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Commentary on Zechariah 9 verses 12–17
The prophet, having taught those that had returned out of captivity to attribute their deliverance to the blood of the covenant and to the promise of the Messiah (for they were so wonderfully helped because that blessing was in them, was yet in the womb of their nation), now comes to encourage them with the prospect of a joyful and happy settlement, and of glorious times before them; and such a happiness they did enjoy, in a great measure, for some time; but these promises have their full accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ.
I. They are invited to look unto Christ, and flee unto him as their city of refuge (Zac 9:12): Turn you to the strong-hold, you prisoners of hope. The Jews that had returned out of captivity into their own land were yet, in effect, but prisoners (We are servants this day, Neh 9:36), yet prisoners of hope, or expectation, for God had given them a little reviving in their bondage, Ezr 9:8, Ezr 9:9. Those that yet continued in Babylon, detained by their affairs there, yet lived in hope some time or other to see their own land again. Now both these are directed to turn their eyes upon the Messiah, set before them in the promise as their strong-hold, to shelter themselves in him, and stay themselves upon him, for the perfecting of the mercy which by his grace, and for his sake, was so gloriously begun. Look unto him, and be you saved, Isa 45:22. The promise of the Messiah was the strong-hold of the faithful long before his coming; they saw his day at a distance and were glad, and the believing expectation of the redemption in Jerusalem was long the support and consolation of Israel, Luk 2:25, Luk 2:38. They, in their dangers and distresses, were ready to turn towards this and the other creature for relief; but the prophets directed them still to turn to Christ, and to comfort themselves with the joy of their king coming to them with salvation. But, as their deliverance was typical of our redemption by Christ (Zac 9:11), so this invitation to the strong-hold speaks the language of the gospel-call. Sinners are prisoners, but they are prisoners of hope; their case is sad, but it is not desperate; yet now there is hope in Israel concerning them. Christ is a strong-hold for them, a strong tower, in whom they may be safe and quiet from the fear of the wrath of God, the curse of the law, and the assaults of their spiritual enemies. To him they must turn by a lively faith; to him they must flee, and trust in his name.
II. They are assured of God's favour to them: "Even to day do I declare, when things are at the worst, and you think your case deplorable to the last degree, yet I solemnly promise that I will render double unto thee, to thee, O Jerusalem! to every one of you prisoners of hope. I will give you comforts double to the sorrows you have experienced, or blessings double to what I ever bestowed upon your fathers, when their condition was at the best; the glory of your latter state, as well as of your latter house, shall be greater, shall be twice as great as that of your former." And so it was no otherwise than by the coming of the Messiah, the preaching of his gospel, and the setting up of his kingdom; these spiritual blessings in heavenly things were double to what they had ever enjoyed in their most prosperous state. As a pledge of this, in the fulness of time God here promises to the Jews victory, plenty, and joy, in their own land, which yet should be but a type and shadow of more glorious victories, riches, and joys, in the kingdom of Christ.
1.They shall triumph over their enemies. The Jews, after their return, were surrounded with enemies on all sides. They were as a speckled bird; all the birds of the field were against them. Their land lay between the two potent kingdoms of Syria and Egypt, branches of the Grecian monarchy, and what frequent dangers they should be in between them was foretold, Dan. 11. But it is here promised that out of them all the Lord would deliver them; and this promise had its primary accomplishment in the times of the Maccabees, when the Jews made head against their enemies, kept their head above water, and, after many struggles and difficulties, came to be head over them. It is promised, (1.) That they shall be instruments in God's hand for the defeating and baffling of their persecutors: "I have bent Judah for me, as my bow of steel; that bow I have filled with Ephraim as my arrows, have drawn it up to its full bent, till the arrow be at the head;" for some think that this is signified by the phrase of filling the bow. The expressions here are very fine, and the figures lively. Judah had been taught the use of the bow (Sa2 1:18), and Ephraim had been famous for it, Psa 78:9. But let them not think that they gain their successes by their own bow, for they themselves are no more than God's bow and his arrows, tools in his hands, which he makes use of and manages as he pleases, which he holds as his bow and directs to the mark as his arrows. The best and bravest of men are but what God makes them, and do no more service than he enables them to do. The preachers of the gospel were the bow in Christ's hand, with which he went forth, he went on, conquering and to conquer, Rev 6:2. The following words explain this: I have raised up and animated thy sons, O Zion! against thy sons, O Greece! This was fulfilled when against Antiochus, one of the kings of the Grecian monarchy, the people that knew their God were strong and did exploits, Dan 11:32. And they in the hand of an almighty God were made as the sword of a mighty man, which none can stand before. Wicked men are said to be God's sword (Psa 17:13), and sometimes good men are made so; for he employs both as he pleases. (2.) That God will be captain, and commander-in-chief, over them, in every expedition and engagement (Zac 9:14): The Lord shall be seen over them; he shall make it appear that he presides in their affairs, and that in all their motions they are under his direction, as apparently, though not as sensibly, as he was seen over Israel in the pillar of cloud and fire when he led them through the wilderness. [1.] Is their army to be raised, or mustered, and brought into the field? The Lord shall blow the trumpet, to gather the forces together, to proclaim the war, to sound the alarm, and to give directions which way to march, which way to move; for, if God blow the trumpet, it shall not give an uncertain sound, nor a feeble ineffectual one. [2.] Is the army taking the field, and entering upon action? Whatever enterprise the campaign is opened with, God shall go forth at the head of their forces, with whirlwinds of the south, which were of incredible swiftness and fierceness; and before these whirlwinds thy sons, O Greece! shall be as chaff. [3.] Is the army actually engaged? God's arrows shall go forth as lightning, so strongly, so suddenly, so irresistibly; his lightnings shall go forth as arrows and scattered them, that is, he shot out his lightnings and discomfited them. This alludes to that which God had done for Israel of old when he brought them out of Egypt, and into Canaan, and had its accomplishment partly in the wonderful successes which the Jews had against their neighbours that attacked them in the time of the Maccabees, by the special appearances of the divine Providence for them, and perfectly in the glorious victories gained by the cross of Christ and the preaching of the cross over Satan and all the powers of darkness, whereby we are made more than conquerors. [4.] Are they in danger of being overpowered by the enemy? The Lord of hosts shall defend them (Zac 9:15); The Lord their God shall save them (Zac 9:16); so that their enemies shall not prevail over them, nor prey upon them. God shall be unto them for defence as well as offence, the shield of their help as well as the sword of their excellency, and this as the Lord of hosts, who has power to defend them, and as their God, who is engaged by promise to defend them, and by the property he has in them. He shall save them in that day, that critical dangerous day, as the flock of his people, with the same care and tenderness that the shepherd protects his sheep with. Those are safe whom God saves. [5.] Did their enemies hope to swallow them up? It shall be turned upon them, and they shall devour their enemies, and shall subdue with sling-stones, for want of better weapons, those that come forth against them. The stones of the brook, when God pleases, shall do as great execution as the best train of artillery; for the stars in their courses shall fight on the same side. Goliath was subdued with a sling-stone. Having subdued, they shall devour, shall drink the blood of their enemies, as it were, and, as conquerors are wont to do, they shall make a noise as through wine. It is usual for conquerors with loud huzzas and acclamations to glory in their victories and proclaim them. We read of those that shout for mastery, and of the shout of a king among God's people. They shall be filled with blood and spoil, as the bowls and basins of the temple, or the corners of the altar, were wont to be filled with the blood of the sacrifices; for their enemies shall fall as victims to divine justice.
2.They shall triumph in their God. They shall take the comfort and give God the glory of their successes. So some read Zac 9:15. They shall eat (that is, they shall quietly enjoy) what they have got; God will give them power to eat it after they have subdued the sling-stones (that is, their enemies that slung stones at them), and they shall drink and make a noise, a joyful noise, before the Lord their maker and protector, as through wine, as men are merry at a banquet of wine. Being not drunk with wine, wherein is excess, but filled with the Spirit, they shall speak to themselves and one another in psalms, and hymns, and spiritual songs, as those that are drunk do with vain and foolish songs, Eph 5:18, Eph 5:19. And, in the fulness of their joy, they shall offer abundance of sacrifices to the honour of God, so that they shall fill both the bowls and the corners of the altar with the fat and blood of their sacrifices. And, when they thus triumph in their successes, their joy shall terminate in God as their God, the God of their salvation. They shall triumph, (1.) In the love he has for them, and the relation wherein they stand to him, that they are the flock of his people and he is their Shepherd, and that they are to him as the stones of a crown, which are very precious and of great value, and which are kept under a strong guard. Never was any king so pleased with the jewels of his crown as God is, and will be, with his people, who are near and dear unto him, and in whom he glories. They are a crown of glory and a royal diadem in his hand, Isa 62:2, Isa 62:3. And they shall be mine, saith the Lord, in that day when I make up my jewels, Mal 3:17. And they shall be lifted up as an ensign upon his land, as the royal standard is displayed in token of triumph and joy. God's people are his glory; so he is pleased to make them, so he is pleased to reckon them. He sets them up as a banner upon his own land, waging war against those who hate him, to whom it is a flag of defiance, while it is a centre of unity to all that love him, to all the children of God, that are scattered abroad, who are invited to come and enlist themselves under this banner, Isa 11:10, Isa 11:12. (2.) In the provision he makes for them, Zac 9:15. This is the matter of their triumph (Zac 9:17): For how great is his goodness and how great is his beauty! This is the substance, this the burden, of the songs wherewith they shall make a noise before the Lord. We are here taught, [1.] To admire and praise the amiableness of God's being: How great is his beauty! All the perfections of God's nature conspire to make him infinitely lovely in the eyes of all that know him. They are to him as the stones of a crown; but what is he to them? Our business in the temple is to behold the beauty of the Lord (Psa 27:4), and how great is that beauty! How far does it transcend all other beauties, particularly the beauty of his holiness. This may refer to the Messiah, to Zion's King that cometh. See that king in his beauty (Isa 33:17), who is fairer than the children of men, the fairest of ten thousand, and altogether lovely. Though, in the eye of the world, he had no form or comeliness, in the eye of faith how great is his beauty! [2.] To admire and give thanks for the gifts of God's favour and grace, his bounty as well as his beauty; for how great is his goodness! How rich in mercy is he! How deep, how full, are its springs! How various, how plenteous, how precious, are its streams! What a great deal of good does God do! How rich in mercy is he! Here is an instance of his goodness to his people: Corn shall make the young men cheerful and new wine the maids; that is, God will bless his people with an abundance of the fruits of the earth. Whereas they had been afflicted with scarcity to such a degree that the young men and the maidens were ready to swoon and faint away for hunger and thirst (Lam 2:12, Lam 2:21; Lam 4:7, Lam 4:8; Lam 5:10), now they shall have bread enough and to spare, not water only, but wine, new wine, which shall make the young people grow and be cheerful, and (which some have observed to be the effect of plenty and the cheapness of corn) the poor will be encouraged to marry, and re-people the land, when they shall have wherewithal to maintain their families. Note, What good gifts God bestows upon us we must serve him cheerfully with, and must race the streams up to the fountain, and, when we are refreshed with corn and wine, must say, How great is his goodness!
(Verse 15, 16.) And they shall devour and subject to stones of slings: and drinking, they shall be intoxicated as with wine (Vulgate: with wine), and shall be filled like bowls and like the horns of the altar, and the Lord their God shall save them in that day as the flock of his people, because holy stones shall be lifted up upon his land. LXX: And they shall consume them, and bury them in stones of slings, and they shall drink their blood like wine, and they shall be filled like the bowls of the altar, and the Lord shall save them on that day as his flock, because holy stones shall roll on his land. For what we have said, they will be exalted, and it is written in Hebrew, Methnosasoth (), can be interpreted as wandering or fleeing. With the children of Zion protected, and the Lord singing, and going in a whirlwind against their adversaries, the destruction of the Greeks will be so great that I will not say by swords, but they will be crushed by the throwing of stones and the rotations of catapults, so that they will be spoils and food for their enemies. Then they will be drunk as if with wine. Not those who have been killed, but they will be drunk with their own blood; but those who conquer will fight as if drunk with desperation, and they will please the Lord like the horns of the altar, and their libation. For this is understood in the bowls, in which the offerings are poured out on the altar. The Lord will also save them like sheep and the flock of his people: for he will not fight like an armed and trained army against the Macedonians; but he will come like a flock prepared for death, and with the help of the Lord, he will prevail. And the holy stones that were oppressed (for they are called stones, on account of the hardness of trials and the courage of the soul) shall be lifted up from their humility, and they shall be on the land of his glory. Otherwise: his holy stones of the priestly race fleeing in different directions, with him granting them victory, shall attain it, let us say, according to the anagoge, nay, let us explain the prophecy enveloped in many obscurities. The sons of Zion, protected by their Lord, shall devour their adversaries, whom we understand to be the sons of Greece. And they shall subject them to stones of slings, and menaces of Scriptures, making their adversaries subject and humble: for nothing strikes so much as an example from the holy Scriptures, and a testimony emitted by the rotation of the mouth. But what is said in the Septuagint: And they shall drink their blood like wine, we do not read thus in Hebrew; but they shall be drunken with wine, so that they may hear that from the Song of Songs: Drink, O friends, and be intoxicated (Song of Songs 5:1). And so their drunkenness will please them, like a sacrificial altar; and like the horns or angles of an altar. The Lord will also save them, like a flock of his people, for the holy stones will roll upon his land, which will be so light and shining that they will not wait for the hands of builders, but will themselves hasten to be placed upon the foundation of Christ, and to be held by the corner stone, of which even the Apostle Peter speaks: 'You yourselves, as living stones, are being built into a spiritual house, to be a holy priesthood, offering spiritual sacrifices acceptable to God.' (I Peter 2:5). These are the stones that will cry out if the people of Judah keep silent (Luke XIX), and they will roll as long as they are on earth, for earthly dwelling weighs down the senses that attend to many cares (Wisdom IX), and the Holy One, who is in the flesh, speaks: Who will give me wings like a dove? (Psalm LIV, 7) Whoever is able, strives and rolls; and is lifted up to the heights, but is held back by the frailty of the flesh. And that earth on which the stones roll is the one of which we read: Sing to the Lord, all the earth (Psalm XCV, 1). And let all the earth adore you and sing to you (Ps. 65:4).
We have been speaking in a general way; let us now speak in particular about the interior of a person. A wheel, as you know, rests upon the ground with a very slight base. Nor does it merely rest; it rolls along; it does not stand still but barely touches the ground and passes on. Further, when it rolls onward, it always mounts higher. So the saintly person, because he has a human body, has to give some thought to earthly matters. When it comes to food and clothing and other such matters, he is content with what he has, and merely touching the ground with them, hastens to other things. He who runs in haste to higher things carries within himself your word. We read in the prophet, “Holy stones roll over the land.” Notice what he said: “Holy stones roll over the land.” Because they are wheels, they speed over the land and on to higher places. Do you want to hear about more wheels? We read, “And one wheel within another”;16 and again in Ezekiel, “The wheels move one within the other.” The two wheels are the New and Old Testament; the old moves within the new and the new within the old. And Ezekiel goes on, “Wherever the spirit wished to go, there the wheels went.” Ecclesiastes, moreover, says of the end of the world: “And the broken wheel falls into the well.” Much more could be said about wheels, but our sermon speeds on to the rest of the psalm.
Holy stones: The apostles, who shall be as pillars and monuments in the church.
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SUMMARY
Zechariah 9:16 presents a glorious vision of God's future relationship with His redeemed people, portraying the LORD as their ultimate Savior and Protector. He will shepherd them with tender care, valuing them as exquisitely precious jewels in a royal crown, and exalting them to a position of prominent display, like a banner lifted high upon His land, signifying His glory and their unique status as His own.
CONTEXT
Literary Context: Zechariah 9:16 is nestled within the first major oracle of Zechariah (chapters 9-11), which focuses on the coming of the Messiah and the future restoration of Israel. The immediate preceding verses (Zechariah 9:9-10) famously prophesy the arrival of a humble, righteous King, riding on a donkey, who will establish a kingdom of peace extending "from sea to sea, and from the River to the ends of the earth." Following this, the chapter describes God's triumph over the enemies of His people and the return of captives (Zechariah 9:11-15). Verse 16, therefore, serves as a culminating declaration of the blessed state and exalted identity of God's people once this divine salvation and restoration are fully realized, emphasizing their security, value, and public witness.
Historical & Cultural Context: Zechariah prophesied to the Jewish community that had returned from Babylonian exile, a time marked by rebuilding the temple and re-establishing their national and spiritual identity. This was a period of both hope and hardship, as they faced opposition and the lingering effects of their past sin. The imagery in verse 16 would have resonated deeply with their understanding of kingship, warfare, and divine favor. A "flock" represented dependence and the shepherd's protective care, a familiar and comforting image in an agrarian society. "Stones of a crown" evoked royal splendor and immense value, a stark contrast to their recent subjugation. An "ensign" (or banner/standard) was a military or national symbol, lifted high to rally troops or declare victory, signifying visibility, triumph, and a clear declaration of allegiance or identity in a world dominated by empires. The reference to "his land" underscores God's sovereign claim and the restored inheritance of His people.
Key Themes: This verse contributes significantly to several overarching themes in Zechariah and the broader prophetic literature. Firstly, it powerfully reinforces the theme of Divine Salvation and Protection, highlighting God's active and personal intervention to deliver His people, echoing the pastoral care seen in passages like Psalm 23. Secondly, it emphasizes the Preciousness and Value of God's People in His sight, portraying them not merely as a rescued remnant but as a prized possession, a concept also found in Malachi 3:17. Thirdly, the imagery of being "lifted up as an ensign" speaks to the theme of Exaltation and Prominence, suggesting that God's redeemed community will become a visible testament to His glory and redemptive power, drawing nations to Him, much like the vision in Isaiah 11:10-12. These themes collectively paint a picture of a secure, valued, and publicly glorified people, all by the hand of their saving God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 9:16 is rich with Imagery that appeals to our senses and understanding, painting a vivid picture of God's care and His people's destiny. The verse employs two prominent Similes, comparing God's people to a "flock" and then to "the stones of a crown" and an "ensign." These comparisons are crucial for conveying the depth of God's relationship with them. The "flock" simile emphasizes God's gentle, protective, and intimate Pastoral Care, highlighting His role as a benevolent shepherd. The "stones of a crown" simile underscores the Preciousness and Value God places on His people, portraying them as highly esteemed and beautiful. Finally, the "ensign" simile conveys the Exaltation and Visibility of God's people, suggesting they will be a public, undeniable witness to God's glory and redemptive power, serving as a beacon to others. Together, these devices create a powerful and comforting prophetic vision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 9:16 profoundly articulates God's unwavering commitment to His covenant people, revealing His character as both a tender Shepherd and a majestic King. The verse encapsulates the divine paradox: God's people, often seen as vulnerable sheep, are simultaneously transformed into precious jewels and a visible banner, demonstrating His saving power and their exalted status. This dual imagery speaks to the security found in God's care and the inherent worth He bestows upon those He redeems. It points to a future reality where God's ultimate victory is not just over His enemies, but also in the glorious display of His beloved people, shining forth as a testament to His grace and sovereignty.
REFLECTION AND APPLICATION
Zechariah 9:16 offers profound reassurance and a compelling vision for every believer. It reminds us that our identity and worth are not derived from our circumstances or achievements, but from God's unchanging love and His redemptive work. We are not forgotten or insignificant; rather, we are deeply cherished, like precious jewels in the crown of the King of Kings. This truth should fill us with immense security and confidence, knowing that the LORD Himself is our Savior and Protector, caring for us with the tenderness of a shepherd. Furthermore, being "lifted up as an ensign" calls us to live as visible testimonies to God's goodness and power in a world that desperately needs to see Him. Our lives, transformed by His grace, are meant to be a clear, compelling declaration of His glory, drawing others to the One who saves and exalts. This verse challenges us to embrace our divinely appointed value and purpose, living in a way that reflects the honor God has bestowed upon us.
Questions for Reflection
FAQ
What does "in that day" refer to in Zechariah 9:16?
Answer: In prophetic literature, "in that day" (Hebrew: yôwm, H3117) is a common phrase that refers to a significant future period of divine intervention. It's not necessarily a literal 24-hour day but rather a decisive era when God acts powerfully to fulfill His promises. In Zechariah 9, particularly in the context of the humble King's arrival (Zechariah 9:9) and the subsequent victory and restoration, "that day" points to the Messianic age. This includes both the first coming of Christ, which inaugurated God's kingdom, and its ultimate consummation at His second coming, when God's people will be fully redeemed, glorified, and established in His eternal reign. It signifies a time of ultimate salvation and the full display of God's sovereignty.
CHRIST-CENTERED FULFILLMENT
Zechariah 9:16 finds its ultimate and most profound fulfillment in Jesus Christ and His work. The "LORD their God" who saves is perfectly embodied in Jesus, who is God incarnate and the Good Shepherd who lays down His life for His flock (John 10:11). Through His atoning sacrifice and resurrection, Christ perfectly "saves" His people, delivering them from sin, death, and the power of darkness, gathering them into His new covenant community, the Church. This Church, comprised of believers from every nation, is the "flock of his people" for whom He cares intimately. Furthermore, the imagery of "stones of a crown" and being "lifted up as an ensign" points directly to the Church's identity and mission in Christ. Believers are described as living stones built into a spiritual house (1 Peter 2:5), a holy priesthood, a chosen race, and a royal nation, called to proclaim the excellencies of Him who called them out of darkness into His marvelous light (1 Peter 2:9). The Church, as Christ's body, is His treasured possession and His visible witness to the world, a banner of salvation lifted high "upon his land" (which now encompasses all creation under His dominion), reflecting His glory until His triumphant return (Ephesians 1:22-23).