5Ashkelon will see it, and fear; Gaza also, and will writhe in agony; as will Ekron, for her expectation will be disappointed; and the king will perish from Gaza, and Ashkelon will not be inhabited.
6Foreigners will dwell in Ashdod, and I will cut off the pride of the Philistines.
7I will take away his blood out of his mouth, and his abominations from between his teeth; and he also will be a remnant for our God; and he will be as a chieftain in Judah, and Ekron as a Jebusite.
5 Ashkelon will see it, and fear; Gaza also, and will writhe in agony; as will Ekron, for her expectation will be disappointed; and the king will perish from Gaza, and Ashkelon will not be inhabited.
6 Foreigners will dwell in Ashdod, and I will cut off the pride of the Philistines.
7 I will take away his blood out of his mouth, and his abominations from between his teeth; and he also will be a remnant for our God; and he will be as a chieftain in Judah, and Ekron as a Jebusite.
KJVKing James Version
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.
6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
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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JPSJPS Tanakh (1917)
5 Ashkelon shall see it, and fear, Gaza also, and shall be sore pained, and Ekron, for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited.
6 And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
7 And I will take away his blood out of his mouth, and his detestable things from between his teeth, and he also shall be a remnant for our God; and he shall be as a chief in Judah, and Ekron as a Jebusite.
Amos 1:8(v6)I will cut off the inhabitant from Ashdod, and him who holds the scepter from Ashkelon; and I will turn my hand against Ekron; and the…
Acts 8:26(v5)But an angel of the Lord spoke to Philip, saying, “Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is…
Jeremiah 47:1(v5)Yahweh’s word that came to Jeremiah the prophet concerning the Philistines, before Pharaoh struck Gaza.
Zephaniah 2:4-7(v5)For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up. Woe to the…
Zephaniah 2:10(v6)This they will have for their pride, because they have reproached and magnified themselves against the people of Yahweh of Armies.
Show all 38 cross-references
Galatians 3:28(v7)There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
1 Peter 5:5(v6)Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, to subject yourselves to one another;…
Revelation 18:9-17(v5)The kings of the earth who committed sexual immorality and lived wantonly with her will weep and wail over her, when they look at the smoke…
1 Samuel 17:34-36(v7)David said to Saul, “Your servant was keeping his father’s sheep; and when a lion or a bear came, and took a lamb out of the flock, I went…
2 Samuel 24:16-23(v7)When the angel stretched out his hand toward Jerusalem to destroy it, Yahweh relented of the disaster, and said to the angel who destroyed…
1 Chronicles 11:4-6(v7)David and all Israel went to Jerusalem (also called Jebus); and the Jebusites, the inhabitants of the land, were there. The inhabitants of…
1 Chronicles 21:15–22:1(v7)God sent an angel to Jerusalem to destroy it. As he was about to destroy, Yahweh saw, and he relented of the disaster, and said to the…
Psalms 3:7(v7)Arise, Yahweh! Save me, my God! For you have struck all of my enemies on the cheek bone. You have broken the teeth of the wicked.
Psalms 58:6(v7)Break their teeth, God, in their mouth. Break out the great teeth of the young lions, Yahweh.
Ecclesiastes 2:18-21(v6)I hated all my labor in which I labored under the sun, because I must leave it to the man who comes after me. Who knows whether he will be…
Ecclesiastes 6:2(v6)a man to whom God gives riches, wealth, and honor, so that he lacks nothing for his soul of all that he desires, yet God gives him no power…
Isaiah 2:12-17(v6)For there will be a day of Yahweh of Armies for all that is proud and arrogant, and for all that is lifted up; and it shall be brought low:…
Isaiah 11:12-14(v7)He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four…
Isaiah 14:29-31(v5)Don’t rejoice, O Philistia, all of you, because the rod that struck you is broken; for out of the serpent’s root an adder will emerge, and…
Isaiah 19:23-25(v7)In that day there will be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the…
Isaiah 20:5-6(v5)They will be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory. The inhabitants of this coast land…
Isaiah 23:9(v6)Yahweh of Armies has planned it, to stain the pride of all glory, to bring into contempt all the honorable of the earth.
Isaiah 28:1(v6)Woe to the crown of pride of the drunkards of Ephraim, and to the fading flower of his glorious beauty, which is on the head of the fertile…
Isaiah 49:22-23(v7)The Lord Yahweh says, “Behold, I will lift up my hand to the nations, and lift up my banner to the peoples. They shall bring your sons in…
Isaiah 60:14-16(v7)The sons of those who afflicted you will come bowing to you; and all those who despised you will bow themselves down at the soles of your…
Jeremiah 47:4-7(v5)because of the day that comes to destroy all the Philistines, to cut off from Tyre and Sidon every helper who remains; for Yahweh will…
Jeremiah 48:47(v7)“Yet I will reverse the captivity of Moab in the latter days,” says Yahweh. Thus far is the judgment of Moab.
Jeremiah 49:6(v7)“But afterward I will reverse the captivity of the children of Ammon,” says Yahweh.
Jeremiah 49:39(v7)‘But it will happen in the latter days that I will reverse the captivity of Elam,’ says Yahweh.”
Ezekiel 16:57-61(v7)before your wickedness was uncovered, as at the time of the reproach of the daughters of Syria, and of all who are around her, the…
Ezekiel 25:15-17(v5)“ ‘The Lord Yahweh says: “Because the Philistines have taken revenge, and have taken vengeance with contempt of soul to destroy with…
Ezekiel 26:15-21(v5)“The Lord Yahweh says to Tyre: ‘Won’t the islands shake at the sound of your fall, when the wounded groan, when the slaughter is made…
Daniel 4:37(v6)Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk…
Amos 3:12(v7)Yahweh says: “As the shepherd rescues out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be…
Zechariah 8:23(v7)Yahweh of Armies says: “In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the skirt of…
Philippians 1:20(v5)according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will…
Jeremiah 51:8-9(v5)Babylon has suddenly fallen and been destroyed! Wail for her! Take balm for her pain. Perhaps she may be healed. “We would have healed…
Romans 5:5(v5)and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv5–7In this verse also is described the devastation of…
In this verse also is described the devastation of those cities which the Prophet names; as though he had said, that all those cities which had risen up against God’s people were devoted to extreme vengeance. Zechariah says that none would be exempt from punishment, since the hand of God would be stretched forth, and extend everywhere, so that it might be easily concluded, that all those who had unjustly harassed the Church would be thus rewarded for their cruelty. This is the import of what is here said.
He says that Ascalon would see and fear; for at that time the Ascalonites were hostile to the Jews. He speaks the same of Aza, which the Greeks called Gaza; but they were deceived in thinking it was a name given to it by Cambyses, for the reason that Gaza means a treasure in the Persian language. This is childish. It is indeed certain that it has been owing to a change in the pronunciation of one letter; for ע, oin, is guttural among the Hebrews, and was formerly so pronounced, like our g: as they called Amorrah, Gomorrah, so Aza is Gaza. We have spoken of this elsewhere.
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Now it appears from geography that these cities were near the sea, or not far from the sea, and having this advantage they gathered much wealth. But as wealth commonly generates pride and cruelty, all these nations were very troublesome to the Jews. This is the reason why the Prophet says that grief would come on Gaza, and then on Ekron and on other cities. He adds, Because ashamed shall be her expectation. There is no doubt but they had placed their trust in Tyrus, which was thought to be impregnable; for though enemies might have subdued the whole land, there a secure station remained. Since they all looked to Tyrus, the Prophet says that their hope would be confounded, when Tyrus was overthrown and destroyed. The sum of the whole is, that the beginning of the vengeance would be at Tyrus, which was situated as it were beyond the world, so as not to be exposed to any evils. He says then that the beginning of the calamity would be in that city, to which no misfortunes, as it was thought, could find an access. And then he mentions that other cities, on seeing Tyrus visited with ruin, would be terrified, as their confidence would be thus subverted. He afterwards adds, Perish shall the king from Gaza, and Ascalon shall not be inhabited; that is, such a change will take place as will almost obliterate the appearance of these cities. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv6–7Meaning, that all should be destroyed, save a very…
Meaning, that all should be destroyed, save a very few, that should remain as strangers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv5–7Zec 9:5 Ashkelon shall see [it], and fear; Gaza…
Zec 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.
Ver. 5. Ashkelon shall see it and fear] For, iam proximus ardet Ucalegon, her next neighbour’s house was now on fire; and she might well fear she should be dashed at least with the tail of that overflowing storm that had swept away Tyre. The sword was now in commission; it was riding circuit, Eze 14:17, and God had given it a special charge against Ashkelon, and against the sea shore; there he had appointed it, Jer 47:6-7. Now Ashkelon, Gaza, and Ekron were situated all along the sea coast, southward of Tyre and Sidon. All these were bitter enemies to the Church; and were therefore destroyed by Alexander the Great, that man of God’s hand.
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Gaza also shall see it, and be very sorrowful] Like a travailing woman, as Isa 26:17-18, where the same word is used; her heart shall ache and quake within her; she shall have sore throes and throbs.
And Ekron; for her expectation shall be ashamed] Her hope hath abused her, her confidence is cut off, her countenance is covered with confusion. She looked that Tyre should have been a bulwark to her: or at least a refuge, if need were, but now she seeth her expectation shamed: "The expectation of the wicked shall perish." They look out of the window with Sisera’s mother, and say, "Have they not sped? have they not divided the prey," &c.? But what saith the Church? "So let thine enemies perish, O Lord," Jdg 5:30-31.
And the king shall perish from Gaza] Rex, id est, Regulus; The King, it is Regulus. for there were five princes of the Philistines; each great city having a prince over it. The Prince of Gaza that is here designed to destruction may very well be that Betis, whom Darius, the last King of Persia, had set over Gaza. He having kept out Alexander for two months, was at length taken up by him together with the city, and put to a cruel death, as Curtius testifieth.
And Ashkelon shall not be inhabited] It was so wasted by war and depopulated that it became cottages for shepherds and folds for sheep. See Zep 2:4; Zep 2:6. Howbeit after this it was reinhabited; for that bloody Herod that slew the infants was born there, being surnamed Ascalonita; and at this day it is a strong garrison of the Saracens. Saladin pulled down the walls of it; but our Richard I set them up again, as Adrichomius telleth us out of Gul. Tyrius.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv5–7Ashkelon, threatened by Zephaniah, Zep 2:4, which threat was…
Ashkelon, threatened by Zephaniah, Zep 2:4, which threat was executed by the Babylonians soon after the Jews’ captivity, when Nebuchadnezzar wasted the seacoast, and besieged and took Tyre; but this threat of Zechariah was fully executed by Alexander the Great, as is most likely.
Shall see it; as cities see the fall of neighbouring cities, they shall have the news of it, and know it; perhaps some Ashkelonites may be there, and see the siege, and tell it.
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And fear; as men that have no power to defend themselves, nor means left of fleeing from the enemy.
Gaza; another strong town, a principality of the Philistines, enemy to Israel; which in Nebuchadnezzar’s time suffered with Tyre, Zep 2:4, and shall again so suffer in Alexander’s time, as here foretold.
Be very sorrowful; at the news of Tyre’s fall shall take a fright, and fall into sorrows of a travailing woman, as the word imports.
Ekron, a city famous for idolatry, see Zep 2:4, shall as much fear and grieve as Ashkelon or Gaza.
Her expectation, her hope that Tyre would break Alexander’s power, or hold out against it, and be a refuge to her citizens, who could not hope to withstand the conqueror,
shall be ashamed; turned into shame and confusion.
The king shall perish from Gaza; the government be overthrown; and perhaps this literally was fulfilled when Alexander the Great took Gaza after two months’ siege, and two slight wounds received, and finding Boetis, the king or roitelet, advanced to that dignity by Darius, thought good to put him to a cruel death, as Curtius, l. 4.
Ashkelon shall not be inhabited, i.e. for some years it shall be as waste, or as it was laid by the Babylonian, according to Zep 2:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv5–7Ashkelon shall see it, and fear,.... That is, as…
Ashkelon shall see it, and fear,.... That is, as Kimchi explains it, when Ashkelon shall see that Tyre humbles herself and submits, she shall humble herself and submit also: and the sense may be, that the inhabitants of Ashkelon, seeing that Tyre, with all her wisdom and strong reasoning, could not stand before the power of the Gospel, but submitted and embraced the Christian religion, were induced, through the efficacy of divine grace, to do the same; and certain it is that this place became Christian; we read (h) of a bishop of Ashkelon, in the synod of Nice, and of other bishops of this place in later councils: it belonged to Palestine, and was one of the five lordships of the Philistines, Jos 13:3.
Gaza also shall see it, and be very sorrowful; this was a city of Palestine, near to Ashkelon; they are mentioned together, Jdg 1:18 the Gentile inhabitants of this place, when they saw the progress the Gospel made in Tyre, Zidon, and Ashkelon, were grieved at it, but many among them submitted to it: very likely Philip the evangelist first preached the Gospel here; see Act 8:26 there was a Christian bishop of this place in the Nicene council, and others in after ones (i).
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And Ekron; for her expectation shall be ashamed; this was also one of the five lordships of the Philistines, Jos 13:3 which, being near to Tyre, had its dependence on that, expecting it could never be taken; but when they saw that it was taken by Alexander, it was ashamed of its vain expectation, hope, and confidence: and so the inhabitants of this place, when the Gospel came to it, were "ashamed of the house of their confidence", as the Targum paraphrases the words; the confidence they had in their idols, and in the works of their own hands; and were also "ashamed because of their iniquities", as the Arabic version renders them; being convinced of them, and humbled for them, and betaking themselves to Christ for salvation from them. It is probable, that Philip preached the Gospel here, seeing it was not far from Azotus or Ashdod, next mentioned, where Philip is heard of after the baptism of the eunuch: and if Ekron is the same with Caesarea, that was called Strato's tower, as say the Jews (k); and which also Jerom (l) observes, some say are the same it is certain that Philip was there, Act 8:40 there were several Christian bishops of this place in later times (m).
And the king shall perish from Gaza; some understand this of Batis, who was governor of Gaza, when it was taken by Alexander; who was fastened to a chariot, and dragged about the city, as Curtius (n) relates; but this man was not a king, but governor of the city under one: I rather think the idol Marnes, which signifies "the lord of man", and was worshipped in this place, is here meant; which when it became Christian was destroyed, and a Christian church built in the room of it, as is reported by Jerom (o).
And Ashkelon shall not be inhabited; by Heathens, but by Christians.
(h) Reland. Palestina Illustrata, l. 3. p. 594. (i) Ib. p. 795. (k) T. Bab. Megilla, fol. 6. 1. (l) De locis Hebraicis, fol. 88. D. (m) Reland. ib. p. 676, &c. (n) Hist. l. 4. c. 6. (o) Comment in Isa. xvii. tom. 5. fol. 39. H. Epist. ad Laetam, tom. 1. fol. 19. E.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv5–7Her expectation - Her hope that Tyre would break…
Her expectation - Her hope that Tyre would break Alexander's power, or hold out against it. Ashamed - Turned into shame and confusion. The king - The government shall be overthrown. Shall not be inhabited - For many years.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv5–7Verse 5. Ashkelon shall see it, and fear] All…
Verse 5. Ashkelon shall see it, and fear] All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him.
Her expectation shalt be ashamed] The expectation of being succoured by Tyre.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v6Zec 9:6-7. And a bastard shall dwell in Ashdod…
Zec 9:6-7. And a bastard shall dwell in Ashdod — Newcome reads, strangers, understanding by the expression, “a strange and spurious race; a despicable race; born of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word, ממזרhere used, does not imply an illegitimate offspring. In proof of which he quotes Psa 69:8, where מוזר, a word from which the above is derived, is translated a stranger, so that he supposes the sense of this clause to be, that the city of Ashdod should be peopled with strangers, not descended from its present possessors. The LXX. and Chaldee understand the expression in the same sense. And I will cut off the pride of the Philistines — Ashdod, or Azotus, was burned and destroyed by Jonathan, brother of Judas Maccabeus, and eight thousand of its men burned or slain, 1Ma 10:84-85. These were probably intended here by the pride of the Philistines, that is, the pride, or excellence, of the ancient inhabitants, in whose room the strangers were introduced. And I will take away his blood out of his mouth — The Philistine shall be brought down so low, that he shall not be in a condition to molest or threaten slaughter to his neighbours, as he did formerly. And his abominations from between his teeth — He shall be reduced to such poverty, that he shall no more make banquets in honour of his idols, and feast upon them. “The idolatrous and abominable practices of the Philistines shall cease. The metaphor is taken from beasts of prey, who gorge themselves with blood.” Ashdod is mentioned by Josephus among the cities of the Phenicians which were under the dominion of the Jews; and it is well known that they exacted of all who were under their authority, a conformity, in a certain degree, to their religious rites and ceremonies. This will explain what is meant by taking his blood, &c. The stranger was required to abstain from eating blood, and from such things as were held in abomination by the Jewish law. But he that remaineth, even he shall be for our God — This was fulfilled in the times of the Maccabees, and also in the times of Alexander Jannæus, who subdued their principal cities, as Josephus relates, (Antiq., lib. 13. cap. 23,) and made them part of the Jewish dominions, the inhabitants of several of which embraced the Jewish religion. And he shall be as a governor in Judah — Shall be regarded and honoured. Blayney renders it, Shall be as a citizen in Judah, considering the expression as being used in contrast to the word which he renders stranger, Zec 9:6; and signifying that the stranger who should come to dwell in Ashdod, would, after renouncing all his heathenish practices, become a convert to the true God, and, as a governor in Judah, entitled to all the same privileges in that city, as a prime citizen enjoyed among the Jews: terms these which exactly correspond with those used by St. Paul, who, having called the unconverted Gentiles, ξενοι και παροικοι, strangers and foreigners, entitles them, after their conversion, συμπολιται των αγιων και οικειοι του Θεου, fellow-citizens with the saints, and of the household of God, Eph 2:19. And Ekron as a Jebusite — And the Philistines shall have the same privileges allowed them, and be put on the same footing, as the Jebusites, the ancient inhabitants of Jerusalem were, when the Israelites conquered them: see Jdg 1:21.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv5–7Ashkelon shall see and fear - The words express…
Ashkelon shall see and fear - The words express that to see and fear shall be as one. The mightiest and wealthiest, Tyre, having fallen, the neighbor cities of Philistia who had hoped that her might should be their stay, shall stand in fear and shame. Tyre, being a merchant-city, the mother-city of the cities of the African coast and in Spain, its desolation caused the more terror Isa 23:5-11.
And the - (a) king shall perish from Gaza - that is it shall have no more kings. It had been the policy of the world-empires to have tributary kings in the petty kingdoms which they conquered, thus providing lot their continued tranquil submission to themselves . The internal government remained as before: the people felt no difference, except as to the payment of the tribute. The policy is expressed by the title “king of kings,” which they successively bore. Sennacherib speaks of the kings of Ascalon, Ekron and Gaza .
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A contemperary of Alexander mentions, that the king of Gaza was brought alive to Alexander on its capture. Alexander’s policy was essentially different from that of the world-monarchs before him. They desired only to hold an empire as wide as possible, leaving the native kings, if they could; and only, if these were intractable, placing their own lieutenants. Alexander’s policy was to blend East and West into one. . These petty sovereignties, so many insulated centers of mutual repulsion, were essentially at variance with this plan, and so this remnant of sovereignty of 1,500 years was taken away by him, when, after a siege in which he himself was twice wounded, he took it. Alexander wholly depopulated it, and repeopled the city with strangers.
And Ashkelon shall not be inhabited - Ashkelon yielded at once to Jonathan, when he “camped against it” (1 Macc. 10:86), after he had taken and “burned Ashdod and the cities round about it.” In another expedition of Jonathan its inhabitants “met him honorably,” while “they of Gaza shut him out” at first (1 Macc. 11:60, 61). “Simon - passed through the country unto Ascalon, and the holds there adjoining,” without resistance, whereas “he turned aside to Joppe, and won it” (1 Macc. 12:33). He placed Jews in Gaza, but of Ascalon nothing is said. The ruins of a Christian city, built on its site, “khirbet-Ascalon,” have been lately discovered in the hills near Tell Zakariyeh, , and so, a little south of Timnath, a Philistine city in the days of Samson, whence Samson went to it, to gain the 30 changes of raiment Jdg 14:19. Commentators have assigned reasons, why Samson might have gone so far as the maritime Ascalon, whereas, in fact, he went to a city close by.
That city, in 536 a.d., had its Bishop . : “The site shows the remains of an early Christian Church or convent:” as a great lintel of stone , resembling somewhat the Maltese Cross, lies on the ground.” It was probably destroyed by the inundation of Muslim conquest. In 1163 a.d. it was a ruin. The distance of the ruins from the Ascalon Maiumas corresponds to that assigned by Benjamin of Tudela, being twice the distance of that city from Ashdod ; but since he was at Beth Jibrin, he must have been not far from the spot where it has been recently discovered . The Ashkelon, which was Herod’s birth-place and which he beautified, must have been the well-known city by the sea; since the distance from Jerusalem assigned by Josephus is too great for the old Ashkelon, and he speaks of it as on the sea .
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv5–7Ascalon was ruined. The other cities opened their gates,…
Ascalon was ruined. The other cities opened their gates, as Jerusalem did. (Josephus, Antiquities xi. ultra) --- Batis alone resolved to defend Gaza. He was dragged round the city when it was taken, after a siege of two months; the inhabitants were slaughtered or sold, and others brought in their stead. (Curtius iv.; Diodorus Oly. cxii.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv5–7Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat…
Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.
Ekron . . . expectation . . . ashamed--Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."
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king shall perish from Gaza--Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv5–75. Ashkelon… Gaza… Ekron… Ashdod — Four of the…
5. Ashkelon… Gaza… Ekron… Ashdod — Four of the five chief cities of Philistia. Here as in Amo_1:6-8; Zep_2:4; Jer_25:20, Gath is omitted (see further on Amo_1:6-8). The order in which the cities are mentioned here is the same as in Jer_25:20, which passage may be in the mind of the prophet.
Shall see… fear — Only with Ashkelon are both these verbs found; shall see it must be supplied with Gaza, and shall see it and fear with Ekron. The cities will see the destruction of the northern cities and they will be afraid that a similar fate will befall them.
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Very sorrowful — R.V., “sore pained”; or, tremble greatly in terror.
For her expectation shall be ashamed — R.V., “shall be put to shame.”
These words explain the terror. What is asserted of Ekron was equally true of the other Philistian cities. They expected the strong cities in the north to hold out; as long as they did so the Philistines had nothing to fear, but their fall will bring to naught all hopes and expectations. Their fear is well founded, for the enemy will soon be upon them.
The king shall perish from Gaza — Gaza will lose her independence.
Ashkelon shall not be inhabited — The population will be destroyed or carried into exile.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv5–75. her expectation] The cities of Philistia, to which…
5. her expectation] The cities of Philistia, to which (Zec_9:5-7) after the subjugation of Syria (Zec_9:1-2) and Phœnicia (Zec_9:3-4), the scourge passed, had naturally looked to Tyre to check the course of the invader and so save them from his onslaught.
the king shall perish from Gaza] Rather, a king. The prediction is, not that the then reigning monarch should perish, but that monarchical government should cease. No argument can be drawn from this in favour of the ante-captivity date of this prophecy. It had been the policy of the Assyrians, Chaldæans and Persians to leave tributary kings in the countries which they subdued. Hence their own monarchs assumed the title of “king of kings” (Ezr_7:12; Eze_26:7; Dan_2:37), and as Herodotus states it was the custom of the Persians to put honour upon the sons of the kings whom they had deposed and promote them to the sovereignty of their fathers (iii. 15). Alexander on the contrary pursued an entirely different plan and aimed at a consolidated empire. Such tributary monarchies were therefore abolished by him. Hegesias, a writer contemporary with Alexander, states that the king of Gaza was brought alive to the conqueror after the capture of the city, which in spite of the fate of Tyre had held out for five months. There is considerable difficulty in reconciling the statements of different writers on this point, but there seems no reason to doubt that the ruler of Gaza bore the title of “king” at that time.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv5–7(5) See it, and fear.—Well might Philistia fear and…
(5) See it, and fear.—Well might Philistia fear and tremble on hearing of the destruction of Tyre. Ashkelon and Ekron, it is true, are not mentioned in connection with this march of Alexander, but they must necessarily have been occupied by his troops. But Gaza was certainly taken, after a siege of five months; and special mention is made by Hegesias (a contemporary of Alexander) of the “king” of Gaza being brought alive to Alexander after the capture of that city.
Not be inhabited.—Or, not remain.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv5–7Ashkelon shall see it. The ruin of so mighty…
Ashkelon shall see it. The ruin of so mighty a city as Tyre naturally filled neighbouring people with dismay. The prophet directs his attention to Philistia, and threatens its chief cities. The cities are enumerated in the same order as in Jer_25:20. Gath is omitted, as in Amo_1:6-8 and Zep_2:4. It seems never to have recovered its destruction by Uzziah. (2Ch_26:6) (For Ashkelon, Gaza, and Ekron, see note on Amo_1:6) Her expectation shall be ashamed. The hope of aid from Tyre shall not be fulfilled. After the fall of Tyre, Alexander continued his march southwards towards Egypt, subduing the cities on his way. The siege of Gaze delayed him some months; and when it was taken, it shared the treatment of Tyre. Its governor, one Batis, a eunuch, was tied alive to the conqueror"s chariot, and dragged round the walls, in cruel imitation of the fate of Hector. The king shall perish from Gaza. No particular king is meant; but the prediction says that henceforward no king should reign in Gaze. In contrast with the Eastern policy of allowing conquered nations to retain their own rulers as tributary sovereigns, Alexander always deposed or slew reigning monarchs, and consolidated his empire by replacing them with governors of his own. The various chastisements are meted out by the prophet among the various cities, though they equally apply to all.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v5Zec_9:5.] Principal cities of the Philistines given. Gath only…
CRITICAL NOTES.]
Zec_9:5.] Principal cities of the Philistines given. Gath only left out, probably owing to its situation inland, lying out of the route of the army. The fall of Tyre terrified these capitals of different districts. If Tyre could not stand how could they? Expect.] Ekron, furthest north, expected Alexander would be checked at Tyre. Gaza] captured after a siege of two months. Betis, its governor, was bound to a chariot, and dragged round the city.
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Zec_9:6. Ashdod] A bastard (foreigner or stranger) of the conqueror’s nominated ruler.
Zec_9:7. Blood] of sacrifices, which heathens often drank. Abominations] Idolatrous offerings. “A prediction of future conversion of the Philistines to the knowledge and service of the true God. Their abandonment of idolatry, and their embracing the true religion, is represented by no longer drinking blood, and eating things sacrificed to idols, both of which were common among pagans, but prohibited by the Mosaic law, and by the apostles” (Num_25:2; Lev_7:6; Act_15:29) [Henderson]. He] The Philistines regarded as one. Left] Many Philistines became proselytes to Judaism, says Josephus. Governor] Philistine princes shall be like tribe-princes (chiliarchs) in Judah. There will be no distinction between proselytes and native Jews—all will enjoy equal honours and privileges. Jebusites] Original inhabitants of Jerusalem, subjugated by David, incorporated among Jews, and enjoyed their privileges (2Sa_24:16).
Zec_9:8. House] Jews, not to be injured by the army of Alexander on its march to or from Egypt. Fulfilled to the letter. Samaritans punished, but Jews escaped [cf. Henderson]. Seen] Lit. Now do I look with mine eyes. They were indebted to God’s providence only.
Zec_9:9.] A royal personage to appear without armies, and to reign without destructive judgments. Daughter] Theocratic nation to rejoice at the appearance of her king (Psa_2:11). Thine] i.e. the one promised and long expected. Just] in his official and personal character. An attribute of the Messiah in connection with salvation (Isa_45:21; Isa_53:11; Jer_23:5-6). Lowly] Expressing his general character, not merely his humiliation in first advent. Colt] A rough unbroken colt. An ass was not a mean and despised animal, but in triumphant processions horses were chosen, and arrayed in costly caparisons.
HOMILETICS
JUDGMENTS UPON PHILISTIA.—Zec_9:5-7
The prophet now turns to the inveterate enemies of Israel, and mentions four capitals of the Philistines. Their country lay between Tyre (or Phœnicia) and Egypt, the south-east of the Mediterranean Sea. What is said of one may be said of all, and the fate of the different cities corresponds with the prediction.
I. The cities lost their rulers. “The king shall perish from Gaza.” The Persians set up petty kings as vassals to their superior control. Notwithstanding two months’ siege, Gaza was taken, its inhabitants sold, and put to death. Betis, its brave king, was most cruelly fastened to the chariot of the conqueror, and dragged through the streets.
II. The cities were depopulated. “A foreigner shall sit as ruler in Ashdod.” They lost their native people, and were filled with a mongrel breed. At first a stranger was nominated to govern in Ashdod; but eventually “the inhabitant shall be cut off from Ashdod.” Ashkelon, once noted for its figs and fertility, though dismantled and re-fortified several times, is now surrounded with desolate ruins of former grandeur.
III. The cities were bereft of their religion. They shall no longer glut themselves with bloodsheddings. The prey of their gods was taken from their mouths. “I will take away his blood out of his mouth, and his abominations from between his teeth.” There was not mere suspension but total abolition of their idolatry. They lost their religion and their nationality, and were incorporated with the Jews.
IV. The cities were desolated. “I will cut off the pride of the Philistines.” Their hopes were “cut off;” for Tyre did not check Alexander’s triumphant march. Their fortifications were “cut off,” and levelled to the ground. Everything in which they prided themselves, strength, situation, wealth, and nationality, were “cut off.” The day of wrath came, and all was swept like chaff before the whirlwind. The desolate ruins now declare that God is a consuming fire. “For Gaza shall be forsaken, and Ashkelon a desolation; they shall drive out Ashdod at the noon-day, and Ekron shall be rooted up” (Zep_2:4).
A CONVERTED REMNANT OF PHILISTIA.—Zec_9:7
Just as God left a remnant for himself in Israel when judgment fell upon them, so a remnant shall be left for God in Philistia. “But he that remaineth, even he, shall be for our God.”
I. The remnant was preserved from destruction. Some remained after judgments had swept the land, and were converted to God. Monuments of grace and mercy set apart for him. From all nations God will gather his people. Nothing shall be a barrier to acceptance with him. “The son of the stranger that hath joined himself to the Lord” (Isa_56:3).
II. The remnant was incorporated with Israel. There would be no distinction between the Israelite and the Philistine.
1. Dignity would be conferred upon them. Their honour and elevation before God and the people “shall be as a governor in Judah.”
2. Equal privileges would be conferred upon them. “And Ekron as a Jebusite.” Jebusites were incorporated with Jews, and enjoyed equal honours and rights (2Sa_24:16). In Christ Jesus there is no distinction of race nor sect. All are one in him, and alike welcome to him. The proselytes under the Maccabean dynasty, were only a partial fulfilment of the text. Heathens shall yet be converted, and be joined to God’s people. “The strangers shall be joined with them, and they shall cleave to the house of Jacob” (cf. Isa_14:1; Isa_56:8).
THE DIVINE ENCAMPMENT.—Zec_9:8-9
While neighbouring nations are destroyed, a promise of Divine protection is made to the Jews. Their nationality would be preserved, and all their sufferings would turn out for good. For this they were indebted to God, who encamped about them, and watched over them.
I. The Christian Church is surrounded by enemies. She is in the battle-field, and at war with all ungodliness. Enemies seek to oppress and subdue her—pass by and return. There is marching and counter-marching, with a design to attack. Powers of darkness invade our spheres of action, and encamp within us. In this moral campaign the fight is indispensable, holy, and severe. “The good fight of faith.”
II. The Christian Church is defended by God. “I will encamp about mine house.” It is not a mere visit, but an encampment, a dwelling or settlement.
1. God watches over her. “Now have I seen with mine eyes.” Some think that he does not see at all, or only looks when he interferes. But he ever beholds the insolence of the enemy, and the sufferings of his people—will judge the one and avenge the other. “Awake to help me, and behold.”
2. God delivers her. “No oppressor shall pass through them any more.” Alexander punished the Samaritans, but favoured the Jews. No foreigners invaded the land before the advent of Messiah, as Assyrians and Chaldeans had done of old. God guarded them, like “the chariots of fire and horses of fire round about Elisha.” The power and goodness of God are pledged for the triumph and salvation of his Church. On every side the watch is kept with sleepless eyes. None can resist the Captain of the Lord of Hosts. “The Angel of the Lord encampeth round about them that fear him, and delivereth them.”
III. The Christian Church should rejoice in this defence. To show the magnitude and the consequences of this salvation, Zion is called upon to “rejoice” and “shout” for joy in the prospect before her (Zec_9:9). If the presence of Alexander, Cæsar, or Wellington, created joy in the camp; what confidence should the presence of God inspire! Napoleon’s oversight was remarkable, Cromwell’s interest in his men was great; but God says, “Rejoice greatly.” Cowardice in God’s presence is doubly criminal. “Cowards falter,” said Queen Elizabeth, “but danger is often overcome by those who nobly dare.” “Fear not, daughter of Sion” (Joh_12:15).
HOMILETIC HINTS AND OUTLINES
Zec_9:7. He that remaineth. The elect remnant.
1. From whom chosen.
2. To what promoted. Ekron as a Jebusite, as a denizen of Jerusalem; no longer an enemy, or a stranger and foreigner, but a fellow-citizen with the saints, and of the household of God. Two things in this promise.
1. It is a great thing to be a Jebusite. One of the highest of all privileges to “come to Mount Zion, the city of the living God.” What a governor have these citizens! What a charter have they! What can equal their safety, liberty, and defence?—their commerce, wealth, happiness, and peace? Their joy is unspeakable, and full of glory.
2. Jebusites may be derived from Ekronites. The thing has been done; and most unlikely characters have furnished pious converts—Manasseh, the dying thief, and the murderers of Jesus, prove this. What surpassed the guilt and depravity of the Corinthians? What says Paul of his own conversion? What triumphs of the riches, freeness, and power of Divine grace! Let none despair, however desperate his own case—nor despond with regard to any of our fellow-creatures. God is able of these stones to raise up children unto Abraham [Jay].
Zec_9:8. The house of Jehovah. The workmanship, the residence, and the property of God. The camp of God, the deliverance of the good. “Seen with mine eyes.” 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 [Pusey]. Hence God sees with approval and tender consideration—with a design to help his people, and punish their foes. He is an observant God—eyes and ears are set upon men—“in every place beholding the evil and the good.”
ILLUSTRATIONS TO CHAPTER 9
Zec_9:7. The happy effect of this humiliation of the great worldly powers of Persia, Syria, and Philistia, was this—that they lost their confidence in their own false deities, and were prepared to receive a purer faith. The prophet foretells this, and predicts also, that there will be a faithful remnant among those nations, which will turn to the true God; and many among the heathens will become governors in Judah; many who were once Gentiles will become preachers and missionaries in Christ’s Church. Even Ekron itself will become a Jebusite, a dweller in Jerusalem, the Church of God [Wordsworth].
Zec_9:8. Encamp. On every side the watch is kept by warriors of sleep less eyes, and the Captain of the Host is one whose prowess none can resist. We little know how many providential deliverances we owe to those unseen hands which are charged to bear us up, lest we dash our foot against a stone [Spurgeon].
Zec_9:9-10. Thy king. Christ as a mere man was great—great in intellect, heart, purpose, action; as a Mediator, supremely great. But how does this great Being, Prince of the powers of the earth, enter Jerusalem? In a triumphal chariot?—on a stately, prancing steed, accompanied by a magnificent cavalcade? No! On an ass. The more truly kingly a man is, the less he cares for conventional pageantry. Your great men have never cared for jewellery. The more ornaments are coveted, and dress is studied, the more mean and impoverished the soul. Heart of oak requires neither veneer nor varnish. A great age has never been an age of millinery and gold rings. The kingly soul does not care for the rose or the crown [Dr. Thomas].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v5Ashkelon ... Gaza ... Ekron, her hopes
Ashkelon ... Gaza ... Ekron, her hopes
These cities each refer to the people who live in them. AT: "The people of Ashkelon ... the people of Gaza ... the hopes of the people of Ekron" (See: Metonymy)
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will see
"will see Tyre be destroyed"
Strangers will make their homes in Ashdod
"Foreigners will take over Ashdod and live there"
I will cut off the pride of the Philistines
Here "cut off" is an idiom that means to stop their pride. AT: "I will make the Philistines to be proud of themselves no longer" (See: Idiom)
I will remove their blood from their mouths and their abominations from between their teeth
Here "blood" is a metonym for meat with blood in it, and "abominations" is a metonym for meat offered to idols. AT: "I will no longer allow them to eat meat that still has blood in it, and I will forbid them to eat food that they offered to idols" (See: Metonymy)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv5–79:5-6 Ashkelon . . . Gaza . . .…
9:5-6 Ashkelon . . . Gaza . . . Ekron . . . Ashdod: These Philistine cities, located on the coastal plain of Israel, were defeated by David (2 Sam 5:17-25) but later regained some autonomy. The prophets Amos and Zephaniah pronounced similar judgments against the same four cities (Amos 1:6-8; Zeph 2:4-7).
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv5–7 In this verse also is described the devastation of…
In this verse also is described the devastation of those cities which the Prophet names; as though he had said, that all those cities which had risen up against God’s people were devoted to extreme vengeance. Zechariah says that none would be exempt from punishment, since the hand of God would be stretched forth, and extend everywhere, so that it might be easily concluded, that all those who had unjustly harassed the Church would be thus rewarded for their cruelty. This is the import of what is here said.
He says that Ascalon would see and fear; for at that time the Ascalonites were hostile to the Jews. He speaks the same of Aza, which the Greeks called Gaza; but they were deceived in thinking it was a name given to it by Cambyses, for the reason that Gaza means a treasure in the Persian language. This is childish. It is indeed certain that it has been owing to a change in the pronunciation of one letter; for ע, oin, is guttural among the Hebrews, and was formerly so pronounced, like our g: as they called Amorrah, Gomorrah, so Aza is Gaza. We have spoken of this elsewhere.
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Now it appears from geography that these cities were near the sea, or not far from the sea, and having this advantage they gathered much wealth. But as wealth commonly generates pride and cruelty, all these nations were very troublesome to the Jews. This is the reason why the Prophet says that grief would come on Gaza, and then on Ekron and on other cities. He adds, Because ashamed shall be her expectation. There is no doubt but they had placed their trust in Tyrus, which was thought to be impregnable; for though enemies might have subdued the whole land, there a secure station remained. Since they all looked to Tyrus, the Prophet says that their hope would be confounded, when Tyrus was overthrown and destroyed. The sum of the whole is, that the beginning of the vengeance would be at Tyrus, which was situated as it were beyond the world, so as not to be exposed to any evils. He says then that the beginning of the calamity would be in that city, to which no misfortunes, as it was thought, could find an access. And then he mentions that other cities, on seeing Tyrus visited with ruin, would be terrified, as their confidence would be thus subverted. He afterwards adds, Perish shall the king from Gaza, and Ascalon shall not be inhabited; that is, such a change will take place as will almost obliterate the appearance of these cities. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6–7 Meaning, that all should be destroyed, save a very…
Meaning, that all should be destroyed, save a very few, that should remain as strangers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–7 Zec 9:5 Ashkelon shall see [it], and fear; Gaza…
Zec 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.
Ver. 5. Ashkelon shall see it and fear] For, iam proximus ardet Ucalegon, her next neighbour’s house was now on fire; and she might well fear she should be dashed at least with the tail of that overflowing storm that had swept away Tyre. The sword was now in commission; it was riding circuit, Eze 14:17, and God had given it a special charge against Ashkelon, and against the sea shore; there he had appointed it, Jer 47:6-7. Now Ashkelon, Gaza, and Ekron were situated all along the sea coast, southward of Tyre and Sidon. All these were bitter enemies to the Church; and were therefore destroyed by Alexander the Great, that man of God’s hand.
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Gaza also shall see it, and be very sorrowful] Like a travailing woman, as Isa 26:17-18, where the same word is used; her heart shall ache and quake within her; she shall have sore throes and throbs.
And Ekron; for her expectation shall be ashamed] Her hope hath abused her, her confidence is cut off, her countenance is covered with confusion. She looked that Tyre should have been a bulwark to her: or at least a refuge, if need were, but now she seeth her expectation shamed: "The expectation of the wicked shall perish." They look out of the window with Sisera’s mother, and say, "Have they not sped? have they not divided the prey," &c.? But what saith the Church? "So let thine enemies perish, O Lord," Jdg 5:30-31.
And the king shall perish from Gaza] Rex, id est, Regulus; The King, it is Regulus. for there were five princes of the Philistines; each great city having a prince over it. The Prince of Gaza that is here designed to destruction may very well be that Betis, whom Darius, the last King of Persia, had set over Gaza. He having kept out Alexander for two months, was at length taken up by him together with the city, and put to a cruel death, as Curtius testifieth.
And Ashkelon shall not be inhabited] It was so wasted by war and depopulated that it became cottages for shepherds and folds for sheep. See Zep 2:4; Zep 2:6. Howbeit after this it was reinhabited; for that bloody Herod that slew the infants was born there, being surnamed Ascalonita; and at this day it is a strong garrison of the Saracens. Saladin pulled down the walls of it; but our Richard I set them up again, as Adrichomius telleth us out of Gul. Tyrius.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–7 Ashkelon, threatened by Zephaniah, Zep 2:4, which threat was…
Ashkelon, threatened by Zephaniah, Zep 2:4, which threat was executed by the Babylonians soon after the Jews’ captivity, when Nebuchadnezzar wasted the seacoast, and besieged and took Tyre; but this threat of Zechariah was fully executed by Alexander the Great, as is most likely.
Shall see it; as cities see the fall of neighbouring cities, they shall have the news of it, and know it; perhaps some Ashkelonites may be there, and see the siege, and tell it.
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And fear; as men that have no power to defend themselves, nor means left of fleeing from the enemy.
Gaza; another strong town, a principality of the Philistines, enemy to Israel; which in Nebuchadnezzar’s time suffered with Tyre, Zep 2:4, and shall again so suffer in Alexander’s time, as here foretold.
Be very sorrowful; at the news of Tyre’s fall shall take a fright, and fall into sorrows of a travailing woman, as the word imports.
Ekron, a city famous for idolatry, see Zep 2:4, shall as much fear and grieve as Ashkelon or Gaza.
Her expectation, her hope that Tyre would break Alexander’s power, or hold out against it, and be a refuge to her citizens, who could not hope to withstand the conqueror,
shall be ashamed; turned into shame and confusion.
The king shall perish from Gaza; the government be overthrown; and perhaps this literally was fulfilled when Alexander the Great took Gaza after two months’ siege, and two slight wounds received, and finding Boetis, the king or roitelet, advanced to that dignity by Darius, thought good to put him to a cruel death, as Curtius, l. 4.
Ashkelon shall not be inhabited, i.e. for some years it shall be as waste, or as it was laid by the Babylonian, according to Zep 2:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv5–7 Ashkelon shall see it, and fear,.... That is, as…
Ashkelon shall see it, and fear,.... That is, as Kimchi explains it, when Ashkelon shall see that Tyre humbles herself and submits, she shall humble herself and submit also: and the sense may be, that the inhabitants of Ashkelon, seeing that Tyre, with all her wisdom and strong reasoning, could not stand before the power of the Gospel, but submitted and embraced the Christian religion, were induced, through the efficacy of divine grace, to do the same; and certain it is that this place became Christian; we read (h) of a bishop of Ashkelon, in the synod of Nice, and of other bishops of this place in later councils: it belonged to Palestine, and was one of the five lordships of the Philistines, Jos 13:3.
Gaza also shall see it, and be very sorrowful; this was a city of Palestine, near to Ashkelon; they are mentioned together, Jdg 1:18 the Gentile inhabitants of this place, when they saw the progress the Gospel made in Tyre, Zidon, and Ashkelon, were grieved at it, but many among them submitted to it: very likely Philip the evangelist first preached the Gospel here; see Act 8:26 there was a Christian bishop of this place in the Nicene council, and others in after ones (i).
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And Ekron; for her expectation shall be ashamed; this was also one of the five lordships of the Philistines, Jos 13:3 which, being near to Tyre, had its dependence on that, expecting it could never be taken; but when they saw that it was taken by Alexander, it was ashamed of its vain expectation, hope, and confidence: and so the inhabitants of this place, when the Gospel came to it, were "ashamed of the house of their confidence", as the Targum paraphrases the words; the confidence they had in their idols, and in the works of their own hands; and were also "ashamed because of their iniquities", as the Arabic version renders them; being convinced of them, and humbled for them, and betaking themselves to Christ for salvation from them. It is probable, that Philip preached the Gospel here, seeing it was not far from Azotus or Ashdod, next mentioned, where Philip is heard of after the baptism of the eunuch: and if Ekron is the same with Caesarea, that was called Strato's tower, as say the Jews (k); and which also Jerom (l) observes, some say are the same it is certain that Philip was there, Act 8:40 there were several Christian bishops of this place in later times (m).
And the king shall perish from Gaza; some understand this of Batis, who was governor of Gaza, when it was taken by Alexander; who was fastened to a chariot, and dragged about the city, as Curtius (n) relates; but this man was not a king, but governor of the city under one: I rather think the idol Marnes, which signifies "the lord of man", and was worshipped in this place, is here meant; which when it became Christian was destroyed, and a Christian church built in the room of it, as is reported by Jerom (o).
And Ashkelon shall not be inhabited; by Heathens, but by Christians.
(h) Reland. Palestina Illustrata, l. 3. p. 594. (i) Ib. p. 795. (k) T. Bab. Megilla, fol. 6. 1. (l) De locis Hebraicis, fol. 88. D. (m) Reland. ib. p. 676, &c. (n) Hist. l. 4. c. 6. (o) Comment in Isa. xvii. tom. 5. fol. 39. H. Epist. ad Laetam, tom. 1. fol. 19. E.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5–7 Her expectation - Her hope that Tyre would break…
Her expectation - Her hope that Tyre would break Alexander's power, or hold out against it. Ashamed - Turned into shame and confusion. The king - The government shall be overthrown. Shall not be inhabited - For many years.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–7 Verse 5. Ashkelon shall see it, and fear] All…
Verse 5. Ashkelon shall see it, and fear] All these prophecies seem to have been fulfilled before the days of Zechariah; another evidence that these last chapters were not written by him.
Her expectation shalt be ashamed] The expectation of being succoured by Tyre.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v6 Zec 9:6-7. And a bastard shall dwell in Ashdod…
Zec 9:6-7. And a bastard shall dwell in Ashdod — Newcome reads, strangers, understanding by the expression, “a strange and spurious race; a despicable race; born of harlots.” But Blayney, who reads, a stranger, observes, that the Hebrew word, ממזרhere used, does not imply an illegitimate offspring. In proof of which he quotes Psa 69:8, where מוזר, a word from which the above is derived, is translated a stranger, so that he supposes the sense of this clause to be, that the city of Ashdod should be peopled with strangers, not descended from its present possessors. The LXX. and Chaldee understand the expression in the same sense. And I will cut off the pride of the Philistines — Ashdod, or Azotus, was burned and destroyed by Jonathan, brother of Judas Maccabeus, and eight thousand of its men burned or slain, 1Ma 10:84-85. These were probably intended here by the pride of the Philistines, that is, the pride, or excellence, of the ancient inhabitants, in whose room the strangers were introduced. And I will take away his blood out of his mouth — The Philistine shall be brought down so low, that he shall not be in a condition to molest or threaten slaughter to his neighbours, as he did formerly. And his abominations from between his teeth — He shall be reduced to such poverty, that he shall no more make banquets in honour of his idols, and feast upon them. “The idolatrous and abominable practices of the Philistines shall cease. The metaphor is taken from beasts of prey, who gorge themselves with blood.” Ashdod is mentioned by Josephus among the cities of the Phenicians which were under the dominion of the Jews; and it is well known that they exacted of all who were under their authority, a conformity, in a certain degree, to their religious rites and ceremonies. This will explain what is meant by taking his blood, &c. The stranger was required to abstain from eating blood, and from such things as were held in abomination by the Jewish law. But he that remaineth, even he shall be for our God — This was fulfilled in the times of the Maccabees, and also in the times of Alexander Jannæus, who subdued their principal cities, as Josephus relates, (Antiq., lib. 13. cap. 23,) and made them part of the Jewish dominions, the inhabitants of several of which embraced the Jewish religion. And he shall be as a governor in Judah — Shall be regarded and honoured. Blayney renders it, Shall be as a citizen in Judah, considering the expression as being used in contrast to the word which he renders stranger, Zec 9:6; and signifying that the stranger who should come to dwell in Ashdod, would, after renouncing all his heathenish practices, become a convert to the true God, and, as a governor in Judah, entitled to all the same privileges in that city, as a prime citizen enjoyed among the Jews: terms these which exactly correspond with those used by St. Paul, who, having called the unconverted Gentiles, ξενοι και παροικοι, strangers and foreigners, entitles them, after their conversion, συμπολιται των αγιων και οικειοι του Θεου, fellow-citizens with the saints, and of the household of God, Eph 2:19. And Ekron as a Jebusite — And the Philistines shall have the same privileges allowed them, and be put on the same footing, as the Jebusites, the ancient inhabitants of Jerusalem were, when the Israelites conquered them: see Jdg 1:21.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–7 Ashkelon shall see and fear - The words express…
Ashkelon shall see and fear - The words express that to see and fear shall be as one. The mightiest and wealthiest, Tyre, having fallen, the neighbor cities of Philistia who had hoped that her might should be their stay, shall stand in fear and shame. Tyre, being a merchant-city, the mother-city of the cities of the African coast and in Spain, its desolation caused the more terror Isa 23:5-11.
And the - (a) king shall perish from Gaza - that is it shall have no more kings. It had been the policy of the world-empires to have tributary kings in the petty kingdoms which they conquered, thus providing lot their continued tranquil submission to themselves . The internal government remained as before: the people felt no difference, except as to the payment of the tribute. The policy is expressed by the title “king of kings,” which they successively bore. Sennacherib speaks of the kings of Ascalon, Ekron and Gaza .
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A contemperary of Alexander mentions, that the king of Gaza was brought alive to Alexander on its capture. Alexander’s policy was essentially different from that of the world-monarchs before him. They desired only to hold an empire as wide as possible, leaving the native kings, if they could; and only, if these were intractable, placing their own lieutenants. Alexander’s policy was to blend East and West into one. . These petty sovereignties, so many insulated centers of mutual repulsion, were essentially at variance with this plan, and so this remnant of sovereignty of 1,500 years was taken away by him, when, after a siege in which he himself was twice wounded, he took it. Alexander wholly depopulated it, and repeopled the city with strangers.
And Ashkelon shall not be inhabited - Ashkelon yielded at once to Jonathan, when he “camped against it” (1 Macc. 10:86), after he had taken and “burned Ashdod and the cities round about it.” In another expedition of Jonathan its inhabitants “met him honorably,” while “they of Gaza shut him out” at first (1 Macc. 11:60, 61). “Simon - passed through the country unto Ascalon, and the holds there adjoining,” without resistance, whereas “he turned aside to Joppe, and won it” (1 Macc. 12:33). He placed Jews in Gaza, but of Ascalon nothing is said. The ruins of a Christian city, built on its site, “khirbet-Ascalon,” have been lately discovered in the hills near Tell Zakariyeh, , and so, a little south of Timnath, a Philistine city in the days of Samson, whence Samson went to it, to gain the 30 changes of raiment Jdg 14:19. Commentators have assigned reasons, why Samson might have gone so far as the maritime Ascalon, whereas, in fact, he went to a city close by.
That city, in 536 a.d., had its Bishop . : “The site shows the remains of an early Christian Church or convent:” as a great lintel of stone , resembling somewhat the Maltese Cross, lies on the ground.” It was probably destroyed by the inundation of Muslim conquest. In 1163 a.d. it was a ruin. The distance of the ruins from the Ascalon Maiumas corresponds to that assigned by Benjamin of Tudela, being twice the distance of that city from Ashdod ; but since he was at Beth Jibrin, he must have been not far from the spot where it has been recently discovered . The Ashkelon, which was Herod’s birth-place and which he beautified, must have been the well-known city by the sea; since the distance from Jerusalem assigned by Josephus is too great for the old Ashkelon, and he speaks of it as on the sea .
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5–7 Ascalon was ruined. The other cities opened their gates,…
Ascalon was ruined. The other cities opened their gates, as Jerusalem did. (Josephus, Antiquities xi. ultra) --- Batis alone resolved to defend Gaza. He was dragged round the city when it was taken, after a siege of two months; the inhabitants were slaughtered or sold, and others brought in their stead. (Curtius iv.; Diodorus Oly. cxii.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–7 Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat…
Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.
Ekron . . . expectation . . . ashamed--Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."
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king shall perish from Gaza--Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–7 5. Ashkelon… Gaza… Ekron… Ashdod — Four of the…
5. Ashkelon… Gaza… Ekron… Ashdod — Four of the five chief cities of Philistia. Here as in Amo_1:6-8; Zep_2:4; Jer_25:20, Gath is omitted (see further on Amo_1:6-8). The order in which the cities are mentioned here is the same as in Jer_25:20, which passage may be in the mind of the prophet.
Shall see… fear — Only with Ashkelon are both these verbs found; shall see it must be supplied with Gaza, and shall see it and fear with Ekron. The cities will see the destruction of the northern cities and they will be afraid that a similar fate will befall them.
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Very sorrowful — R.V., “sore pained”; or, tremble greatly in terror.
For her expectation shall be ashamed — R.V., “shall be put to shame.”
These words explain the terror. What is asserted of Ekron was equally true of the other Philistian cities. They expected the strong cities in the north to hold out; as long as they did so the Philistines had nothing to fear, but their fall will bring to naught all hopes and expectations. Their fear is well founded, for the enemy will soon be upon them.
The king shall perish from Gaza — Gaza will lose her independence.
Ashkelon shall not be inhabited — The population will be destroyed or carried into exile.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5–7 5. her expectation] The cities of Philistia, to which…
5. her expectation] The cities of Philistia, to which (Zec_9:5-7) after the subjugation of Syria (Zec_9:1-2) and Phœnicia (Zec_9:3-4), the scourge passed, had naturally looked to Tyre to check the course of the invader and so save them from his onslaught.
the king shall perish from Gaza] Rather, a king. The prediction is, not that the then reigning monarch should perish, but that monarchical government should cease. No argument can be drawn from this in favour of the ante-captivity date of this prophecy. It had been the policy of the Assyrians, Chaldæans and Persians to leave tributary kings in the countries which they subdued. Hence their own monarchs assumed the title of “king of kings” (Ezr_7:12; Eze_26:7; Dan_2:37), and as Herodotus states it was the custom of the Persians to put honour upon the sons of the kings whom they had deposed and promote them to the sovereignty of their fathers (iii. 15). Alexander on the contrary pursued an entirely different plan and aimed at a consolidated empire. Such tributary monarchies were therefore abolished by him. Hegesias, a writer contemporary with Alexander, states that the king of Gaza was brought alive to the conqueror after the capture of the city, which in spite of the fate of Tyre had held out for five months. There is considerable difficulty in reconciling the statements of different writers on this point, but there seems no reason to doubt that the ruler of Gaza bore the title of “king” at that time.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–7 (5) See it, and fear.—Well might Philistia fear and…
(5) See it, and fear.—Well might Philistia fear and tremble on hearing of the destruction of Tyre. Ashkelon and Ekron, it is true, are not mentioned in connection with this march of Alexander, but they must necessarily have been occupied by his troops. But Gaza was certainly taken, after a siege of five months; and special mention is made by Hegesias (a contemporary of Alexander) of the “king” of Gaza being brought alive to Alexander after the capture of that city.
Not be inhabited.—Or, not remain.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–7 Ashkelon shall see it. The ruin of so mighty…
Ashkelon shall see it. The ruin of so mighty a city as Tyre naturally filled neighbouring people with dismay. The prophet directs his attention to Philistia, and threatens its chief cities. The cities are enumerated in the same order as in Jer_25:20. Gath is omitted, as in Amo_1:6-8 and Zep_2:4. It seems never to have recovered its destruction by Uzziah. (2Ch_26:6) (For Ashkelon, Gaza, and Ekron, see note on Amo_1:6) Her expectation shall be ashamed. The hope of aid from Tyre shall not be fulfilled. After the fall of Tyre, Alexander continued his march southwards towards Egypt, subduing the cities on his way. The siege of Gaze delayed him some months; and when it was taken, it shared the treatment of Tyre. Its governor, one Batis, a eunuch, was tied alive to the conqueror"s chariot, and dragged round the walls, in cruel imitation of the fate of Hector. The king shall perish from Gaza. No particular king is meant; but the prediction says that henceforward no king should reign in Gaze. In contrast with the Eastern policy of allowing conquered nations to retain their own rulers as tributary sovereigns, Alexander always deposed or slew reigning monarchs, and consolidated his empire by replacing them with governors of his own. The various chastisements are meted out by the prophet among the various cities, though they equally apply to all.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v5 Zec_9:5.] Principal cities of the Philistines given. Gath only…
CRITICAL NOTES.]
Zec_9:5.] Principal cities of the Philistines given. Gath only left out, probably owing to its situation inland, lying out of the route of the army. The fall of Tyre terrified these capitals of different districts. If Tyre could not stand how could they? Expect.] Ekron, furthest north, expected Alexander would be checked at Tyre. Gaza] captured after a siege of two months. Betis, its governor, was bound to a chariot, and dragged round the city.
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Zec_9:6. Ashdod] A bastard (foreigner or stranger) of the conqueror’s nominated ruler.
Zec_9:7. Blood] of sacrifices, which heathens often drank. Abominations] Idolatrous offerings. “A prediction of future conversion of the Philistines to the knowledge and service of the true God. Their abandonment of idolatry, and their embracing the true religion, is represented by no longer drinking blood, and eating things sacrificed to idols, both of which were common among pagans, but prohibited by the Mosaic law, and by the apostles” (Num_25:2; Lev_7:6; Act_15:29) [Henderson]. He] The Philistines regarded as one. Left] Many Philistines became proselytes to Judaism, says Josephus. Governor] Philistine princes shall be like tribe-princes (chiliarchs) in Judah. There will be no distinction between proselytes and native Jews—all will enjoy equal honours and privileges. Jebusites] Original inhabitants of Jerusalem, subjugated by David, incorporated among Jews, and enjoyed their privileges (2Sa_24:16).
Zec_9:8. House] Jews, not to be injured by the army of Alexander on its march to or from Egypt. Fulfilled to the letter. Samaritans punished, but Jews escaped [cf. Henderson]. Seen] Lit. Now do I look with mine eyes. They were indebted to God’s providence only.
Zec_9:9.] A royal personage to appear without armies, and to reign without destructive judgments. Daughter] Theocratic nation to rejoice at the appearance of her king (Psa_2:11). Thine] i.e. the one promised and long expected. Just] in his official and personal character. An attribute of the Messiah in connection with salvation (Isa_45:21; Isa_53:11; Jer_23:5-6). Lowly] Expressing his general character, not merely his humiliation in first advent. Colt] A rough unbroken colt. An ass was not a mean and despised animal, but in triumphant processions horses were chosen, and arrayed in costly caparisons.
HOMILETICS
JUDGMENTS UPON PHILISTIA.—Zec_9:5-7
The prophet now turns to the inveterate enemies of Israel, and mentions four capitals of the Philistines. Their country lay between Tyre (or Phœnicia) and Egypt, the south-east of the Mediterranean Sea. What is said of one may be said of all, and the fate of the different cities corresponds with the prediction.
I. The cities lost their rulers. “The king shall perish from Gaza.” The Persians set up petty kings as vassals to their superior control. Notwithstanding two months’ siege, Gaza was taken, its inhabitants sold, and put to death. Betis, its brave king, was most cruelly fastened to the chariot of the conqueror, and dragged through the streets.
II. The cities were depopulated. “A foreigner shall sit as ruler in Ashdod.” They lost their native people, and were filled with a mongrel breed. At first a stranger was nominated to govern in Ashdod; but eventually “the inhabitant shall be cut off from Ashdod.” Ashkelon, once noted for its figs and fertility, though dismantled and re-fortified several times, is now surrounded with desolate ruins of former grandeur.
III. The cities were bereft of their religion. They shall no longer glut themselves with bloodsheddings. The prey of their gods was taken from their mouths. “I will take away his blood out of his mouth, and his abominations from between his teeth.” There was not mere suspension but total abolition of their idolatry. They lost their religion and their nationality, and were incorporated with the Jews.
IV. The cities were desolated. “I will cut off the pride of the Philistines.” Their hopes were “cut off;” for Tyre did not check Alexander’s triumphant march. Their fortifications were “cut off,” and levelled to the ground. Everything in which they prided themselves, strength, situation, wealth, and nationality, were “cut off.” The day of wrath came, and all was swept like chaff before the whirlwind. The desolate ruins now declare that God is a consuming fire. “For Gaza shall be forsaken, and Ashkelon a desolation; they shall drive out Ashdod at the noon-day, and Ekron shall be rooted up” (Zep_2:4).
A CONVERTED REMNANT OF PHILISTIA.—Zec_9:7
Just as God left a remnant for himself in Israel when judgment fell upon them, so a remnant shall be left for God in Philistia. “But he that remaineth, even he, shall be for our God.”
I. The remnant was preserved from destruction. Some remained after judgments had swept the land, and were converted to God. Monuments of grace and mercy set apart for him. From all nations God will gather his people. Nothing shall be a barrier to acceptance with him. “The son of the stranger that hath joined himself to the Lord” (Isa_56:3).
II. The remnant was incorporated with Israel. There would be no distinction between the Israelite and the Philistine.
1. Dignity would be conferred upon them. Their honour and elevation before God and the people “shall be as a governor in Judah.”
2. Equal privileges would be conferred upon them. “And Ekron as a Jebusite.” Jebusites were incorporated with Jews, and enjoyed equal honours and rights (2Sa_24:16). In Christ Jesus there is no distinction of race nor sect. All are one in him, and alike welcome to him. The proselytes under the Maccabean dynasty, were only a partial fulfilment of the text. Heathens shall yet be converted, and be joined to God’s people. “The strangers shall be joined with them, and they shall cleave to the house of Jacob” (cf. Isa_14:1; Isa_56:8).
THE DIVINE ENCAMPMENT.—Zec_9:8-9
While neighbouring nations are destroyed, a promise of Divine protection is made to the Jews. Their nationality would be preserved, and all their sufferings would turn out for good. For this they were indebted to God, who encamped about them, and watched over them.
I. The Christian Church is surrounded by enemies. She is in the battle-field, and at war with all ungodliness. Enemies seek to oppress and subdue her—pass by and return. There is marching and counter-marching, with a design to attack. Powers of darkness invade our spheres of action, and encamp within us. In this moral campaign the fight is indispensable, holy, and severe. “The good fight of faith.”
II. The Christian Church is defended by God. “I will encamp about mine house.” It is not a mere visit, but an encampment, a dwelling or settlement.
1. God watches over her. “Now have I seen with mine eyes.” Some think that he does not see at all, or only looks when he interferes. But he ever beholds the insolence of the enemy, and the sufferings of his people—will judge the one and avenge the other. “Awake to help me, and behold.”
2. God delivers her. “No oppressor shall pass through them any more.” Alexander punished the Samaritans, but favoured the Jews. No foreigners invaded the land before the advent of Messiah, as Assyrians and Chaldeans had done of old. God guarded them, like “the chariots of fire and horses of fire round about Elisha.” The power and goodness of God are pledged for the triumph and salvation of his Church. On every side the watch is kept with sleepless eyes. None can resist the Captain of the Lord of Hosts. “The Angel of the Lord encampeth round about them that fear him, and delivereth them.”
III. The Christian Church should rejoice in this defence. To show the magnitude and the consequences of this salvation, Zion is called upon to “rejoice” and “shout” for joy in the prospect before her (Zec_9:9). If the presence of Alexander, Cæsar, or Wellington, created joy in the camp; what confidence should the presence of God inspire! Napoleon’s oversight was remarkable, Cromwell’s interest in his men was great; but God says, “Rejoice greatly.” Cowardice in God’s presence is doubly criminal. “Cowards falter,” said Queen Elizabeth, “but danger is often overcome by those who nobly dare.” “Fear not, daughter of Sion” (Joh_12:15).
HOMILETIC HINTS AND OUTLINES
Zec_9:7. He that remaineth. The elect remnant.
1. From whom chosen.
2. To what promoted. Ekron as a Jebusite, as a denizen of Jerusalem; no longer an enemy, or a stranger and foreigner, but a fellow-citizen with the saints, and of the household of God. Two things in this promise.
1. It is a great thing to be a Jebusite. One of the highest of all privileges to “come to Mount Zion, the city of the living God.” What a governor have these citizens! What a charter have they! What can equal their safety, liberty, and defence?—their commerce, wealth, happiness, and peace? Their joy is unspeakable, and full of glory.
2. Jebusites may be derived from Ekronites. The thing has been done; and most unlikely characters have furnished pious converts—Manasseh, the dying thief, and the murderers of Jesus, prove this. What surpassed the guilt and depravity of the Corinthians? What says Paul of his own conversion? What triumphs of the riches, freeness, and power of Divine grace! Let none despair, however desperate his own case—nor despond with regard to any of our fellow-creatures. God is able of these stones to raise up children unto Abraham [Jay].
Zec_9:8. The house of Jehovah. The workmanship, the residence, and the property of God. The camp of God, the deliverance of the good. “Seen with mine eyes.” 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 [Pusey]. Hence God sees with approval and tender consideration—with a design to help his people, and punish their foes. He is an observant God—eyes and ears are set upon men—“in every place beholding the evil and the good.”
ILLUSTRATIONS TO CHAPTER 9
Zec_9:7. The happy effect of this humiliation of the great worldly powers of Persia, Syria, and Philistia, was this—that they lost their confidence in their own false deities, and were prepared to receive a purer faith. The prophet foretells this, and predicts also, that there will be a faithful remnant among those nations, which will turn to the true God; and many among the heathens will become governors in Judah; many who were once Gentiles will become preachers and missionaries in Christ’s Church. Even Ekron itself will become a Jebusite, a dweller in Jerusalem, the Church of God [Wordsworth].
Zec_9:8. Encamp. On every side the watch is kept by warriors of sleep less eyes, and the Captain of the Host is one whose prowess none can resist. We little know how many providential deliverances we owe to those unseen hands which are charged to bear us up, lest we dash our foot against a stone [Spurgeon].
Zec_9:9-10. Thy king. Christ as a mere man was great—great in intellect, heart, purpose, action; as a Mediator, supremely great. But how does this great Being, Prince of the powers of the earth, enter Jerusalem? In a triumphal chariot?—on a stately, prancing steed, accompanied by a magnificent cavalcade? No! On an ass. The more truly kingly a man is, the less he cares for conventional pageantry. Your great men have never cared for jewellery. The more ornaments are coveted, and dress is studied, the more mean and impoverished the soul. Heart of oak requires neither veneer nor varnish. A great age has never been an age of millinery and gold rings. The kingly soul does not care for the rose or the crown [Dr. Thomas].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v5 Ashkelon ... Gaza ... Ekron, her hopes
Ashkelon ... Gaza ... Ekron, her hopes
These cities each refer to the people who live in them. AT: "The people of Ashkelon ... the people of Gaza ... the hopes of the people of Ekron" (See: Metonymy)
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will see
"will see Tyre be destroyed"
Strangers will make their homes in Ashdod
"Foreigners will take over Ashdod and live there"
I will cut off the pride of the Philistines
Here "cut off" is an idiom that means to stop their pride. AT: "I will make the Philistines to be proud of themselves no longer" (See: Idiom)
I will remove their blood from their mouths and their abominations from between their teeth
Here "blood" is a metonym for meat with blood in it, and "abominations" is a metonym for meat offered to idols. AT: "I will no longer allow them to eat meat that still has blood in it, and I will forbid them to eat food that they offered to idols" (See: Metonymy)
translationWords
Ashkelon
fear
Gaza
Ekron
king
perish
Ashdod
cut off
Philistines
blood
abomination
remnant
God
clan
Judah
Jebus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5–7 9:5-6 Ashkelon . . . Gaza . . .…
9:5-6 Ashkelon . . . Gaza . . . Ekron . . . Ashdod: These Philistine cities, located on the coastal plain of Israel, were defeated by David (2 Sam 5:17-25) but later regained some autonomy. The prophets Amos and Zephaniah pronounced similar judgments against the same four cities (Amos 1:6-8; Zeph 2:4-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.