15<\/strong>. The Lord of hosts shall defend them<\/em> ] See, for examples of the first fulfilment, 1Ma 3:16-24 ; 1Ma 4:6-16 ; 1Ma 7:40-50 .<\/p>\n devour<\/em> ] It is not said what they shall devour. Calvin takes this and what follows literally of eating and drinking, i.e. of enjoying plenty: “Adjungit etiam fore illis copiam panis et vini, ut saturentur.” Others, as Pusey, supply “their enemies” after “devour” and take it as an image of “destruction or absorption only, as in that, thou shall consume<\/em> [lit. eat<\/em> ] all the people which the Lord thy God shall deliver thee<\/em>, Deu 7:16<\/span>.” Comp. Num 14:9<\/span>. But then no adequate sense is given to the following clauses, Thou shalt drink<\/em>, &c. It seems best to regard the whole as a figurative description of a wild beast devouring its prey: they shall devour<\/em> (the flesh of their enemies, comp. Num 23:24<\/span>); they shall tread on<\/em> (them, as on) sling stones; they shall drink<\/em> (their blood) and make a noise as through wine; they shall be filled<\/em> (with it) like bowls<\/em> (which hold the blood of the sacrifices), like the corners of the altar<\/em> (round which it is copiously poured). See Lev 4:7<\/span>; Lev 4:18<\/span>; Lev 4:30<\/span>.<\/p>\n sling stones<\/em> ] Comp. Job 41:28-29<\/span>. The comparison of the Israelites to the precious “stones of a crown” in the next verse favours the view that their enemies themselves, and not the weapons which they hurl at them, are here compared to the “stones of a sling.” “Their enemies shall fall under them, as harmless and as of little account, as the sling-stones which have missed their aim (or spent their force), and lie as the road to be passed over.” Pusey.<\/p>\n The Lord of hosts, shall defend them – <\/B>As God says, I will defend this city to save it, for Mine own sake and for My servant Davids sake . The word is used by Isaiah only before Zechariah, and of the protection of Almighty God. The image of the complete protection on all sides stands first in Gods words to Abraham, I am thy shield Gen 15:1<\/span>; David thence says to God, Thou, O Lord, art a shield around me (Psa 3:4<\/span>, (Psa 3:3<\/span> in English)).<\/P> And they shall devour, and subdue – <\/B>Or more probably (as in the margin), shall tread on, the stones of the sling, as in the image of leviathan in Job, The son of the bow will not make him flee; sling-stones are to him turned into stubble; clubs are counted as stubble; he laugheth at the shaking of a spear (Job 41:20-21<\/span> (28, 29 English)). Their enemies shall fall under them, as harmless and as of little account as the slingstones which have missed their aim, and lie as the road to be passed over. It is not expressed what they shall devour, and so the image is not carried out, but left indefinite, as destruction or absorption only; as in that, thou shalt consume (literally, eat) all the people which the Lord thy God shall deliver thee Deu 7:16<\/span>; and, they are our bread Num 14:9<\/span>; and in that, they shall devour (literally, eat) all the people round about Zec 12:6<\/span>, where the image is of fire, not of eating. The one thought seems to be, that their enemies should cease to be, so as to molest them any more, whether by ceasing to be their enemies or by ceasing to be. There is no comparison here, (as in Balaam) with the lion; or of eating flesh or drinking blood, which, apart from the image of the wild beast, would be intolerable to Israel, to whom the use of blood, even of animals, was so strictly forbidden. They should disappear, as completely as fuel before the fire, or food before the hungry. The fire was invigorated, not extinguished, by the multitude of the fuel: the multitude of the enemies but nerved and braced those, whom they sought to destroy.<\/P> And they shall be filled like bowls, like the corners of the altar – <\/B>They shall be consecrated instruments of God; they shall not prevail for themselves, but for Him; they shall be hallowed like the bowls of the temple, from which the sacrificial blood is sprinkled on His altar, or as the corners of the altar which receive it.<\/P> <\/p>\n Verse 15<\/span>. The Lord of hosts shall defend them<\/B><\/I>] He alone is the sure trust of his Church.<\/P> <\/P> Subdue with sling-stones<\/B><\/I>] This was an ancient and powerful instrument<\/I> in the hands of the Hebrews. See Clarke on Jdg 20:16<\/span>.<\/P> <\/P> They shall drink<\/B><\/I>] After the victory gained as above, thy people shall hold a feast<\/I>, and drink and be filled with wine<\/I>. There is no intimation here that they shall drink the blood of their enemies<\/I>, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy.<\/P> <\/P> As the corners of the altar.<\/B><\/I>] They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims.<\/P> <\/p>\n The Lord of hosts shall defend them; in the most dangerous attempts the Jews, under their captains in the wars against the Grecians, were preserved to a miracle, according to this promise. <\/P> They shall devour; a few of them destroy many of their enemies. <\/P> Subdue with sling stones: as we read this passage, it seems to refer to the slaughter of Goliath with a sling, by David, a stripling; so weak means, in the hand and trader the blessing of the great God, shall do mighty things: others read the words, they shall subdue the sling-stones, that is, conquer the Grecians, who in their wars used the sling, and that with great dexterity and success. <\/P> They shall drink, in their festivals, when they offered sacrifices of thanksgiving for their victories. <\/P> Make a noise, shout with shouts of triumph, make a great noise, as through wine; as men do whose hearts are glad with success, and cheered with wine. <\/P> They shall be filled like bowls, and as the corners of the altar; rather, they shall fill, i.e. with the blood of the sacrifices they offer, both the bowls and corners of the altars, all shall be full of the blood of eucharistical sacrifices. <\/P> <\/p>\n 15. devour<\/B>the flesh of theirfoes. <\/P> drink<\/B>the blood oftheir foes; that is, utterly destroy them. Image (as Jer46:10<\/span>) from a sacrifice, wherein part of the flesh was eaten, andthe blood poured in libation (compare Isa63:1<\/span>, c.). <\/P> subdue with sling-stones<\/B>or,”tread under foot the sling-stones” hurled by the foe atthem that is, will contemptuously trample on the hostile missileswhich shall fall harmless under their feet (compare Job41:28<\/span>). Probably, too, it is implied that their foes<\/I> areas impotent as the common stones<\/I> used in slinging<\/I> whenthey have fallen under foot: in contrast to the people of God (Zec9:16<\/span>), “the (precious) stones of a crown” (compare 1Sa25:29<\/span>) [MAURER].English Version<\/I> is good sense: The Jews shall subdue the foeat the first onset,<\/I> with the mere slingers<\/I> who stood infront of the line of battle and began the engagement. Though armedwith but sling-stones, like David against Goliath, they shall subduethe foe (Jdg 20:16<\/span>; 1Ch 12:2<\/span>)[GROTIUS]. <\/P> noise<\/B>the battle shout.<\/P> through wine<\/B> (Zec10:7<\/span>). The Spirit of God fills them with triumph (Eph5:18<\/span>). <\/P> filled<\/B>with blood. <\/P> like bowls<\/B>the bowlsused to receive the blood of the sacrifices. <\/P> as . . . corners<\/B>or”horns” of the altar, which used to be sprinkled with bloodfrom the bowls (Exo 29:12<\/span>;Lev 4:18<\/span>).<\/P><\/p>\n The Lord of hosts shall defend them<\/strong>,…. Against all their enemies; against Satan, and his temptations, and all the opposition made by him; against the world, and all the rage and reproach of men; this was remarkably verified in the apostles, who were preserved by the Lord amidst a thousand snares and dangers; and who was able to do it, being Jehovah, and the Lord of armies in heaven and in earth; he was as a shield unto them, as the word t used signifies; and to which he is often compared in Scripture. The Targum renders it,<\/p>\n “the Lord of hosts shall have mercy on them;”<\/p>\n he encompassed them about with his favour as with a shield:<\/p>\n and they shall devour<\/strong>; or “eat” u; spiritual food; Christ the bread of life; whose flesh is meat indeed, and who is lived upon by faith; the blessings and promises of the everlasting covenant, of which the meek eat, and are satisfied; the Gospel and the truths of it, the words of faith and good doctrine, with which faithful ministers are nourished; all which is necessary, that they may be strengthened, and qualified to feed others with knowledge and understanding:<\/p>\n and subdue with sling stones<\/strong>; such who are stouthearted, and far from righteousness; who become by their ministry penitent and humble, and subject to Christ, his Gospel and ordinances, even by the means of preaching of the word, which seem very unpromising and unlikely; being to men foolishness, and like the scrip and sling David took with him, and by which he brought Goliath down to the ground:<\/p>\n and they shall drink<\/strong>; of the love of God, which, for its antiquity, purity, and refreshing nature, is like the best wine; and of the blood of Christ, which is drink indeed; and of the grace of the Spirit, which revives, strengthens, and extinguishes thirst:<\/p>\n [and] make a noise as through wine<\/strong>; being full of joy and thankfulness for their spiritual food and drink; and so warm, zealous, and fervent in spirit, serving the Lord; free and open in their ministrations, loudly proclaiming the grace of God; bold, and fearless of danger:<\/p>\n and they shall be filled like bowls<\/strong>; that were full of the blood of the offerings, as Jarchi and Kimchi explain it; or rather, as the Targum, that were full of fine flour and oil; they having their souls filled with good things, as the first of the above writers observes; a comfortable view of interest in the love of God; a large measure of spiritual joy, and a fulness of the gifts and graces of the Spirit, qualifying them for their work:<\/p>\n [and], as the corners of the altar<\/strong>; the Targum is,<\/p>\n “they shall shine as the blood that shines upon the wall of the altar;”<\/p>\n at the corners of which it was poured out; signifying that they should be as full of the Spirit, and spiritual things, as the altar was of blood: so the Jewish writers say, when the priest took the blood in the bowl, he sprinkled of it two sprinklings upon the two corners of the altar, on the diameter of it, and below upon the northeast horn, and upon the southwest horn; and he ordered it so, as to sprinkle the blood on the horn, that it might surround the corners, and that the blood might be on the four sides of the altar round about w.<\/p>\n t “obteget”, Burkius. u “ut comedant”, Junius & Tremellius, Piscator, Tarnovius, “et edent”, Burkius. w Maimon. Maase Hakorbanot, c. 5. sect. 6.<\/p>\n He expresses again the same thing in other words — that God would be like a shadow to his people, so that he would with an extended hand protect them from their enemies. Since the Jews might have justly felt a distrust in their own strength, the Prophet continually teaches them that their safety depended not on earthly aids, but that God alone was sufficient, for he could easily render them safe and secure. He also adds, that there would be to them plenty of bread and wine to satisfy them. He seems here indeed to promise too great an abundance, as by its abuse luxury came, for he says, that they would be satiated and be like the drunken; they shall drink, he says, and shall make a noise as through wine. Certainly those who drink wine moderately, do not make noise, but they are as composed and quiet after dinner as those who fast. Zechariah then seems here to make an unreasonable promise, even that of excess in meat and drink. But we have elsewhere seen that wherever the Holy Spirit promises abundance of good things he does not give loose reigns to men’s lusts, but his object is only to show that God will be so bountiful to his children that they shall stand in need of nothing, that they shall labor under no want. Nay, the affluence of blessings is to try our frugality, for when God pours forth as it were with a liberal hand more than what is needful, he thus tries the temperance of each of us; for when in the enjoyment of great abundance, we of our own accord restrain ourselves, we then really show that we are grateful to God. (113) <\/p>\n It is indeed true, that cheerfulness for abundance of blessings is allowed us, for it is often said in the law, “Thou shalt rejoice before thy God,” (Deu 12:18<\/span>\ud83d\ude09 but we must bear in mind, that frugal use of blessings is required, in order that the gifts of God may not be converted to a sinful purpose. <\/p>\n Then the Prophet does not here excite or stimulate the Jews to intemperance, that they might fill themselves with too much food, or inebriate themselves with too much wine; but he only promises that there would be no want of either food or drink when God blessed them as in former days. And this seems also to be specified at the end of the verse, when he mentions the horns of the altar. He had previously said, that they would be full as the bowls were; but when he adds, “the horns of the altar,” he no doubt reminds them of temperance, that they were to feast as though they were in God’s presence. They were indeed accustomed to pour out the wine and the oil on the horns of the altar; but, at the same time, since they professed that they offered from their abundance of wine and oil some first-fruits to God, it behaved them to remember that their wine was sacred, that their oil was sacred, as both proceeded from God. The Prophet then declares, that the Jews would be thus enriched and replenished with all good things, and that they were yet to remember, that they were to live as in God’s presence, lest they should by luxury pollute what he had consecrated to a legitimate end. He then adds — <\/p>\n (113) Another view is taken of this view. The destruction of enemies, and not abundance of blessings, is what is said to be set forth in this verse, according to the rendering both of the Septuagint and the Targum, followed by Jerome, Kimchi, Drusius, Grotius, Newcome, Blayney, and Henderson. “The bowl or basin,” says Blayney, “and the corners of the altar, all seem to bespeak blood; for the blood of the sacrificed beasts was part of it received in bowls for the purpose of sprinkling, and the rest poured out at the foot of the altar, Lev 4:5<\/span>.” Henry states this view as his own, and also mentions that given by Calvin, which both Scott and Adam Clarke have taken. <\/p>\n The latter part of the verse is rendered by the Septuagint as though the meaning were, that the Jews would offer abundant sacrifices to express their gratitude. “And they shall fill the bowls as well as the altar.” Junius and Tremelius, and Piscator, have rendered the Hebrew according to this meaning, taking the two caphs as signifying both and and, or as well as, “And they shall fill both the bowl and the corners of the altar,” that is, by offering sacrifices in token of their gratitude for victory. But the explanation of Grotius is, “They shall be filled with the blood of their enemies as the corners of the altar are with the blood of victims. Lev 4:25<\/span>. <\/p>\n It is difficult to know which view to take. The authorities, and perhaps the context, are in favor of the revenge that would be taken on the Grecians. In this case the metaphors, as Newcome observes, are taken from beasts of prey, not an uncommon thing in Scripture. See Num 23:24<\/span>. — Ed. <\/p>\n (15) Subdue with sling stones.<\/strong>Better, trample on sling stones<\/em> in their valorous onslaught on the enemy. For the figures devour and drink, comp. Num. 23:24<\/span>; Mic. 5:8<\/span>; Eze. 14:20<\/span>; Eze. 39:16-17<\/span>.<\/p>\n Be filled.<\/strong>With the blood of their enemies, like the bowls in which the priests caught the blood of the victims, and then sprinkled it on the corners of the altar.<\/p>\n Zec 9:15<\/span><\/em><\/strong>. <\/strong>They shall devour, <\/em><\/strong>&c.<\/strong> They shall go and subdue with<\/em> sling-stones; they shall drink blood as wine; they shall be wet <\/em>[that is to say, with blood] as bowls,as the horns of the altar. <\/em>Houbigant. <\/p>\n <\/p>\n <\/em><\/p>\n Zec 9:15 The LORD of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.<\/p>\n <\/em><\/p>\n Ver. 15. The Lord of hosts shall defend them<\/strong> ] Heb. Shall hold his buckler over them, which none can strike through. <\/p>\n <\/p>\n And they shall devour<\/strong> ] sc.<\/em> Their enemies, that till then did eat up God’s people as they eat bread, Psa 14:5<\/span> . <\/p>\n <\/p>\n And subdue with sling stones<\/strong> ] With weak means, as David did Goliath. <\/p>\n <\/p>\n And they shall drink and make a noise<\/strong> ] Tumultuabuntur quasi temulenti.<\/em> It is a catechresis signifying the very great destruction of their enemies; so that they might be even drunk with their blood if they had any mind to it; the tongues of their dogs should be dipped therein, as Psa 68:23-24<\/span> . <\/p>\n <\/p>\n And they shall be filled like bowls, &c.<\/strong> ] That held the blood of the sacrifices. <\/p>\n <\/p>\n And as the corners of the altar<\/strong> ] Which were all besprinkled with the blood of the sacrifices. A Lapide applies all this to those heavenly conquerors, and more, that is, triumphers, the apostles and martyrs.<\/p>\n The Lord of hosts. See note on Zec 1:3. <\/p>\n defend. See note on Isa 31:5. <\/p>\n devour = devour [their enemies]. <\/p>\n subdue with sling stones: or, trample on their weapons. <\/p>\n and. Some codices, with three early printed editions, read this “and” in the text. <\/p>\n make noise = shout. <\/p>\n wine. Hebrew. yayin. App-27. <\/p>\n filled: i.e. filled [with wine] like. <\/p>\n as, &c. = as the sacrificial bowls [are filled with blood, which are tossed against] the corners (or horns) of the altar. <\/p>\n they shall devour: Zec 10:5, Zec 12:6, Mic 5:8, Rev 19:13-21 <\/p>\n subdue: 1Sa 17:45, 1Co 1:18 <\/p>\n with sling stones: or, with the stones of the sling <\/p>\n shall drink: Zec 9:17, Zec 10:7, Psa 78:65, Son 1:4, Son 5:1, Son 7:9, Isa 55:1, Act 2:13-18, Eph 5:18 <\/p>\n filled like bowls: or, fill both the bowls, etc. Zec 14:20 <\/p>\n the corners: Exo 27:2, Lev 4:7, Lev 4:18, Lev 4:25 <\/p>\n Reciprocal: Num 6:20 – and after 1Sa 1:13 – she had 1Ki 4:20 – eating Psa 18:14 – he shot Psa 104:15 – wine Psa 132:16 – her saints Isa 24:9 – General Isa 31:4 – so shall Jer 31:12 – wheat Jer 31:14 – my people Joe 2:26 – ye shall Mic 2:12 – they Mic 2:13 – their Zep 3:14 – shout Zec 12:8 – defend Luk 1:15 – filled Luk 22:18 – the fruit Joh 7:37 – drink 1Co 12:13 – to drink<\/p>\n Zec 9:15. Subdue with sling-stones does not necessarily mean literally, but when God fights for his people it is as victorious as if it had been done with carnal weapons.<\/p>\n 9:15 The LORD of hosts shall defend them; and they shall devour, {z} and subdue the sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.<\/p>\n (z) He promises that the Jews will destroy their enemies, and have abundance and excess of all things, as there is abundance on the altar when the sacrifice is offered. And these things are not to move them to excess, but to sobriety, and a thankful remembrance of God’s great liberality.<\/p>\n The Lord would defend Israel and would cause His people to be victorious over their enemies. The death of these enemies would be a sacrifice to Him. However, the Israelites would experience deliverance and victory, like a flock of sheep protected by their Shepherd. They would be precious and beautiful in the Lord’s land, as jewels in a crown as they circled Jerusalem’s hills. They would trample on the sling stones (Zec 9:15) used in warfare and would become precious stones in the King’s crown (Zec 9:16).<\/p>\n The LORD of hosts shall defend them; and they shall devour, and subdue with slingstones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar. 15. The Lord of hosts shall defend them ] See, for examples of the first … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 9:15”<\/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-23025","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23025","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=23025"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23025\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23025"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23025"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23025"}],"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: 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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/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":"