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Zechariah 9 |
King James Version
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Zechariah 9:1 The burden of the word of the LORD in the land of Hadrach, and Damascus [shall be] the rest thereof: when the eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.
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Zechariah 9:2 And Hamath also shall border thereby; Tyrus, and Zidon, though it be very wise.
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Zechariah 9:3 And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets.
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Zechariah 9:4 Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire.
Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion. I said that the synagogue is no better than a theater, and I bring forward a prophet as my witness. Surely the Jews are not more deserving of belief than their prophets. “You had a harlot’s brow; you became shameless before all.” Where a harlot has set herself up, that place is a brothel and a theater; it also is a den of robbers and a lodging for wild beasts. Jeremiah said, “Your house has become for me the den of a hyena.” He does not simply say “of a wild beast” but “of a filthy wild beast,” and again, “I have abandoned my house, I have cast off my inheritance.” But when God forsakes a place, that place becomes the dwelling of demons.
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Zechariah 9:5 Ashkelon shall see [it], and fear; Gaza also [shall see it], and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited.
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Zechariah 9:6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
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Zechariah 9:7 And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite.
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Zechariah 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.
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Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
Indeed, our Lord Jesus Christ, when he was about to enter Jerusalem, ordered his disciples to get him the ass with its foal, which was tied at a gate of the village of Bethphage, and he rode upon it as he entered Jerusalem. Since it had been explicitly foretold that the Christ would do precisely this, and when he had done it in the sight of all he furnished clear proof that he was the Christ. And yet, even after these things have happened and are proved from the Scriptures, you persist in refusing to believe. Zechariah, one of the twelve prophets, predicted this very event when he said, “Rejoice greatly, O daughter of Zion; shout for joy, O daughter of Jerusalem. Behold, your king will come to you, the just and the Savior; meek and lowly, riding upon an ass, and upon the foal of an ass.” The prophetic spirit, as well as the patriarch Jacob, mentioned the ass, an animal accustomed to the yoke, and its foal, which were in his possession. Then he asked his disciples, as I have said before, to lead the beasts to him. This constituted a prediction that both you coming from the synagogue and those who would come from the Gentiles would believe in him. As the unharnessed foal was a figure of the former Gentiles, so the ass, accustomed to the yoke, was a symbol of those coming from among your people.
But how, after not walking openly among the Jews and retiring into the wilderness, does Jesus again enter openly? Having quenched their anger by retiring, he comes to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into agony; for no sign attracted the people as that of Lazarus. And another Evangelist says that they strewed their garments under his feet and that “the whole city was moved,” with so great honor did he enter. And this he did, prefiguring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For “Rejoice, for your king comes unto you meek” belonged to him as fulfilling a prophecy, but the sitting upon the ass was the act of one prefiguring a future event, that he was about to have the impure race of the Gentiles subject to him.
A spiritual disciple of this sort truly receiving the spirit of God, who was from the beginning, in all the dispensations of God, present with humankind, and announced things future, revealed things present, and narrated things past—[such a person] does indeed “judge all men but is himself judged by no man.” For he judges the Gentiles, “who serve the creature more than the Creator,” and who with a reprobate mind spend all their labor on vanity. And he also judges the Jews, who do not accept the word of liberty nor are willing to go forth free, although they have a deliverer present [with them]. But they pretend, at a time unsuitable [for such conduct], to serve, [with observances] beyond [those required by] the law, God who stands in need of nothing. And [they] do not recognize the advent of Christ, which he accomplished for the salvation of humanity. Nor are [they] willing to understand that all the prophets announced his two advents: the one, indeed, in which he became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was the stone rejected by the builders, and was led as a sheep to the slaughter, and by the stretching forth of his hands destroyed Amalek. … He gathered from the ends of the earth into his father’s fold the children who were scattered abroad. … [He] remembered his own dead ones who had formerly fallen asleep and came down to them that he might deliver them. But [in the second advent] he will come on the clouds, bringing on the day which burns as a furnace, and striking the earth with the word of his mouth, and judging the impious with the breath of his lips. Having a fan in his hands, he cleanses his floor, and gathering the wheat indeed into his barn, he burns the chaff with unquenchable fire. .
At another time, he speaks of us under the figure of a colt. He means by [the colt] that we are unyoked to evil, unsubdued by wickedness, unaffected, highspirited only with him our Father. We are colts, not stallions, “who whinny lustfully for their neighbor’s wife, beasts of burden unrestrained in their lust.” Rather, we are free and newly born, joyous in our faith, holding fast to the course of truth, swift in seeking salvation, spurning and trampling upon worldliness. “Rejoice greatly, O daughter of Zion. Shout for joy, O daughter of Jerusalem. Behold, your king comes to you, the just and the Savior, and he is poor and riding upon an ass and upon a young colt.” He is not satisfied to say “colt”; he adds “young” to emphasize humankind’s rejuvenation in Christ and its unending, eternal youth and simplicity. Our divine Tamer trains such young colts as we little ones. Although the passage speaks of a young ass, it too is a colt. .
Author: Clement Of Alexandria Rank: Author AD: 215
The patriarchs had gone at first without Benjamin, and the apostles without Paul. Each came, not as the first, but was summoned by those who were the first, and by his arrival he made the goods of those who were first more plenteous. “There is grain in Egypt”; that is, where the famine is greater, the plenty is greater. There is much grain in Egypt. Surely, and God the Father says, “Out of Egypt I called my Son!” Such is the fecundity of that grain, for there could not have been a harvest unless the Egyptians had sown the grain earlier. There is, then, grain which no one earlier believed to exist; the patriarchs engage in negotiations in regard to this grain. And they indeed brought money, but the good gave them the grain and gave them back the money. For Christ is not bought with money but with grace; your payment is faith, and with it are bought God’s mysteries. Moreover, this grain is carried by the ass, which before was unclean according to the law but now is clean in grace.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Zechariah 9:10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion [shall be] from sea [even] to sea, and from the river [even] to the ends of the earth.
Peace and tranquility of soul are more than all the glory of the house, for peace surpasses all understanding. This is that peace beyond all peace, which will be given after the third moving of heaven, sea, earth and dry land, when he will destroy all the powers and principalities. “Heaven and earth will pass away,” and the whole figure of this world. Every man will rise up against his brother with the sword, that is, with the word that penetrates the marrow of his soul, to destroy what is opposed, namely, the chariot of Ephraim and the horse from Jerusalem, as Zechariah says. And such will be the peace over all the passions of the body which are not in opposition, and over the minds of unbelievers, who are not a hindrance, that Christ will be formed in all and will make an offering of the hearts of all people in submission to his Father.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Zechariah 9:11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein [is] no water.
The sun was darkened because of the Sun of justice. The rocks were rent because of “the spiritual rock.” Tombs were opened, and the dead arose, because of him who was “free among the dead.” He “sent forth his prisoners out of the pit, wherein there is no water.” Do not be ashamed, then, of the Crucified, but say with confidence, “He bears our sins and carries our sorrows, and by his bruises we are healed.” Let us not be ungrateful to our Benefactor. Again, “For the wickedness of my people was he led to death; and I shall give the ungodly for his burial, and the rich for his death.” And Paul says clearly “that Christ died for our sins, according to the Scriptures, and that he was buried, and that he rose again the third day, according to the Scriptures.”
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Zechariah 9:12 Turn you to the strong hold, ye prisoners of hope: even to day do I declare [that] I will render double unto thee;
“You have led me down, because you have been made my hope: a tower of strength from the face of the enemy.” My heart is vexed, says that unity from the ends of the earth, and I toil in the midst of temptations and offenses. The heathen are envious, because they have been conquered. The heretics lie in wait, hidden in the cloak of the Christian name. Within the church itself the wheat suffers violence from the chaff. In the midst of all these things when my heart is vexed, I will cry from the ends of the earth. But there forsakes me not the same that has exalted me upon the rock, in order to lead me down even unto himself, because even if I labor, while the devil through so many places and times and occasions lies in wait against me, he is to me a tower of strength, to whom I shall have fled for refuge. Not only I shall escape the weapons of the enemy, but even against him securely I shall myself hurl whatever darts I shall please. For Christ himself is the tower. He has been made for us a tower from the face of the enemy, who is also the rock upon which the church has been built. Are you taking heed that you not be smitten by the devil? Flee to the tower. The devil’s darts will never follow you to that tower. There you will stand protected and fixed. But in what manner shall you flee to the tower? Let not a person, set perhaps in temptation, seek that tower in body, and when he shall not have found it, be wearied or faint in temptation. The tower is before you. Call Christ to mind, and go into the tower.
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Zechariah 9:13 When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
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Zechariah 9:14 And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south.
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Zechariah 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.
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Zechariah 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.
We have been speaking in a general way; let us now speak in particular about the interior of a person. A wheel, as you know, rests upon the ground with a very slight base. Nor does it merely rest; it rolls along; it does not stand still but barely touches the ground and passes on. Further, when it rolls onward, it always mounts higher. So the saintly person, because he has a human body, has to give some thought to earthly matters. When it comes to food and clothing and other such matters, he is content with what he has, and merely touching the ground with them, hastens to other things. He who runs in haste to higher things carries within himself your word. We read in the prophet, “Holy stones roll over the land.” Notice what he said: “Holy stones roll over the land.” Because they are wheels, they speed over the land and on to higher places. Do you want to hear about more wheels? We read, “And one wheel within another”; and again in Ezekiel, “The wheels move one within the other.” The two wheels are the New and Old Testament; the old moves within the new and the new within the old. And Ezekiel goes on, “Wherever the spirit wished to go, there the wheels went.” Ecclesiastes, moreover, says of the end of the world: “And the broken wheel falls into the well.” Much more could be said about wheels, but our sermon speeds on to the rest of the psalm.
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Zechariah 9:17 For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids.
Now concerning the several sorts of food, the Lord says to you, “You shall eat the good things of the earth,” and “All sorts of flesh shall you eat, as the green herb,” but “You shall pour out the blood.” For “not those things that go into the mouth, but those that come out of it, defile a man.” “I mean blasphemies, evil speaking, and if there be any other thing like that. But “do you eat the fat of the land with righteousness.” For “if anything be pleasant, it is his; and if there be anything good, it is his: wheat for the young men, and wine to cheer the maids.” For “who shall eat or who shall drink without him?” Wise Ezra does also admonish you and says, “Go your way, and eat the fat, and drink the sweet, and do not be sorrowful.” .
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