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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 2:6–9.
One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, staid behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est - My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause - a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Psa 137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zac 2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zac 2:6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." Zac 2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa 52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Rev 18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Act 2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zac 2:8, Zac 2:9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Rom 9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa 34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Psa 2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Est 9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col 2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Psa 110:1; Rev 3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Psa 17:8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pro 7:2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 6 and following) O, O flee from the land of the North, says the Lord, for I have scattered you like the four winds of heaven, says the Lord. O Zion, arise, you who dwell in the daughter of Babylon. For thus says the Lord of hosts, after glory He has sent me to the nations who plundered you; for he who touches you touches the apple of His eye. For behold, I will shake My hand over them, and they shall become spoil for those who served them. Then you will know that the Lord of hosts has sent me. LXX: O flee from the land of the north, says the Lord, for I will gather you from the four winds of heaven, says the Lord. In Zion you shall be saved, you who dwell in the daughter of Babylon. For thus says the Lord Almighty: after glory He has sent me to the nations that plundered you; for he who touches you touches the apple of His eye. Behold, I will raise my hand against them, and they shall become plunder for those who served them. Then you will know that the Lord Almighty has sent me. The regions of the world, which the Greeks call climates, are understood to be located near Jerusalem and the temple. Therefore, the Assyrians and Babylonians, who devastated the people of God, dwell in the land of the North. Finally, in Jeremiah (Chapter I), the pot that is filled with meat (which is understood to be the city of Jerusalem) is set on fire from the face of the North. Therefore, since the angel had commanded the angel who met the prophetic angel in Zechariah to speak to the boy (for in comparison to the angelic dignity, all human nature is called boyhood, because we do not progress from angels to us, but from us to angels), and to say to him: Jerusalem shall be inhabited without walls, and the rest. Now the same word of the Lord comes to those who live in the North: that they should gather from the four winds, to whom they had been scattered throughout the whole world, and return to Zion, those who dwelt in Babylon. Or certainly in this way: O you who have been scattered in the four parts of the heavens, flee from the land of the North, and, O Zion, who now dwells in Babylon, flee and return to your former home. And that when it is said in the vocative case 'O' for the third time, it is an exhortation to flee, so that they may know that they have been warned not once, but repeatedly, to flee. It is said in another way: Aquilo is the most violent wind, which hardens the hearts of its inhabitants and from which all the evils that dwell on the earth are kindled, and towards which, according to the same prophet Zachariah, the black horses go out to stand in their own region (Zach. I and VI). He also, who in Isaiah boasted, saying: I will ascend into heaven, I will set my throne above the stars of heaven, I will sit upon the mountain of the covenant, in the heights of the north (Isai. XIV, 13), boasts of having a kingdom in the coldest place on earth. We read in another place: Behold, smoke comes from the north (Ibid., 31): and it is said of those who have departed far from the holy city: Behold, these come from afar from the north and the sea (Ibid., XLIX, 12). And through Jeremiah the Holy Spirit speaks, calling those who are in captivity to return to Jerusalem: Go and read my words to the north, and you shall say: Return to me, O dwelling of Israel, says the Lord (Jer. XLVI). Therefore, it is commanded to us who dwell in the North, and have lost the heat of the Lord's fervor, who have been scattered throughout the world, and about whom the Gospel preaches, that the Lord send his angels in the four winds, and gather us, and that we, who are involved in the vices and confusion of this age, flee to the Church of the Lord in Zion, and, forsaking worldly desires, stand firm in the watchtower of its teachings and greatness. But what follows is this: Thus says the Lord of hosts, after the glory He sent Me, and so on, the voice of the speaking Savior is introduced, who says that He is sent by the Almighty God from the Almighty Father, not according to what is almighty, but according to what He was sent after the glory. Who, being in the form of God, did not consider it robbery to be equal to God, but made Himself of no reputation, taking the form of a servant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6). It is not surprising that Christ is called omnipotent, from whose person we read in the Book of Revelation of John: 'These things saith the faithful witness, the beginning of the creation of God, who is, and who was, and who is to come, the Almighty God' (Rev. 1:4, 5). Also, what we read in the twenty-third psalm: 'Lift up your gates, O ye princes, and be ye lifted up, ye everlasting doors, and the King of glory shall enter in' (v. 7). And again, it is said by other angels who were ignorant of the mystery of the assumed flesh: 'Who is this King of glory? The Lord of hosts, He is the King of glory,' and this refers to Christ. For wherever we read 'the Lord of hosts,' it is written in Hebrew as 'Sabaoth,' which is translated by the Septuagint interpreters as 'omnipotent.' From this we understand that wherever 'the Lord of hosts' is said of Christ, He is to be understood as omnipotent. It is not surprising if Christ is called omnipotent, to whom all power is given in heaven and on earth (Matt. 28:18). And who says, 'All things that the Father hath are mine' (John 17:10). But if all things, that is, God of God, Lord of the Lord, light of light, then also omnipotent of omnipotent; for it cannot happen that where one nature is, there be diverse glory. Therefore, He was sent after the glory of divine majesty to the Gentiles, who had despoiled the people of God, so that those who were once their plunderers might be slaves to them, and that the whole crowd of former slaves might know that God is omnipotent and merciful. And He says, 'He that toucheth you, toucheth the apple of His eye'; understand the touch as vexation and injury, according to what we read: 'Touch not mine anointed, and do my prophets no harm' (Ps. 105:15). For whoever touches the saints of the Lord is as if he desired to vex the apple of His eye, and endeavored to deprive him of the bright light spoken of in the Gospel, 'Ye are the light of the world' (Matt. 5:14). But God lifts His hand to strike the adverse nations and to restore His people, either in Jerusalem or in the Church. By adverse nations, according to the allegorical interpretation, understand the opposing powers, which subject sinners daily to their authority and compel them to serve themselves.
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Summary
Zechariah 2:9 is a powerful divine declaration promising God's decisive judgment against the nations that oppressed Judah, asserting a dramatic reversal of fortunes where the oppressors will become plunder for their former captives. This impending act of justice serves as undeniable proof, both to the restored exiles and the nations, that the prophet Zechariah's message originates directly from the omnipotent "LORD of hosts."
Context
Literary Context
This verse is situated within the second of Zechariah's eight nocturnal visions, specifically following the vision of the man with the measuring line (Zechariah 2:1-5). This preceding vision offers a glorious promise of Jerusalem's future restoration and expansion, depicting it as a city so vast that it will not require walls, for the Lord Himself will be a "wall of fire" around it and its glory within it. Zechariah 2:6-8 then calls for the exiles still in Babylon to flee, emphasizing God's deep concern for His people whom the nations have "scattered" and "plundered" (literally, "touched the apple of His eye"). Verse 9 directly follows this divine indignation, transitioning from a promise of protection for Jerusalem to a pronouncement of punitive judgment against those very nations that had afflicted Judah, thereby ensuring the security and vindication of the returning exiles.
Historical & Cultural Context
Zechariah prophesied during the critical post-exilic period, around 520-518 BC, shortly after the first wave of Jewish exiles had returned from their seventy-year Babylonian captivity, initiated by Nebuchadnezzar II. The returnees faced immense challenges, including opposition from surrounding peoples (e.g., Samaritans, Ammonites, Edomites) who hindered the rebuilding of the temple and the city. The memory of their subjugation and the plundering of Jerusalem by foreign powers was fresh. Culturally, the concept of "spoil" (booty taken in war) was well understood, and the idea of a reversal of fortunes, where the oppressed would become masters over their former enslavers, resonated deeply with the prophetic tradition of divine justice and covenant faithfulness. This context underscores the profound comfort and vindication Zechariah's message would have offered to a vulnerable, disheartened community.
Key Themes
Zechariah 2:9 powerfully contributes to several overarching themes within the book. Firstly, it underscores Divine Justice and Retribution, demonstrating God's active intervention in human history to right wrongs and punish those who harm His chosen people. This aligns with the broader prophetic message that the nations will be held accountable for their actions against Israel, as seen in passages like Isaiah 13:1-22 or Jeremiah 25:15-38. Secondly, the verse highlights the Reversal of Fortunes, a recurring biblical motif where the downtrodden are exalted and the proud brought low. The idea that the nations who scattered Judah would become "spoil to their servants" is a dramatic illustration of God's sovereign power to overturn human hierarchies and vindicate His people, echoing the themes found in Psalm 75:7. Finally, the concluding phrase, "and ye shall know that the LORD of hosts hath sent me," emphasizes the Authentication of God's Messenger and Message. The fulfillment of this prophecy would serve as irrefutable proof of Zechariah's divine commission, reinforcing the reliability of God's word and His covenant promises to Israel, a common theme for prophets like Moses in Deuteronomy 18:21-22.
Exposition and Analysis
Key Word Analysis
This verb signifies a quivering, vibrating, or waving motion, often used in contexts of decisive, forceful action, whether to bring about destruction, judgment, or to make a public display of power. In this context, "shake mine hand" implies a forceful, public, and undeniable act of divine intervention and judgment, a gesture of overwhelming authority that will bring about the promised reversal.
This noun refers to booty, plunder, or prey taken in war. Its use here highlights the dramatic reversal of power: those who once plundered Judah will themselves become the plundered, their wealth and status becoming the "spoil" for those they once enslaved. It emphasizes a complete and humiliating subjugation.
This verb means to know, to ascertain by seeing, to comprehend, or to discern. It implies an experiential and undeniable knowledge, not merely intellectual assent. The fulfillment of God's promise of judgment and reversal will lead to an undeniable realization among the people that Zechariah's message truly originated from the "LORD of hosts," thereby authenticating his prophetic calling.
Verse Breakdown
"For, behold, I will shake mine hand upon them"
This opening clause introduces a dramatic divine action. "Behold" (hinneh) serves as an attention-grabbing interjection, signaling an important pronouncement. The phrase "I will shake mine hand upon them" signifies God's direct, powerful, and decisive intervention. The "hand" (H3027, yâd) often represents power, authority, and active involvement. The shaking motion (H5130, nûwph) suggests a forceful, public, and destructive gesture, indicating that God is about to bring judgment upon the nations that oppressed Israel.
"and they shall be a spoil to their servants"
This clause reveals the immediate consequence of God's action: a complete and humiliating reversal of fortunes. "They" refers to the nations who had scattered and plundered Judah. "Spoil" (H7998, shâlâl) refers to plunder or booty. The astonishing part is that they will become "a spoil to their servants" (H5647, ʻâbad). This means those who were once enslaved and oppressed by these nations will now become their masters, taking them as plunder. This is a profound act of divine justice, turning the tables on the oppressors.
"and ye shall know that the LORD of hosts hath sent me"
This concluding clause declares the ultimate purpose and outcome of this divine intervention. The "ye" refers to the people of Judah, particularly the returning exiles. The fulfillment of this prophecy – the judgment of their oppressors and the reversal of their fortunes – will serve as irrefutable, experiential proof ("know," H3045, yâdaʻ) that Zechariah's message is not his own, but divinely commissioned. The title "the LORD of hosts" (H3068, Yᵉhôvâh H6635, tsâbâʼ) emphasizes God's supreme power and authority over all armies and cosmic forces, assuring the listeners that the one who "sent me" (H7971, shâlach) has the omnipotence to bring these promises to pass.
Literary Devices
Zechariah 2:9 employs several potent literary devices. The phrase "I will shake mine hand upon them" is vivid Imagery, creating a mental picture of God's powerful, decisive, and public gesture of judgment. It is a form of Anthropomorphism, attributing a human action (shaking a hand) to God, making His divine intervention more relatable and impactful. The core of the verse presents a dramatic Reversal of Fortunes, where the oppressors become the oppressed and the servants become masters, serving as a powerful demonstration of divine justice and sovereignty. This reversal also functions as a form of Irony, as the very nations that scattered Judah will themselves be scattered and plundered. The entire verse is delivered as a Divine Oracle, indicated by the "For, behold, I will..." and the concluding "ye shall know that the LORD of hosts hath sent me," underscoring its authoritative and prophetic nature.
Theological and Thematic Connections
Zechariah 2:9 profoundly reveals God's unwavering commitment to justice and His covenant faithfulness to His people. It demonstrates that God is not a passive observer of human history but an active, sovereign ruler who intervenes to defend the oppressed and punish the oppressor. This divine act of retribution is not arbitrary but is rooted in God's character as the "LORD of hosts," who possesses ultimate authority over all nations and events. The verse assures the vulnerable post-exilic community that their suffering at the hands of foreign powers is seen by God, and a day of reckoning will come, leading to their vindication and the authentication of His prophetic word. This promise of a dramatic reversal of fortunes offers deep comfort and hope, reminding believers that God's ultimate plan for justice and restoration will prevail.
Reflection and Application
Zechariah 2:9 offers enduring truths for believers today, reminding us that God is actively involved in the affairs of humanity and that His justice will ultimately prevail. In a world often marked by injustice, oppression, and seemingly unchecked evil, this verse provides a profound anchor of hope. It calls us to trust in God's sovereign hand, even when circumstances appear bleak or when the wicked seem to prosper. It assures us that God sees every act of oppression against His people, and He will indeed "shake His hand" in judgment. This should not lead to a desire for personal vengeance, but rather a confident reliance on God's perfect timing and righteous judgment. It also encourages us to live in a way that reflects the justice and righteousness of the "LORD of hosts," advocating for the oppressed and living with integrity, knowing that our actions, both good and bad, are seen by the One who is ultimately in control of all things and who will bring all things to account.
Questions for Reflection
FAQ
What does it mean for God to "shake mine hand upon them"?
The phrase "shake mine hand upon them" is a powerful anthropomorphism, attributing a human action to God to convey His decisive and forceful intervention. In this context, it signifies a public and undeniable act of divine judgment and destruction against the nations that oppressed Judah. It's not a casual gesture but a demonstration of overwhelming power and authority, indicating that God is about to bring about a dramatic reversal of their fortunes. It implies a swift, certain, and devastating blow from the Almighty.
Who are "them" and "their servants" in this verse?
"Them" refers to the nations that had oppressed and scattered God's people, Judah, particularly those who had participated in or benefited from the Babylonian captivity and the subsequent hindering of the temple rebuilding. These would include the Babylonians (though their empire had fallen), and other surrounding peoples hostile to the returning exiles. "Their servants" refers to the people of Judah, who had been enslaved, exiled, and subjugated by these nations. The verse prophesies a dramatic reversal where the former oppressors will become the "spoil" (plunder) of those they once enslaved, highlighting God's ultimate vindication of His chosen people and His justice against their enemies. This echoes the promise in Isaiah 14:2 where Israel will take their captors captive.
Why is it significant that the prophet states, "ye shall know that the LORD of hosts hath sent me"?
This statement is crucial for authenticating Zechariah's prophetic message. In ancient Israel, a true prophet's word was confirmed by its fulfillment (as seen in Deuteronomy 18:21-22). By declaring that the people will "know" (experientially and undeniably) that the "LORD of hosts" (God, the supreme commander of all creation) sent him, Zechariah emphasizes the divine origin and infallible certainty of his prophecy. The future, visible fulfillment of God's judgment against the oppressors and the vindication of Judah would serve as irrefutable proof that Zechariah was truly God's messenger, speaking God's very words, thereby strengthening the people's faith in the entire prophetic message.
Christ-Centered Fulfillment
Zechariah 2:9, with its declaration of divine judgment and the authentication of God's messenger, finds its ultimate and most profound fulfillment in Jesus Christ. The "shaking of God's hand" upon the nations foreshadows Christ's ultimate victory over all opposing powers and His establishment of a kingdom where justice reigns. While Zechariah spoke of physical nations and earthly spoils, Christ's work on the cross and His resurrection represent the decisive "shaking" of Satan's dominion and the powers of sin and death, making them "spoil" for His redeemed people, who were once enslaved to them (see Colossians 2:15). Furthermore, the authentication of Zechariah as one "sent" by the LORD of hosts points directly to Jesus, the supreme Prophet and the one truly "sent" by the Father into the world. Jesus repeatedly affirmed His divine commission, stating, "I have not spoken on my own authority, but the Father who sent me has himself given me a commandment" (John 12:49). His miracles, His resurrection, and the outpouring of the Holy Spirit are the undeniable proofs by which humanity "knows" that the Father "sent" Him to accomplish salvation and establish His eternal kingdom, ultimately bringing all things under His feet (Ephesians 1:20-23). Thus, Zechariah's prophecy anticipates the comprehensive victory and divine authentication embodied in Christ, the true "LORD of hosts" who conquers all and reigns forever.