16<\/strong>. lifted up as an ensign upon<\/em> ] Rather, raised aloft over,<\/strong> or perhaps, shining,<\/strong> or glittering.<\/strong> So R. V. lifted on high over<\/em>. Margin, glittering upon<\/em>.<\/p>\n And the Lord their God shall save them in that day – <\/B>Still all should be Gods doing; they themselves were but as a flock, as sheep among wolves, ready for the slaughter; but they were the flock, His people, as He says, I will increase them like the flock, men, as the flock of holy things, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks, men Eze 36:37-38<\/span>. As a man saves his flock with all his strength, so He will save His people; for they are His flock. As in, Thou leddest Thy people like sheep by the hand of Moses and Aaron Psa 77:20<\/span>.<\/P> They shall be as the stones of a crown – <\/B>While Gods enemies shall be trampled under foot, as a common thing which has failed its end, these shall be precious stones; a consecrated diadem of king or priest, raised aloft, so that all can see. On His land. It was laid down, as the title-deed to its whole tenure, the land is Mine Lev 25:23<\/span>, and much more our Christian land, bought and purified by the blood of Christ.<\/P> <\/p>\n Zec 9:16<\/span><\/p>\n They shall be as the stones of a crown, lifted up as an ensign upon his land <\/em><\/p>\n The Lords people<\/strong><\/p>\n Here we see–<\/p>\n The dignity of the lords people. They are stones, precious stones, set in the crown of the King of kings. God not only spares, but pardons and justifies them. In His righteousness they are exalted; they are not only saved, but ennobled. With kings are they upon the throne.<\/p>\n Verse 16<\/span>. Shall save them in that day<\/B><\/I>] They are his flock<\/I>, and he is their Shepherd<\/I>; and, as his own, he shall save and defend them.<\/P> <\/P> As the stones of a crown<\/I>] abney nezer<\/I> mithnosesoth<\/I>, “crowned stones erecting themselves;” i.e., being set up by themselves<\/I>, as monuments<\/I> of some deliverance, they seem to be lifting themselves up<\/I>; offering themselves to the attention<\/I> of every passenger. It may however refer to stones<\/I> anointed with oil<\/I>; a sort of temporary altars<\/I> set up to the Lord for a victory gained. The same word is used, Le 21:12<\/span>: “Because the crown, nezer<\/I>, of the anointing oil of his God is upon him.” Perhaps most of those upright stones<\/I>, standing in circles<\/I>, which pass for druidical monuments<\/I>, were erected to commemorate victories, or to grace the tomb of an illustrious chief. These verses may refer to some final victory over the enemies of God’s people.<\/P> <\/p>\n The Lord their God, as in covenant with them, not only as Lord of hosts by his power, but as their God in mercy and faithfulness, <\/P> shall save them, fully deliver them, i.e. the sons of Zion, in that day, in the day of their contest and wars with the sons of Javan, <\/P> as the flock of his people; as a shepherd saves his flock, as David saved his. <\/P> For they shall be as the stones of a crown; or, seeing that they are precious, and of value with me, as the stones of a royal crown, or as the stones of trophy set up in memory of some noble achievement; <\/P> lifted up as an ensign upon his land; which are as an ensign lifted up, to which whoso repair may give thanks and rejoice in their deliverance; a form of which, for aught I know, may follow. <\/P> <\/p>\n 16. save them . . . as the flock ofhis people<\/B>as the flock of His people ought to be saved (Ps77:20<\/span>). Here the image of war<\/I> and bloodshed<\/I> (Zec9:15<\/span>) is exchanged for the shepherd<\/I> and flock,<\/I> asGod will give not only victory, but afterwards safe and lastingpeace. In contrast to the worthless sling-stones<\/I> trodden underfoot stand the (gems) “stones of the crown (Isa 62:3<\/span>;Mal 3:17<\/span>), lifted up as anensign,” that all may flock to the Jewish Church (Isa 11:10<\/span>;Isa 11:12<\/span>; Isa 62:10<\/span>).<\/P><\/p>\n And the Lord their God shall save them in that day<\/strong>,…. In the times of the Gospel, and the dispensation of it; meaning either the apostles, before said to be protected and defended, Zec 9:15<\/span> or rather the persons converted, conquered, and subdued by them, who are not killed, but saved by the Lord their God, their glorious Redeemer, from sin, Satan, the law, wrath to come, and out of the hands of all their enemies:<\/p>\n as the flock of his people<\/strong>; they being his special people, by choice, by covenant grace, and by redemption, and like to a flock of sheep; to sheep, for harmlessness, meekness, weakness, and timorousness, for being prone to go astray, and for their being clean, profitable, and sociable; and to a flock, being a distinct society of men, and but one, and a small one too, though a flock beautiful and holy:<\/p>\n for they [shall be as] the stones of a crown<\/strong>; like the gems and precious stones which are on a king’s crown; they being Christ’s jewels, highly valued and esteemed of by him; and comparable to them, for their richness through the grace of God, and for their purity, brightness, and glory in themselves, as owing to that; and for the glory they give to Christ, and for the durableness of them. The Targum renders it, “the stones of the ephod”; they may be translated, “the stones of separation” x; set for boundaries to distinguish places; those being separated by the grace of God, in effectual calling, from the rest of mankind, and laid as lively stones upon the foundation Christ:<\/p>\n lifted up as an ensign upon his land<\/strong>; the land of Judea, as trophies of victorious grace; as monuments of praise and thankfulness; and as means of encouraging others to seek to Christ, and believe in him. The allusion seems to be to trophies erected on account of victories obtained by valiant men, to perpetuate their memories; which were sometimes of brass, and sometimes of marble, with inscriptions and titles on them, that they might endure forever; and where sufficiency of such materials could not be got, a vast heap of stones used to be laid together; or large trees, and their branches cut down, and the spoils of the enemy laid upon them; and these were raised up as trophies to perpetuate the memory of mighty men to posterity. So Germanicus, having conquered the nations between the Rhine and the Elbe, piled up a vast heap of marble stones, and dedicated them to Tiberius y; and Fabius Aemilianus, having, with an army not amounting to 30,000 men, defeated an army of the Gauls near the river Rhosne, consisting of 200,000 men, set up a trophy of white stone, as well as built two temples, one to Mars, and another to Hercules z; and Domitius Aenobarbus, and Fabius Maximus, having got the victory over the Allobroges, the people of Savoy and Piedmont, erected stone towers on the spot, and fixed trophies adorned with hostile arms, which before had been unusual a; and it was an ancient custom with the Goths and Swedes, in the camps and fields where battles were fought, to fix stones like the Egyptian pyramids, on which they engraved, in a brief manner, the famous exploits performed, thereby to perpetuate the memory of the names and actions of great men b; and these pillars of stone set up for trophies, the chapiters of them might be made in the form of crowns, and may be here referred to; and so some render the words to this sense c.<\/p>\n x “lapides separationis”, Sanctius; so Aquila in Drusius. y Vid. Alex. ab Alex. Genial. Dier. l. 1. c. 22. z Strabo. Geograph. l. 4. p. 128. a Flori Roman. Gest. l. 3. c. 2. b Olai Magni de Ritu Gent. Septentrional. Epitome, l. 1. c. 16. c “Lapides coronarii”, Junius Tremellius “lapides coronati”, i. e. “epistyliis ornati trophaeis”, Piscator.<\/p>\n Through this victory over the world-power Israel will attain to glory. Zec 9:16<\/span>. “And Jehovah their God will endow them with salvation in that day, like a flock His people; for stones of a crown are they, sparkling in His land.<\/em> Zec 9:17<\/span>. For how great is its goodness, and how great its beauty! Corn will make youths to sprout, and new wine maidens.” <\/em> does not mean to help or deliver here; for this would affirm much too little, after what has gone before. When Israel has trodden down its foes, it no longer needs deliverance. It denotes the granting of positive salvation, which the explanatory clause that follows also requires. The motive for this is indicated in the clause, “like a flock His people.” Because Israel is His (Jehovah’s) people, the Lord will tend it as a shepherd tends his flock. The blessings which Jehovah bestows upon His people are described by David in Psa 23:1-6<\/span>. The Lord will do this also, because they (the Israelites) are crown-stones, namely as the chosen people, which Jehovah will make a praise and glory for all nations (Zep 3:19-20<\/span>). To the predicate the subject may easily be supplied from the context, as for example in in Zec 9:12<\/span>. To this subject attaches itself. This verb is connected with nes <\/em>, a banner, in Psa 60:6<\/span>, the only other passage in which it occurs; but here it is used in the sense of natsats <\/em>, to glitter or sparkle. The meaning, to lift up, which is given by the lexicons, has no foundation, and is quite unsuitable here. For crown-stones do not lift themselves up, but sparkle; and the figure of precious stones, which sparkle upon the land, denotes the highest possible glory to which Israel can attain. The suffix attached to refers to Jehovah<\/em>, only we must not identify the land of Jehovah with Palestine. The application of this honourable epithet to Israel is justified in Zec 9:17<\/span>, by an allusion to the excellence and beauty to which it will attain. The suffixes in and cannot refer to Jehovah<\/em>, as Ewald and Hengstenberg suppose, but refer to , the people of Jehovah. is quite irreconcilable with an allusion to Jehovah, since this word only occurs in connection with men and the Messianic King (Psa 45:3<\/span>; Isa 33:17<\/span>); and even if it were used of Jehovah, it would still be unsuitable here. For though the vigorous prosperity of the nation is indeed a proof of the goodness of God, it is not a proof of the beauty of God. Mah <\/em> is an exclamation of Amazement: “how great!” (Ewald, 330, a<\/em>). , when affirmed of the nation, is not moral goodness, but a good appearance, and is synonymous with , beauty, as in Hos 10:11<\/span>. This prosperity proceeds from the blessings of grace, which the Lord causes to flow down to His people. Corn and new wine are mentioned as such blessings, for the purpose of individualizing, as indeed they frequently are (e.g., Deu 33:28<\/span>; Psa 72:16<\/span>), and are distributed rhetorically between the youths and the maidens.<\/p>\n He continues the same subject, but uses various figures, that he might more fully confirm what then was incredible. He indeed reminds them that God would not save his people in an ordinary way, such as is common to men. He compares them to sheep, that they might know, as I have said already, that their salvation would come from heaven, as they were themselves weak, and had no strength and no power; for to show this was the object of this comparison. He declares then that the Jews would be saved, because God would supply them with every thing necessary to conquer their enemies; but that he would in a wonderful manner help their weakness, even like a shepherd when he rescues his sheep from the jaws of a wolf. For the sheep, which escapes death by the coming of the shepherd, have no reason to boast of victory, but all the praise is due to the shepherd. So also God says, that it will be his work to deliver the Jews from their enemies. <\/p>\n By saying, his own people, he seems to confine to his elect what appeared too general; for he had said save then will God. It is however certain that the people who were then small, had been cut off, so that the greater part had perished; but at the same time it was true that God was a faithful guardian of his people, for there were then many Israelites, naturally descended from their common father Abraham, who were only in name Israelites. <\/p>\n He then adds another similitude, — that they would be elevated high, like precious stones in a crown, which are borne on the head of a king, as though he had said, that they would be a royal priesthood according to what is said in the law. He had said before, They shall subdue the stones, or, with the stones, of a sling. More correct seems to be the opinion of those who read with the stones of a sling, (114) that is, that the Jews would conquer their enemies, not with swords, nor with arrows, but only with stones, in the same manner as Goliath was slain by David. Though not given to warlike arts, nor exercised in the use of arms, they would yet, as the Prophet shows, be conquerors; for their slings would be sufficient for the purpose of slaying their enemies. But some think that heathens and the unbelieving are compared to the stones of the sling, because they are worthless and of no account; which at the first sight seems ingenious, but it is a strained view. It is not at the same time improper to consider that there is here an implied contrast between the stones of the sling, and the stones of a crown; the Jews would cast stones from their slings to destroy their enemies, and they themselves would be precious stones. The Prophet seems here to represent the holy land as the chief part of the whole world. Elevated, he says, shall be the stones of crown over the land of God. Had he said over Egypt or over Assyria, the connection of the clauses would not have been so appropriate; but he names Judea, as the head of the world, and that the Jews, when prosperous and happy in it, would be like the stones of a crown, all the parts set in due order. In short, he shows, that the favor of God alone and his blessing, would be sufficient to render the Jews happy, as they would then excel in honor, enjoy the abundance of all good things, and possess invisible courage to resist all their adversaries. <\/p>\n Let us now enquire when all these things were fulfilled. We have said that Zechariah, by promising fullness to the Jews, gave them no unbridled license to indulge themselves in eating and drinking, but only expressed and extolled, in hyperbolical terms, the immense kindness and bounty of God to them. This is one thing. <\/p>\n But at the same time we must by the way consider another question: He says, that they would be like arrows and swords. Now as they were too much inclined to shed blood, he seems here to excite them in a manner to take vengeance fully on their enemies, which was by no means reasonable. The answer to this is plain — that the Jews were not to forget what God prescribed in his law: for as when God promised large abundance of wine, and a plentiful provision, he did not recall what he had already commanded — that they were to practice temperance in eating and drinking; so now when he promises victory over their enemies, he is not inconsistent with himself, nor does he condemn what he had once approved, nor abrogate the precept by which he commanded them, not to exercise cruelty towards their enemies, but to restrain themselves, and to show mercy and kindness. We hence see that we are not to judge from these words what is right for us to do, or how far we may go in taking revenge on enemies; nor to determine what liberty we have in eating and drinking. Such things are not to be learnt from this passage, or from similar passages; for the Prophet here does only set forth the power of God and his bounty towards his people. <\/p>\n Now again it may be asked, when has God fulfilled this, when has he made the Jews far and wide victorious and the destroyers of their enemies? All Christian expositors give us an allegorical explanation, — that God sent forth his armies when he sent forth Apostles into all parts of the world, who pierced the hearts of men, — and that he slew with his sword the wicked whom he destroyed. All this is true; but a simpler meaning must in the first place be drawn from the words of the Prophet, and that is, — that God will render his Church victorious against the whole world. And most true is this; for though the faithful are not furnished with swords or with any military weapons, yet we see that they are kept safe in a wonderful manner under the shadow of God’s hand. When adversaries exercise cruelty towards them, we see how God returns their wicked devices on their own heads. In this way is really fulfilled what we read here, — even that the children of God are like arrows and swords, and that they are also preserved as a flock; for they are too weak to stand their ground, were not the Lord to put forth his power, when he sees them violently assailed by the wicked. There is then no need to turn the Prophet’s words to an allegorical meaning, when this fact is evident that God’s Church has been kept safe, because God has ever blunted all the weapons of enemies; yea, he has often by a strong hand discharged his arrows and vibrated his sword. For when Alexander the Great had passed over the sea, when he had marched through the whole circuit of the Mediterranean sea, when he had filled all the country with blood, he came at length to Judea; how was it that he left it without committing any slaughter, without exercising any cruelty, except that God restrained him? It will not weary you, if I relate what we read in Josephus; and it is true I have no doubt. He says, that when Alexander came, he was full of wrath, and breathing threats against those Jews by whom he had not been assisted, and who seemed to have despised his authority: after having thus given vent to his rage, he at length came into the presence of Jadeus the high-priest, and seeing him adorned with a mitre, he fell down and humbly asked pardon; and while all were amazed his answer was — that God had appeared to him in that form while he was yet in Greece, and encouraged him to undertake that expedition. When therefore he saw the image or figure of the God of heaven in that sacerdotal dress, he was constrained to give glory to God. Thus far Josephus, whose testimony in this instance has never been suspected. <\/p>\n There is then no reason for any one to weary himself in finding out the meaning of the Prophet, since this fact is clear enough — that God’s elect have been victorious, because God has ever sent forth his arrows and vibrated his sword. At the same time there is another view of this victory; for alien and remote people were subdued by the sword of the Spirit, even by the truth of the gospel: but this is a sense deduced from the other; for when we apprehend the literal meaning of the Prophet, an easy passage is then open to us, by which we may come to the kingdom of Christ. These remarks refer to the abundance of provisions, as well as to the victory over enemies. It now follows — <\/p>\n (114) This rendering is supported by the Septuagint, the Targum, the Vulgate, and adopted by Grotius, Marckius, and Newcome. But to “subdue” or tread down, “the sling-stones” is the version of Kimchi, Piscator, Dathius, and Henderson; who have thought that the Greeks are here called “sling-stones,” by way of contempt, as the Jews are called “crown-stones” in verse 16, by way of honor; the first were common and worthless; the second rare and precious. What seems unfavorable to this metaphor is the expression, “lifted up as ensign,” as applied to “the stones of a crown.” The words [ אבני נזר ], have been rendered, “stones of separation,” that is, stones separated, set apart and consecrated to a particular use. See Gen 28:18<\/span>; Jos 4:5<\/span>. Hence Blayney’s version is, “consecrated stones,” in accordance with the Septuagint, “[ λιθοι ἁγιοι ] — sacred or holy stones,” and also with the Syriac and Arabic versions. They were stones, as it seems, set up as memorials of victory. Suitable then is the expression, that they were raised, erected or lifted up as banners or ensigns over the land. “Crowned trophies” is the rendering of Newcome, — stones encircled by a crown as monuments of victory. But whether we render the words, consecrated or crowned stones, the same thing is meant: and the propriety of the principle which follows becomes evident. — Ed. <\/p>\n (16) Flock.<\/strong>Observe here the first introduction of the word and idea of flock, which plays such a prominent part in the next three (four?) chapters.<\/p>\n 16<\/strong>. <\/strong> Save <\/strong> Victory will come, because Jehovah will be the deliverer of his people. <\/p>\n In that day <\/strong> The day of battle described in Zec 9:13-15<\/span>. <\/p>\n As the flock of his people <\/strong> Better, like a flock his people. His people <\/em> is the object of the verb to be supplied from the preceding; the thought of the whole being, “He will deliver his people as a shepherd delivers his flock from the ravages of wild beasts.” <\/p>\n As the stones of a crown <\/strong> The Israelites will trample under foot the stones hurled by the enemies (Zec 9:15<\/span>), and the enemies themselves will suffer a similar fate, but Israel will be guarded and cared for tenderly, like a precious stone in the royal diadem (compare Hag 2:23<\/span>). <\/p>\n Lifted up as an ensign <\/strong> R.V., “lifted on high.” The meaning of the Hebrew verb nasas <\/em> is not quite certain; of the two meanings suggested the context favors the one in margin R.V., “glittering.” Israel shall sparkle or glitter like a precious stone. A picture of the glory to which the Jews will be exalted. <\/p>\n His land <\/strong> The land of Jehovah. Some of the constructions in this verse are very peculiar. To remove these peculiarities various emendations, involving alterations, omissions, and additions, have been suggested. Nowack, for example, reads, “And Jehovah their God will save them in that day; like a flock he will pasture his people upon his land.”<\/p>\n Zec 9:17<\/span> <\/strong> describes further the glories to be showered upon the restored nation. <\/p>\n His <\/strong> Not Jehovah’s, but the people’s. <\/p>\n Goodness <\/strong> Not moral goodness, but goodly appearance, equivalent to prosperity <\/em> (so margin R.V.). <\/p>\n Beauty <\/strong> Expresses practically the same idea as the preceding. In the restoration the land will be pleasant to look upon. <\/p>\n Corn wine <\/strong> Though the prophet has in mind general prosperity, he mentions specifically two of the chief products of Palestine (see on Joe 1:10<\/span>); and though all the inhabitants will be benefited by the new prosperity, he singles out two classes who would show in the most marked manner the renewal of energy and vigor, the young men and the young women. Between these two he distributes rhetorically the two blessings specified.<\/p>\n New wine <\/strong> See on Joe 1:10<\/span>. In making temporal prosperity a part of the Messianic promise this prophet agrees with many of his predecessors (see on Hos 2:21-22<\/span>; Amo 9:13<\/span>; Isa 4:2<\/span>).<\/p>\n Zec 9:16<\/span><\/em><\/strong>. <\/strong>For they shall be as the stones of a crown<\/em><\/strong><\/strong> Or rather, as consecrated stones. <\/em>Both single stones, and heaps of stones set up by way of memorial, are frequently spoken of; and these might well be called abnei nezer, <\/em>as being separated, set apart, <\/em>or consecrated <\/em>to a particular use. Thus we read that Jacob took a stone, and set it up for a pillar, and poured oil upon it. <\/em>Gen 28:18<\/span>. And twelve such stones were pitched in memory of the passage through Jordan. Jos 5:15<\/span>. <\/p>\n REFLECTIONS.<\/strong>1st, When God comes with blessings to his people, he will execute vengeance on their enemies. <\/p>\n 1. The neighbouring nations, who had been such oppressors of Israel, shall be punished. [2.] Tyre and Zidon, though supported by every human advantage, very wise, very strongly fortified, and very rich, <\/em>shall fall; God will cast her out, destroy her power in the sea where she reigned queen of the ocean, and she shall be devoured with fire. Note; <\/em>There is neither counsel nor might against the Lord. <\/p>\n [3.] The cities of the Philistines, Ashkelon, Gaza, and Ekron, shall be terrified at their neighbours’ ruin, ashamed <\/em>of the confidence that they reposed in Tyre; the king of Gaza <\/em>shall perish; Ashkelon <\/em>shall become desolate and uninhabited, and a<\/em> bastard <\/em>or stranger shall dwell in Ashdod; <\/em>which was fulfilled when Alexander destroyed all these places, and took the inhabitants prisoners; and afterwards the Jews, under the Maccabees, subdued great part of these countries. <\/p>\n 2. A remnant of these will yield to the power of divine grace. Their bloody enmity against God’s people, and their abominable idolatries, shall then be removed; but he that remaineth, even he, shall be for our God, <\/em>returning to him in true repentance, and converted by the preaching of the Gospel; and he shall be as a governor in Judah, <\/em>dear to God, and honourable as the chiefs of Judah; and Ekron<\/em> as a Jebusite, <\/em>or inhabitant of Jebus, that is Jerusalem; the middle wall of partition being broken down, and no difference any longer subsisting between Jew and Gentile, both alike admitted into the church, and heirs together of the grace of life. <\/p>\n 3. God’s care over his believing people will eminently appear. I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth, <\/em>which literally refers to the protection that God gave them against the army of the Greeks under Alexander, who, amidst his other ravages, favoured the Jews. And spiritually it speaks God’s watchfulness over his faithful ones, who, amidst all the legions of hell, and the powers of earth combined against them, are preserved; and no oppressor shall pass through them any more, <\/em>which cannot be fully understood of the Jewish people, since many enemies afterwards oppressed them; but is gloriously verified respecting the faithful Israel of God; who, being justified from all things by the blood and intercession of Jesus, are delivered from condemnation and the yoke of bondage: for now have I seen with mine eyes, <\/em>which expresses his watchfulness over his believing people who cleave to him, and his delight in them; so that they are safe from all the powers of evil. <\/p>\n 2nd, The former part of this chapter directed us to the salvation of the great Redeemer; in the latter part he appears in great humility, yet bringing joy to all his saints. 2. He will erect a glorious kingdom in the world, not by weapons of war, or outward force; but by the preaching of his Gospel, bowing the hearts of men to submit to his easy yoke; and under his government they shall be safe, nor need the chariot, horse, or battle-bow to defend them. And the heathen shall share the blessings of his government; for to them he shall speak peace, <\/em>sending to them his Gospel of peace, and causing them to enjoy in their souls the peace of God which passeth all understanding, and making them men of peace and quiet in the land; and his dominion shall be from sea even to sea, and from the river even to the ends of<\/em> the earth, <\/em>reaching in process of time from pole to pole, especially in the last days, when all nations shall hear his Gospel, and become obedient to the faith. <\/p>\n 3. The great deliverance to be wrought for the church is ascribed to the blood <\/em>of the covenant, <\/em>the blood of Jesus, which he shed upon the cross: it is called thy covenant, <\/em>the church’s, which is composed of all the faithful redeemed, because the blessings and benefits of it are hers, through Christ, who is the great Covenant-head to his believing people; and this blood was prefigured in all the sacrifices which the Jews offered of old. By virtue of this, I have sent forth thy prisoners, <\/em>those who by nature are in a state of guilt and corruption, concluded under sin; <\/em>but yielding to the calls and power of divine love, are quickened by the Holy Spirit through the infinite merit of the atoning Blood, to come forth out of the pit, wherein is no water; <\/em>where they must have perished miserably, unless thus relieved. And all who are brought out thence, look back with wonder, love, and praise, when they consider the horrible pit from which the Lord hath drawn them. Therefore, <\/p>\n 4. They are commanded to rejoice in the view of all these inestimable blessings; yea, to rejoice greatly, as well it becomes those to do who have seen the King in his beauty, and are made partakers of his great salvation. 2. They are assured of all protection and favour. To-day do I declare that I will render double unto thee, <\/em>twice as much as they hoped for; comforts far exceeding all their afflictions, and blessings double to any that their fathers had experienced; the spiritual blessings in Christ Jesus in heavenly things being unspeakably superior to the greatest temporal prosperity and earthly good things. <\/p>\n 3. They shall in these last and glorious days be victorious under the divine guidance over every enemy, and be defended by almighty power, when I have bent Judah for me, filled the bow with Ephraim, <\/em>or filled Ephraim with the bow,<\/em> strengthened their arms to bend it, and put the mighty weapons into their hands, the spiritual weapons of the Gospel, with which the apostles went forth, shooting the arrows of conviction into the stoutest hearts of sinners, and bringing them to the obedience of Christ; and raised up thy sins, O Zion, against thy sins, O Greece, <\/em>the wise disputers of this world, for which Greece was famed, as the seat of human literature and science; but all this proud wisdom shall be humbled before the Gospel-word, and the wise (many of them) made willing to become fools that they may be wise; and made thee as the sword of a mighty man, <\/em>so piercing and sharp is the word of God in the mouths of his ministers, when accompanied by the demonstration of the Spirit. And the Lord shall be seen over them, <\/em>as when on the day of Pentecost the fiery tongues descended upon the apostles; or in the constant supports of grace and courage he ministered unto them, and still does minister to all his servants, evidently manifesting the divine power which makes their labours effectual; and his arrow shall go forth as the lightning, <\/em>swift shall his Gospel spread, and fill the world with its light and glory: and the Lord God shall blow the trumpet, <\/em>his ministers shall sound a terrible alarm in the ears of impenitent sinners, and shall go with whirlwinds of the south, <\/em>executing judgment on all who obey not his word; or the trumpet <\/em>is like the jubilee trumpet, a proclamation of pardon, peace, and liberty; and the whirlwinds, <\/em>the powerful energy of the word preached, bearing down all opposition before it in the sinner’s heart. The Lord of Hosts shall defend them <\/em>from every foe, and they shall devour, and subdue with sling-stones; <\/em>though they seem as unequal to contend with their enemies respecting wisdom and power, as David to cope with Goliath; yet like him, these weak things shall confound the mighty, and bring the most self-righteous and stout-hearted sinner to bow in the dust, and accept the grace of the Gospel; they shall drink <\/em>deep at the fountain of truth, and of the consolations of the Spirit, and make a noise as through wine, <\/em>full of joy and thankfulness, and songs of praise; and they shall be filled <\/em>with the love of God, and a sense of the efficacy of the atonement of Jesus, as bowls <\/em>with the blood of the sacrifice, and as the corners of the altar <\/em>on which it was sprinkled, as our consciences are with the blood of Christ, sealing our pardon and peace. And the<\/em> Lord their God shall save them in that day as the flock of his people, <\/em>either the ministers above spoken of, whom the Lord sends to fight his battles, or rather those who are subdued by the sword of the Spirit, and now numbered with such as bear Christ’s easy yoke, and share in the blessings of his people; whom like a shepherd he feeds, watches over, and protects from every evil; for they shall be as the stones of a crown, <\/em>so precious in God’s sight; lifted up as an ensign upon his land, <\/em>trophies of the victories of Jesus, and, if perseveringly cleaving to him, monuments of his grace for ever and ever. <\/p>\n Some refer these promises to Israel after the flesh, when under the Maccabees they were victorious over Antiochus and their other foes; but the sense given seems far preferable, and affords a nobler view of the prophesy. Zec 9:16 And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the stones of a crown, lifted up as an ensign upon his land.<\/p>\n Ver. 16. And the Lord their God shall save them<\/strong> ] Not defend them only, as Lord of hosts, Zec 9:15<\/span> , but as a further favour, save them as their God in covenant with them. <\/p>\n <\/p>\n As the flock of his people<\/strong> ] Rescuing them, as David did his lamb from the lion and bear, and tending them continually. <\/p>\n <\/p>\n As the stones of a crown<\/strong> ] Costly and precious, or monumental stones, with crowns on the top, and set up for trophies.<\/p>\n stones = gems. <\/p>\n crown = diadem. <\/p>\n lifted up = conspicuous, or sparkling. <\/p>\n land = soil. <\/p>\n shall save: Psa 100:3, Isa 40:10, Jer 23:3, Eze 34:22-26, Eze 34:31, Mic 5:4, Mic 7:14, Luk 12:32, Joh 10:27, 1Pe 5:2-4 <\/p>\n as: Isa 62:3, Hag 2:23 <\/p>\n lifted: Zec 8:23, Isa 11:10-12, Isa 60:3, Isa 60:14, Zep 3:20 <\/p>\n Reciprocal: Num 2:2 – the ensign Isa 2:11 – in that day Isa 25:6 – make Jer 31:10 – and keep Zec 12:8 – defend Rev 12:1 – crown Rev 19:12 – on his<\/p>\n Zec 9:16. Stones of a crown refers to the ornaments on the head piece that denotes victory. Gods people were given assurance that they would surmount all difficulties that the enemies raised in their path.<\/p>\n 9:16 And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the {a} stones of a crown, lifted up as an ensign upon his land.<\/p>\n (a) The faithful will be preserved, and reverenced by all, that their very enemies will be compelled to esteem them: for God’s glory will shine in them, as Josephus declares of Alexander the great when he met Jadi the high priest.<\/p>\n And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the stones of a crown, lifted up as an ensign upon his land. 16. lifted up as an ensign upon ] Rather, raised aloft over, or perhaps, shining, or glittering. So R. V. … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 9:16”<\/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-23026","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23026","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=23026"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23026\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23026"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23026"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23026"}],"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
I.<\/strong><\/p>\n
II. <\/strong>Here is also them exhibition. These stones of a crown are lifted up. They are not to be concealed. Our Saviour compares them to a city set, not in a valley, but on a hill which cannot be hid; and to a candle, placed, not under a bushel, but on a candlestick, that it may give light to all that are in the house. Christians need not be concealed–everything in their religion will bear examination, and challenges the eyes of all, whether infidels or philosophers or politicians or moralists. They ought not to be concealed–everything in their religion is adapted to do good; but for this purpose it must be known. They cannot be concealed,–their principles must operate; the sun cannot shine without showing itself.<\/p>\n
III. <\/strong>Here is also their utility,–these stones of a crown are to be lifted up as an ensign upon His land. An oriflamme suspended over the royal tent, and designed to attract and aggregate followers to the cause in which he is engaged. Their calling, to hold forth the Word of Life. They are placed and displaced; to reprove, to convince, to excite and encourage others, to seek and serve God. They are witnesses for Him; trophies of the power and greatness and riches of His grace. They proclaim what He is able and willing to do. (William Jay.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
[1.] Syria and Damascus come first under judgment; on them shall rest <\/em>the wrath of God, a burden <\/em>intolerable; and this on account of their ill usage of God’s believing people (for such he had among the Jews) whose eyes, as the eyes of one man, are, or will be, toward the Lord, <\/em>crying for help. Hamath, <\/em>which borders thereby, shall meet the same fate. Some apply the words to a quite different sense, and suppose that they speak not wrath but mercy: that the word of the Lord <\/em>is his Gospel, which shall rest in Damascus; and many of the inhabitants, as the Israel of God, shall look towards the Lord; and this was fulfilled, when St. Paul was, near Damascus, brought to the knowledge of Jesus, and immediately preached him in the synagogues. See the critical notes. <\/p>\n
1. The adored Messiah appears; and the prophet cries, Behold him, <\/em>that the eye of faith might be directed forward to that blessed time, which was now fast approaching: thy king cometh unto thee, <\/em>the long-expected Son of David, to sit on his Father’s throne; he is just, <\/em>in himself perfectly righteous, and administering the kingdom of his grace with the highest justice; and having salvation, <\/em>the author and finisher of it, procuring it by the infinite merit of his blood, and ascending to his throne to apply it to his faithful people’s hearts, and make them partakers of his divine nature; lowly, <\/em>humbling himself for our sakes to the form of a servant, and to the death of a slave; or poor <\/em>and afflicted, <\/em>as he appeared during all the days of his sojourning here below; and riding upon an ass, and upon a colt the foal of an ass,<\/em> or even upon a colt, for thus our Lord made his entry into Jerusalem, Mat 21:4-5<\/span> amid the Hosannahs of the multitude. <\/p>\n
3rdly, The promises delivered in this chapter seem not so much to belong to any happy state of the Jewish affairs, as to the times of the Gospel; at least then they shall most eminently receive their accomplishment, and particularly in the final restoration of the Jews.
1. Sinners are invited to turn to the strong-hold <\/em>Christ Jesus, who alone is able to protect them from the assaults of their spiritual enemies, Satan, sin, and death; to save them from the wrath of God, the curse of a broken law; and to supply all their wants out of his fulness. They are called prisoners of hope; <\/em>by nature enslaved by corruption, and condemned by guilt; their state in and of themselves desperate, and every effort to escape by the powers of nature fruitless: yet in the Gospel, hope beams into the prison, Jesus hath opened the doors by his blood, having obtained redemption from all sins for all who will repent and believe, having purchased eternal glory for all the faithful, by his grace calling the prisoners forth, and enabling those to arise who turn to him, quitting all other dependencies, and resting their whole salvation on him alone. <\/p>\n
4. Genuine believers shall be filled with wonder, love, and praise. For how great is his goodness, <\/em>in thus loving us, living, dying for us, and bestowing upon us the riches of his grace and the abundance of his blessings; and how great is his beauty! <\/em>In every true believer’s eye he is beyond compare; the chiefest of ten thousand, and altogether lovely: corn shall make the young men cheerful, and new wine the maids; <\/em>true believers in Christ Jesus shall be vigorous, active, lively; going forth as refreshed with corn and wine, singing in the good ways of God, and fruitful, <\/em>as it is by some translated, in every good word and work. <\/p>\nFuente: 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","protected":false},"excerpt":{"rendered":"