Study

a Bible passage

Click a verse to see commentary

Select a resource above

Judgment on Israel’s Enemies

An Oracle.

The word of the L ord is against the land of Hadrach

and will rest upon Damascus.

For to the L ord belongs the capital of Aram,

as do all the tribes of Israel;

Hamath also, which borders on it,

Tyre and Sidon, though they are very wise.

Tyre has built itself a rampart,

and heaped up silver like dust,

and gold like the dirt of the streets.

But now, the Lord will strip it of its possessions

and hurl its wealth into the sea,

and it shall be devoured by fire.

Ashkelon shall see it and be afraid;

Gaza too, and shall writhe in anguish;

Ekron also, because its hopes are withered.

The king shall perish from Gaza;

Ashkelon shall be uninhabited;

a mongrel people shall settle in Ashdod,

and I will make an end of the pride of Philistia.

I will take away its blood from its mouth,

and its abominations from between its teeth;

it too shall be a remnant for our God;

it shall be like a clan in Judah,

and Ekron shall be like the Jebusites.

Then I will encamp at my house as a guard,

so that no one shall march to and fro;

no oppressor shall again overrun them,

for now I have seen with my own eyes.

The Coming Ruler of God’s People

Rejoice greatly, O daughter Zion!

Shout aloud, O daughter Jerusalem!

Lo, your king comes to you;

triumphant and victorious is he,

humble and riding on a donkey,

on a colt, the foal of a donkey.

He will cut off the chariot from Ephraim

and the war-horse from Jerusalem;

and the battle bow shall be cut off,

and he shall command peace to the nations;

his dominion shall be from sea to sea,

and from the River to the ends of the earth.

As for you also, because of the blood of my covenant with you,

I will set your prisoners free from the waterless pit.

Return to your stronghold, O prisoners of hope;

today I declare that I will restore to you double.

For I have bent Judah as my bow;

I have made Ephraim its arrow.

I will arouse your sons, O Zion,

against your sons, O Greece,

and wield you like a warrior’s sword.

Then the L ord will appear over them,

and his arrow go forth like lightning;

the Lord G od will sound the trumpet

and march forth in the whirlwinds of the south.

The L ord of hosts will protect them,

and they shall devour and tread down the slingers;

they shall drink their blood like wine,

and be full like a bowl,

drenched like the corners of the altar.

On that day the L ord their God will save them

for they are the flock of his people;

for like the jewels of a crown

they shall shine on his land.

For what goodness and beauty are his!

Grain shall make the young men flourish,

and new wine the young women.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned. We then see that by this exclamation a fuller confirmation is given to what had been said by the Prophet, as though his words were, — “No one ought to judge of God’s favor, of which I have spoken, according to his own doings, or conduct, or experience; but on the contrary, every one of you ought to be filled with amazement at God’s incredible kindness, and at his incredible beauty.” But by the last word he understands the brightness or splendor, which appears in all God’s favors and gifts. ¹¹⁵¹¹⁵     Goodness and beauty are said to be God’s, because conferred by him. Some refer “his” to the people and others to the land. The meaning is the same, though the form of the expression would be different. As the future time is referred to, the question here may be better expressed in the future tense, —
   For what will be his goodness!
And what will be his beauty!
The corn shall cause the young men to thrive,
And new wine the maids.
   But were the [ו] after “land” in the preceding verse to be referred to “people” in the same verse, the [ו] added here to “goodness” might be applied to the same antecedent: and this would be the most natural rendering,—

   16. And save them will Jehovah their God, In that day, even as sheep, his people: Therefore consecrated stones Shall be raised as banners over their land. For how great will be their good (or prosperity!) And how great their comeliness! Corn shall cause the young men to thrive, And new wine the maids.
   We use “they,” and “their,” when we speak of “people,” though in Hebrew the singular pronoun is used. — Ed.

He then concludes by saying, that the abundance of corn and wine would be so great, that young men and young women would eat and drink together, and be fully satisfied. Here a frivolous question may be asked, whether Zechariah allowed the use of wine to young women. But he speaks not here, as I have said before, of God’s blessing, as though it were an incentive to luxury; but what he means is, that the abundance of provisions would be so great as to be fully sufficient, not only for the old, but also for young men and young women. We know that when there is but a small supply of wine, it ought by right of age to be reserved for the old, but when wine so overflows that young men and young women may freely drink of it, it is a proof of great abundance. This then is simply the meaning of the Prophet: but something more shall be said tomorrow on the subject.

¹¹⁵ Goodness and beauty are said to be God’s, because conferred by him. Some refer “his” to the people and others to the land. The meaning is the same, though the form of the expression would be different. As the future time is referred to, the question here may be better expressed in the future tense, — For what will be his goodness! And what will be his beauty! The corn shall cause the young men to thrive, And new wine the maids. But were the [ו] after “land” in the preceding verse to be referred to “people” in the same verse, the [ו] added here to “goodness” might be applied to the same antecedent: and this would be the most natural rendering,— 16. And save them will Jehovah their God, In that day, even as sheep, his people: Therefore consecrated stones Shall be raised as banners over their land. For how great will be their good (or prosperity!) And how great their comeliness! Corn shall cause the young men to thrive, And new wine the maids. We use “they,” and “their,” when we speak of “people,” though in Hebrew the singular pronoun is used. — Ed.