intended, whose coming is predicted by Isaiah (Isa 9:5-6<\/span>), Micah (Mic 5:1<\/span>.), and other prophets, is admitted with very few exceptions by all the Jewish and Christian commentators.<\/p>\n (Note: See the history of the exposition in Hengstenberg’s Christology<\/em>.)<\/p>\n , not only to thee, but also for thy good. He is tsaddq <\/em>, righteous, i.e., not one who has right, or the good cause (Hitzig), nor merely one righteous in character, answering in all respects to the will of Jehovah (Koehler), but animated with righteousness, and maintaining in His government this first virtue of a ruler (cf. Isa 11:1-4<\/span>; Jer 23:5-6<\/span>; Jer 33:15-16<\/span>, etc.). For He is also , i.e., not , salvator <\/em>, helper (lxx, Vulg., Luth.), since the niphal<\/em> has not the active or transitive sense of the hiphil<\/em> ( ), nor merely the passive , salvatus <\/em>, delivered from suffering; but the word is used in a more general sense, endowed with , salvation, help from God, as in Deu 33:29<\/span>; Psa 33:16<\/span>, or furnished with the assistance of God requisite for carrying on His government. The next two predicates describe the character of His rule. does not mean gentle, (lxx and others) = , but lowly, miserable, bowed down, full of suffering. The word denotes “the whole of the lowly, miserable, suffering condition, as it is elaborately depicted in Isa 53:1-12<\/span>” (Hengstenberg). The next clause answers to this, “riding upon an ass, and indeed upon the foal of an ass.” The before is epexegetical (1Sa 17:40<\/span>), describing the ass as a young animal, not yet ridden, but still running behind the she-asses. The youthfulness of the animal is brought out still more strongly by the expression added to , viz., , i.e., a foal, such as asses are accustomed to bear ( is the plural of the species, as in , Jdg 14:5<\/span>; , Gen 37:31<\/span>; Lev 4:23<\/span>). “Riding upon an ass” is supposed by most of the more modern commentators to be a figurative emblem of the peacefulness of the king, that He will establish a government of peace, the ass being regarded as an animal of peace in contrast with the horse, because on account of its smaller strength, agility, and speed, it is less adapted for riding in the midst of fighting and slaughter than a horse. But, in the first place, this leaves the heightening of the idea of the ass by the expression “the young ass’s foal” quite unexplained. Is the unridden ass’s foal an emblem of peace in a higher degree than the full-grown ass, that has already been ridden?<\/p>\n (Note: We may see how difficult it is to reconcile the emphasis laid upon the ass’s foal with this explanation of the significance of the ass, from the attempts made by the supporters of it to bring them into harmony. The assertion made by Ebrard, that denotes an ass of noble breed, and signifies that it is one of the noblest breed, has been already proved by Koehler to be a fancy without foundation; but his own attempt to deduce the following meaning of this riding upon a young ass from the precepts concerning the sacrifices, viz., that the future king is riding in the service of Israel, and therefore comes in consequence of a mission from Jehovah, can be proved to fail, from the fact that he is obliged to collect together the most heterogeneous precepts, of which those in Num 19:2<\/span>; Deu 21:3<\/span>, and 1Sa 6:7<\/span>, that for certain expiatory purposes animals were to be selected that had never borne a yoke, have a much more specific meaning than that of simple use in the service of Jehovah.)<\/p>\n And secondly, it is indeed correct that the ass was only used in war as the exception, not the rule, and when there were no horses to be had (cf. Bochart, Hieroz.<\/em> i. p. 158, ed. Ros.); and also correct that in the East it is of a nobler breed, and not so despised as it is with us; but it is also a fact that in the East, and more especially among the Israelites, it was only in the earlier times, when they possessed no horses as yet, that distinguished persons rode upon asses (Jdg 5:10<\/span>; Jdg 10:4<\/span>; Jdg 12:14<\/span>; 2Sa 17:23<\/span>; 2Sa 19:27<\/span>), whereas in the time of David the royal princes and kings kept mules for riding instead of asses (2Sa 13:29<\/span>; 2Sa 18:9<\/span>; 1Ki 1:33<\/span>; 38:44); and from the time of Solomon downwards, when the breeding of horses was introduced, not another instance occurs of a royal person riding upon an ass, although asses and mules are still constantly used in the East for riding and as beasts of burden; and lastly, that in both the ancient and modern East the ass stands much lower than the horse, whilst in Egypt and other places (Damascus for example), Christians and Jews were, and to some extent still are, only allowed to ride upon asses, and not upon horses, for the purpose of putting them below the Mohammedans (for the proofs, see Hengstenberg’s Christology<\/em>, iii. pp. 404-5). Consequently we must rest satisfied with this explanation, that in accordance with the predicate the riding of the King of Zion upon the foal of an ass is an emblem, not of peace, but of lowliness, as the Talmudists themselves interpreted it. “For the ass is not a more peaceful animal than the horse, but a more vicious one” (Kliefoth).<\/p>\n He concludes what he had been speaking of, — that God would be the guardian of his chosen people, so as to repel on every side the violent assaults of enemies. It is then the same as though he had said, “though the Church is not strongly fortified, it shall yet be impregnable, for God’s protection is of more value than all human strength, than all aids and helps.” God then compares himself here to a moat and a bulwark, and other kinds of fortresses, I will be, he says, a camp to my house. He mentions here house rather than city, that the Jews might feel confident that there was sufficient help in God alone, though they might dwell in a private house or in a cottage. “My Church, though it be a small house, will I yet surround with my defences, so as to render it safe from all harm.” <\/p>\n He says, from the army; and then, from him that passes through, and from him that returns. He places the army in opposition to the house; and thus he exhorts the Jews, not to regard their own strength, but to know that God alone is far better shall all armies. Though then the whole world united together and collected all its forces, he still bids them to be calmly confident, for God alone would be sufficient to put to flight all armies. And according to the same meaning he refers to him that passes through and who returns; as though he had said, “Though enemies may wander through the whole earth and occupy it from one end to the other, yet I will cause my house to remain safe.” By him that returns, he intimates, that though enemies renewed their armies the second and the third time, yet God’s strength would be always sufficient to check their assaults. In a word, what is here taught is the perpetuity of the safety of God’s people, for he will never be wearied in defending them, nor will his power be ever lessened. It often happens that those who with the best intention succor their neighbors, by degrees grow wearied, or they may have their efforts prevented by various events; but the Prophet tells us, that God is not like men, wearied or unable, after having once helped his people and repelled their enemies; for he will be always ready to aid his people, were enemies to renew the battle a hundred times. <\/p>\n By enemy then he means forces; by passing through, the obstinate cruelty of enemies; and by returning, new wars, which one undertakes, when disappointed of his hope, by collecting a new army and repairing his strength. (101) <\/p>\n At length he adds, And pass shall no more the extortioner through them. This sentence explains what he had figuratively expressed, — that though the Jews had been exposed to the will of their enemies, yet God would not hereafter suffer them to be unjustly treated and to be plundered as they had been: for under the name of extortioner he includes all plunderers who had spoiled the miserable Jews of their goods. Then he says, For I have seen with mine eyes. It would be frigid, nay insipid, to explain this clause as some do, that is, as though the Prophet had said, — that he related what had been made known to him from above: for on the contrary God testifies here, that he had seen with his eyes how cruelly and disgracefully the Jews had been treated. And some, while they regard God as the speaker, very unwisely give this explanation, — that God already foresaw what he would do. But evidently God assigns here, as I have said, a reason why he purposed to deliver the Jews from injuries, and for the future to keep them safe and defend them; and the reason given is, because he saw what grievous wrongs they were suffering. And the Prophet speaks according to the usual manner adopted in Scripture; for though nothing is hid from God’s eyes, yet he is rightly said to see what he takes notice of, and what he declares must be accounted for before his tribunal. Though then God saw even before the creation of the world what was to take place afterward in all ages, yet he is rightly said to see what he begins to call to judgment. The Jews indeed thought they were neglected by him; for the Scripture everywhere says, that God closes his eyes, is asleep, lies down, forgets, cares not, when he hides himself and appears not as the avenger of wrongs. Hence, on the other hand, the Lord declares here, that he saw with his eyes those things which were not to be tolerated, inasmuch as enemies had passed all bounds, and had so far advanced and indulged in wantonness, that their pride and cruelty were become intolerable. <\/p>\n (101) Perhaps this is too great a refinement. Marckius gives this meaning, that the “army” is a marshalled force, and that the passer through and the returner are individual enemies. But our version is very literal, only that passing through and returning may be applied to the army, — <\/p>\n And I will be a camp to mine house from an host, From it when passing through and from it when returning. <\/p>\n Or literally, <\/p>\n From the passing through and from the returning ( i.e. host.) <\/p>\n Newcome’s version is, <\/p>\n And I will encamp about mine house with an army. So that none shall pass through or return. <\/p>\n This is neither grammatically correct, nor consistent with posterior facts; for armies did pass through the land, though the house or temple of God was not invaded. Henderson’s version is in substance the same with what I have given, <\/p>\n And I will encamp about my house because of the army, Both when it passeth through and when it returneth. <\/p>\n The following line may be thus rendered— <\/p>\n And come upon them shall no more the oppressor. <\/p>\n The Septuagint give for oppressor [ ἐξελαύνων ], the driver away or banisher; the Targum has “tyrant,” which Grotius adopts. “Oppressor” is the word used by Drusius, Newcome, and Henderson. It has been said that no foreign oppressor, like the Babylonians, had invaded the land from this time to the advent of Christ, though the Jews had suffered much both from the Eygptian and Syrian kings; but the language here is so strong, that the promise must be considered as conditional, as all those promises were which were connected with their national covenant. “No more” has no limit: hence the promise must be viewed as conditional. <\/p>\n “<\/p>\n This promise,” says Dr. M‘Caul, “is of the same nature as most of the others made to Israel; that is, conditional upon their obedience. Moses has repeatedly laid down this as the general principle of God’s dealings with the Jews, especially in reference to the possession of blessing and prosperity in the land. (Deu 30:15<\/span>.)” — Ed. <\/p>\n (8) Amid all these dangers, Israel is promised, under Divine protection, a certain immunity.<\/p>\n Because of the army.<\/strong>This is the meaning of the word as pointed in the Hebrew text, but some, altering the vocalisation, would render it as a garrison; and others, as LXX., a column.<\/p>\n Him that passeth . . . returneth.<\/strong>Pusey refers these words directly to Alexander, who passed by<\/em> with his army on the way to Egypt, and returned,<\/em> having founded Alexandria, but this appears to us to be too special an application of an expression which occurs in a general sense in Zec. 7:14<\/span>; Exo. 32:27<\/span>; Eze. 35:7<\/span>. The promise, however, was undoubtedly fulfilled when Alexander entered Jerusalem, prostrated himself before the high priest, and treated the Jews with peculiar favour.<\/p>\n Oppressor.<\/strong>The same word that is used in Zec. 10:4<\/span>. (Comp. Isa. 3:12<\/span>; Isa. 60:17<\/span>.)<\/p>\n Have I seen.<\/strong>Compare Exo. 3:7<\/span>. In the estimation of the man of little faith, God only sees<\/em> when He actively interferes.<\/p>\n Zec 9:8<\/span><\/em><\/strong>. <\/strong>And I will encamp, <\/em><\/strong>&c.<\/strong> And I will inclose my house with a garrison, that none may pass by or repass; for no oppressor shall pass through them any longer, since now I look with mine eyes. <\/em>This alludes to the Maccabees, who were defenders of the house of God against Antiochus Epiphanes. They were as a wall of brass round about the temple of the sanctuary. From their days, God preserved the temple against the profanation of strangers till after the death of the Lord Jesus Christ, when he forsook it intirely. See Calmet. <\/p>\n Zec 9:8 And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.<\/p>\n Ver. 8. And I will encamp about mine house<\/strong> ] Though it be otherwise but ill fenced and fortified; yet I will see it safeguarded and secured from the inroads and incursions of enemies, who are ranging up and down, and not only robbing, but ravishing, Psa 10:9<\/span> . For what was Alexander but an arch-pirate, a strong thief, as the pirate whom he had taken told him to his teeth? And whether here be intimated by these words, <\/p>\n <\/p>\n because of him that passeth by, and him that returneth<\/strong> ] something of Alexander’s voyages, who passed by Judaea into Egypt, and to Ammon’s oracle with his army, and thence returned to Persia by the same way, not hurting the Jews, or something about the many expeditions of the Seleucidae and Lagedae to and fro from Egypt to Syria, and back again, among which hurly burly the Jews’ state stood fast, though sometime a little shaken; I dare not say (saith a learned interpreter), it may be both those and all other the like dangers are here generally comprised. <\/p>\n <\/p>\n And no oppressor shall pass through them any more<\/strong> ] Chald. No sultan; <\/em> not the Turkish tyrant, Lord of Greece, as Zec 9:13<\/span> , say those that take the text of the Jews’ glorious state at last. Calvin thinks that by this clause be only expounds what he had figuratively said before. Danaeus takes it of violence and opression among themselves, or of wringing and vexing by their own rulers; they shall be free from violence both abroad and at home. <\/p>\n <\/p>\n For now have I seen with mine eyes<\/strong> ] i.e.<\/em> I have taken good notice of it, I have seen, I have seen, as Exo 3:7<\/span> , and mine eye hath affected mine heart. I have well observed that the enemy is grown unsufferably insolent, and am therefore come to rescue and relieve my people. The Chaldee hath it thus, I have now revealed my power to do them good; Aben Ezra makes these to be the prophet’s words of himself, q.d.<\/em> I have seen all this in a manifest vision. But this is frigidum imo insulsum,<\/em> saith Calvin, an odd conceit; unless we refer it (with Montanus) to the following words, and make this the sense (which yet I like not so well), Behold, I see in the spirit, with the eyes of my mind, the Lord Christ coming and entering, with state, the city and temple.<\/p>\n because of = against. <\/p>\n passeth by. returneth: i.e. marcheth to and fro. and: or, so that. <\/p>\n oppressor. Hebrew. nagas = to press hard, as a task-master (Exo 5:6), or as a foreign oppressor (Isa 9:4; Isa 14:2, Isa 14:4), or as an exactor (2Ki 23:35). <\/p>\n seen. Supply the Ellipsis: “seen [the affliction of My People] with Mine eyes”. <\/p>\n because of him <\/p>\n There seems to be a reference here to the advance and return of Alexander (Zec 9:13) after the battle of Issus, who subdued the cities mentioned in Zec 9:1-6, and afterward returned to Greece without harming Jerusalem. But the greater meaning converges on the yet future last days (See Scofield “Act 2:17”) as the last clause of verse Zec 9:8 shows, for many oppressors have passed through Jerusalem since the days of Alexander. <\/p>\n I will: Zec 2:1-13, Zec 12:8, Gen 32:1, Gen 32:2, Psa 34:7, Psa 46:1-5, Psa 125:1, Psa 125:2, Isa 4:5, Isa 26:1, Isa 31:5, Isa 33:20-22, Isa 52:12, Joe 3:16, Joe 3:17, Rev 20:9 <\/p>\n because of him that passeth by: 2Ki 23:29, 2Ki 24:1, Jer 46:2, Jer 46:13, Dan 11:6, Dan 11:7, Dan 11:10-16, Dan 11:27-29, Dan 11:40-45 <\/p>\n no: Zec 14:11, Psa 72:4, Isa 52:1, Isa 54:14, Isa 60:18, Jer 31:12, Eze 28:24, Eze 28:25, Eze 39:29, Amo 9:15, Rev 20:1-3 <\/p>\n for: Exo 3:7, Exo 3:9, 2Sa 16:12, Act 7:34 <\/p>\n Reciprocal: Psa 147:14 – He maketh peace Isa 16:4 – for Isa 31:4 – so shall Amo 5:17 – I will Zec 2:5 – a wall Zec 10:4 – the battle Zec 12:4 – I will open Luk 1:74 – that we<\/p>\n Zec 9:8. The gist of this verse is that God would be a sure protection against any passing group that might seek to disturb His people.<\/p>\n Zec 9:8. I will encamp about my house About this temple, and my church, of which this temple is an emblem, that I may defend it from all its enemies. Because of the army The Persian and Grecian army marching to and fro through Judea. The Hebrew is literally, I will encamp about my house as a garrison, the word , here used, meaning properly a military guard set to keep watch and ward against any hostile approach. The purport of this passage is, that, while these revolutions were taking place in the neighbouring states, God would act as a guard in favour of his household, or family, against the armies that were marching forward and backward, so as not to suffer any enemy to come near to molest them; for which purpose his eyes, he says, were now, that is, at the time he was speaking of, continually upon the watch. Blayney. Many think this alludes to the Maccabees, who were defenders of the house of God against Antiochus Epiphanes. They were as a wall of brass round about the sanctuary. From their days God preserved the temple against the profanation of strangers, till after the death of Jesus Christ, when he forsook it entirely; choosing the Christian Church for his temple, and making it his peculiar care to watch over, encamp round about, and protect it. And no oppressor shall pass through any more Or rather, any longer. None of those that now threaten to invade or oppress them shall prosper in their attempts against them. For now have I seen with mine eyes I am not regardless of my people, but look upon their condition with an eye of pity and compassion.<\/p>\n 9:8 And I will encamp about {k} my house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now {l} have I seen with my eyes.<\/p>\n (k) He shows that God’s power alone will be sufficient to defend his Church against all adversaries, be they ever so cruel, or assert their power ever so often.<\/p>\n (l) That is, God has now seen the great injuries and afflictions with which they have been afflicted by their enemies.<\/p>\n The Lord promised to protect His people and land as with a band of soldiers since enemies would oppose them. "House" is probably a metonym for the whole land including its people. No enemy would oppress them ever again because the Lord had seen the plight of His people and would defend them (cf. Zec 4:10; Exo 3:7; Psa 32:8). This promise of no more oppression anticipates the second advent of Messiah.<\/p>\n "For their preservation at the time of Alexander and for their future deliverance from every oppressor, Israel is indebted to the providence of God which watched over them for good." [Note: Unger, p. 160.] <\/span><\/p>\n This section is a prophetic description of Yahweh’s march from the north, using Alexander the Great as His instrument, destroying Gentiles nations but preserving the Jews. Zechariah later predicted the coming Roman Empire (Zec 11:4-14) and the kingdom of Messiah (chs. 12-14).<\/p>\n "As history shows, the agent of the Lord’s judgment was Alexander the Great. After defeating the Persians (333 B.C.), Alexander moved swiftly toward Egypt. On his march he toppled the cities in the Aramean (Syrian) interior, as well as those on the Mediterranean coast. Yet, on coming to Jerusalem, he refused to destroy it." [Note: Barker, p. 657.] <\/span><\/p>\n Josephus reported that Alexander had a dream and because of it decided to spare Jerusalem. [Note: Flavius Josephus, Antiquities of the Jews, 11:8:3-5.] <\/span><\/p>\n "The first section of this . . . part of the book establishes from the start two important facts: the Lord’s victory is certain, and he intends to bring back to Himself peoples long alienated from Him. These truths underlie all that follows and culminate in the universal worship of the King, the Lord of hosts, in Zec 14:16-19." [Note: Baldwin, p. 162.] <\/span><\/p>\n "One should not . . . anticipate a future scenario in which God will literally march from Hadrach to Jerusalem, establishing his dominion over all opposition. What is at hand is a formulaic way of asserting an unquestionably literal establishment of YHWH’s kingship in the end times, a suzerainty to be achieved in the pattern well known to Zechariah and his fellow countrymen on the human level." [Note: Merrill, pp. 247-48. Cf. Chisholm, Handbook on . . ., p. 468.] <\/span><\/p>\n And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes. 8. about mine house ] Rather, for my house. It is a kind of dativus … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 9:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23018","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23018","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23018"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23018\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23018"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23018"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23018"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"