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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 9:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
After the precious promises we had in the foregoing chapter of favour to God's people, their persecutors, who hated them, come to be reckoned with, those particularly that bordered close upon them.
I.The Syrians had been bad neighbours to Israel, and God had a controversy with them.
The word of the Lord shall be a burden in the land of Hadrach, that is, of Syria, but it does not appear why it was so called. That that kingdom is meant is plain, because Damascus, the metropolis of that kingdom, is said to be the rest of this burden; that is, the judgments here threatened shall light and lie upon that city. Those are miserable upon whom the burden of the word of the Lord rests, upon whom the wrath of God abides (Joh 3:36); for it is a weight that they can neither shake off nor bear up under. There are those whom God causes his fury to rest upon. Those whom the wrath of God makes its mark it will be sure to hit; those whom it makes its rest it will be sure to sink. And the reason of this burden's resting on Damascus is because the eyes of man, as of all the tribes of Israel (or rather, even of all the tribes of Israel), are towards the Lord, because the people of God by faith and prayer look up to him for succour and relief and depend upon him to take their part against their enemies. Note, It is a sign that God is about to appear remarkably for his people when he raises their believing expectations from him and dependence upon him, and when by his grace he turns them from idols to himself. Isa 17:7, Isa 17:8, At that day shall a man look to his Maker. It may be read thus, for the Lord has an eye upon man, and upon all the tribes of Israel; he is King of nations as well as King of saints; he governs the world as well as the church, and therefore will punish the sins of other people as well as those of his own people. God is Judge of all, and therefore all must give account of themselves to him. When St. Paul was converted at Damascus, and preached there, and disputed with the Jews, then the word of the Lord might be said to rest there, and then the eyes of men, of other men besides the tribes of Israel, began to be towards the Lord; see Act 9:22. Hamath, a country which lay north of Damascus, and which we often read of, shall border thereby (Zac 9:2); it joins to Syria, and shall share in the burden of the word of the Lord that rests upon Damascus. The Jews have a proverb, Woe to the wicked man, and woe to his neighbour, who is in danger of partaking in his sins and in his plagues. Woe to the land of Hadrach, and woe to Hamath that borders thereby.
II.Tyre and Zidon come next to be called to an account here, as in other prophecies, Zac 9:2-4. Observe here,
1.Tyrus flourishing, thinking herself very safe, and ready to set God's judgments, not only at a distance, but at defiance: for,
(1.)She is very wise. It is spoken ironically; she thinks herself very wise, and able to outwit even the wisdom of God. It is granted that her king is a great politician, and that her statesmen are so, Eze 28:3. But with all their wit and policy they shall not be able to evade the judgments of God when they come with commission; there is no wisdom nor counsel against the Lord; nay, it is his honour to take the wise in their own craftiness.
(2.)She is very strong, and well fortified both by nature and art: Tyrus did build herself a strong-hold, which she thought could never be brought down nor got over.
(3.)She is very rich; and money is a defence; it is the sinews of war, Ecc 7:12. By her vast trade she has heaped up silver as the dust, and fine gold as the mire of the streets, that is, she has an abundance of them, heaps of silver as common as heaps of sand, Job 27:16. Solomon made silver to be in Jerusalem as the stones of the streets; but Tyre went further, and made fine gold to be as the mire of the streets. It were well if we could all learn so to look upon it, in comparison with the merchandise of wisdom and grace and the gains thereof.
2.Tyrus falling, after all. Her wisdom, and wealth, and strength, shall not be able to secure her (Zac 9:4): The Lord will cast her out of that strong-hold wherein she has fortified herself, will make her poor (so some read it); there have been instances of those that have fallen from the height of plenty to the depth of poverty, and great riches have come to nothing. God will smite her power in the sea; her being surrounded by the water shall not secure her, but she shall be devoured with fire, and burnt down to the ground. Tyrus, being seated in the midst of the water, was, one would have thought, in danger of being some time or other overflowed or washed away by that; yet God chooses to destroy it by the contrary element. Sometimes he brings ruin upon his enemies by those means which they least suspect. Water enough was nigh at hand to quench the flames of Tyre, and yet by them she shall be devoured; for who can put out the fire which the breath of the Almighty blows up?
III.God next contends with the Philistines, with their great cities and great lords, that bordered southward upon Israel.
1.They shall be alarmed and affrighted by the word of the Lord lighting and resting upon Damascus (Zac 9:5); the disgraces of Israel had many a time been published in the streets of Ashkelon, and they had triumphed in them; but now Ashkelon shall see the ruin of her friends and allies, and shall fear; Gaza also shall see it, and be very sorrowful, and Ekron, concluding that their own turns come next, now that the cup of trembling goes round. What will become of their house when their neighbour's is on fire? They had looked upon Tyre and Zidon as a barrier to their country; but, when those strong cities were ruined, their expectations from them were ashamed, as our expectation from all creatures will be in the issue.
2.They shall themselves be ruined and wasted.
(1.)The government shall be dissolved: The king shall perish from Gaza, not only the present king shall be cut off, but there shall be no succession, no successor,
(2.)The cities shall be dispeopled: Ashkelon shall not be inhabited; the rightful owners shall be expelled, either slain or carried into captivity.
(3.)Foreigners shall take possession of their land and become masters of all its wealth (Zac 9:6): A bastard shall dwell in Ashdod; a spurious brood of strangers shall enter upon the inheritances of the natives, which they have no more right to than a bastard has to the estates of the legitimate children. And thus God will cut off the pride of the Philistines, all the strength and wealth which they prided themselves in, and which were the ground of their confidence in themselves and their contempt of the Israel of God. This prophecy of the destruction of the Philistines, and of Damascus, and Tyre, was accomplished, not long after this, by Alexander the Great, who ravaged all these countries with his victorious army, took the cities, and planted colonies in them, which Quintus Curtius gives a particular account of in the history of his conquests. And some think he is meant by the bastard that shall dwell in Ashdod, for his mother Olympia owned him begotten in adultery, but pretended it was by Jupiter. The Jews afterwards got ground of the Philistines, Syrians, and others of their neighbours, took some of their cities from them and possessed their countries, as appears by the histories of Josephus and the Maccabees, and this was foretold before, Zep 2:4, etc.; Oba 1:20.
3.Some among them shall be converted, and brought home to God, by his gospel and grace; so some understand Zac 9:7, as a promise,
(1.)That God would take away the sins of these nations - their blood and their abominations, their cruelties and their idolatries. God will part between them and these sins which they have rolled under their tongue as a sweet morsel, and are as loth to part with as men are to part with the meat out of their mouths, and which they hold fast between their teeth. Nothing is too hard for the grace of God to do.
(2.)That he would accept of a remnant of them for his own: He that remains shall be for our God. God would preserve a remnant even of these nations, that should be the monuments of his mercy and grace and be set apart for him; and the disadvantages of their birth shall be no bar to their acceptance with God, but a Philistine shall be as acceptable to God, upon gospel-terms, as one of Judah, nay, as a governor, or chief one, in Judah, and a man of Ekron shall be as a Jebusite, or a man of Jerusalem, as a proselyted Jebusite, as Araunah the Jebusite, Sa2 24:16. In Christ Jesus there is no distinction of nations, but all are one in him, all alike welcome to him.
IV.In all this God intends mercy for Israel, and it is in kindness to them that God will deal thus with the neighbouring nations, to avenge their quarrel for what is past and to secure them for the future.
1.Thus some understand the seventh verse, as intimating,
(1.)That thus God would deliver his people from their bloody adversaries, who hated them, and to whom they were an abomination, when they were just ready to devour them and make a prey of them: I will take away his blood (that is, the blood of Israel) out of the mouth of the Philistines and from between their teeth (Amo 3:12), when, in their hatred of them and enmity to them, they were greedily devouring them.
(2.)That lie would thus give them victory and dominion over them: And he that remains (that is, the remnant of Israel) shall be for our God, shall be taken into his favour, shall own him and be owned by him, and he shall be as a governor in Judah; though the Jews have been long in servitude, they shall recover their ancient dignity, and be victorious, as David and other governors in Judah formerly were; and Ekron (that is, the Philistines) shall be as the Jebusites, and the rest of the devoted nations, who were brought into subjection under them.
2.However, this is plainly the sense of Zac 9:8, that God will take his people under his special protection, and therefore will weaken their neighbours, that it may not be in their power to do them a mischief: I will encamp about my house because of the army. Note, God's house lies in the midst of an enemy's country, and his church is as a lily among thorns; and therefore God's power and goodness are to be observed in the special preservation of it. The camp of the saints, being a little flock in comparison with the numerous armies of the powers of darkness that are set against it round about, would certainly be swallowed up if the angels of God did not encamp about it, as they did about Elisha, to deliver it, Rev 20:9; Psa 34:7. When the times are unusually perilous, when armies are marching and counter-marching, and all bearing ill-will to Zion, then Providence will as it were double its guards upon the church of God, because of him that passes by and because of him that returns, that whether he return a conqueror or conquered he may do it no harm. And, as none that pass by shall hurt them, so no oppressor shall pass through them any more; they shall have no enemy within themselves to rule them with rigour, and to make their lives bitter to them with sore bondage, as of old in Egypt. This was fulfilled when, for some time after the struggles of the Maccabees, Judea was a free and flourishing state, or perhaps when Alexander the Great, struck with an awe of Jaddus the high priest, favoured the Jews, and took them under his protection, at the same time when he wasted the neighbouring countries. And the reason given for all this is, "For now have I seen with my eyes, now have I carefully distinguished between my people and other people, with whom before they seemed to have their lot in common, and have made it to appear that I know those that are mine," This agrees with Psa 34:15, The eyes of the Lord are upon the righteous; now his eyes, which run to and fro through the earth, shall fix upon them, that he may show himself tender of them, and strong on their behalf, Ch2 16:9.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 2 seqq.) Emath quoque in terminis ejus, et Tyrus et Sidon: assumpserunt quippe sibi sapientiam valde. Et aedificavit Tyrus munitionem suam, et coacervavit argentum quasi humum, et aurum ut lutum platearum. Ecce Dominus possidebit eam, et percutiet in mari fortitudinem ejus, et haec igne devorabitur. LXX: Emath in finibus ejus Tyrus et Sidon: quoniam sapientes fuerunt nimis, et aedificavit Tyrus munitionem suam, et congregavit argentum ut humum, et aurum ut lutum viarum. Therefore the Lord will possess it, and strike its strength in the sea, and it will be consumed by fire. Emath, which is interpreted as 'wrath,' that is, indignation, is the one which received the name Epiphania from Antiochus Epiphanes, and now it is the city of Coele Syria. And thus, both Tyre and Sidon will be in the borders of Damascus, or in the borders of the land of Adrach, so that they may believe in the Lord Savior, to whom it was said by the Father: Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession (Ps. 2:8). The daughters of this Tyre, that is, the souls of those who believe in Christ, will bring gifts to the king, so that what is written may be fulfilled: The daughters of Tyre will worship him with gifts (Psalm 44:13). And when the city of God, the Church, is built, of which the Psalmist sings: Glorious things are said of you, O city of God (Psalm 86:2), then the following will immediately come: Behold, foreigners, Tyre, and the people of Ethiopia, these were born there (ibid., 56:4). In two psalms it is said of aliens: Aliens serve me, or are subject to me. In the prophet Zephaniah we read about the Ethiopians: From beyond the rivers of Ethiopia my worshipers, my dispersed ones, will bring me offerings (Zep. 3:10). And in the Psalm: Ethiopia will stretch out her hands to God (Ps. 68:31). But the Gospel speaks of Tyre: Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes (Matt. 11:21). That Canaanite woman from the territory of Tyre and Sidon, whose daughter was badly possessed by a demon, encountered the Lord and Savior (Mark VII); and she dedicated the first fruits of faith of the Tyrians and Sidonians, so that those who did not believe at the time of Christ because they had not yet seen signs and wonders, would later see them through the apostles and believe, and be partakers of that blessedness which the Lord promised, saying: Blessed are those who have not seen and yet have believed (John XX, 29). But Tyre and Sidon (of which one signifies 'narrowness', that is, constraint; the other 'hunting', that is, hunting, according to interpretation) took for themselves such great wisdom, that they proposed to Solomon, that is, the peaceful king, their enigmas, along with their sophisms and the nets of the dialecticians and the intricate web of the sophists, which the Scripture records as their fortifications. They amassed for themselves their silver, which is the brightness of eloquence, and their gold, which is cunning of the senses, gathered together like dust and mud in the streets and roads, in order to possess the kingdom of idolatry which they had fortified. But the Apostle speaks against these fortifications: For the weapons of our warfare are not carnal, but powerful to God, for the destruction of fortifications: destroying thoughts and every height that exalts itself against the knowledge of God (II Cor. X, 4, 5). And in the persona of Nineveh, which is interpreted as adorned, or beautiful (for nothing is more adorned than the world), God speaks through the prophet against the people of the world: And you will be drunk and despised, and you will seek help from your enemy: all your fortifications, like figs with their clusters, if they are shaken, they will fall into the mouth of the eater. And so the Lord will possess both Tyre and Sidon, when he strikes down their strength in the most salty and bitter sea of this age, and nothing of their former wisdom remains, that is, their swelling foolishness, through which they acquired weak fortifications, and silver and gold similar to clay. He will burn them with fire and purify them completely, as the Savior speaks of in the Gospel: I have come to send fire on the earth, and how I wish it were already kindled (Luke XII, 49), according to what is written in Mark: Everyone will be salted with fire (Mark IX, 48).
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Summary
Zechariah 9:3 presents a vivid portrayal of the ancient Phoenician city of Tyrus (Tyre), emphasizing its formidable fortifications and staggering accumulation of wealth. This verse serves as a crucial prelude to the prophetic pronouncements of divine judgment against Tyre, establishing the city's self-reliant pride and perceived invincibility, which ultimately prove futile against the sovereign will of God. It underscores a timeless biblical theme: the inherent futility of placing ultimate trust in earthly power and material possessions.
Context
Literary Context
Zechariah 9 initiates a new section of prophecy, often designated as the "Burden of the Word of the Lord" (Zechariah 9-14). This specific oracle (Zechariah 9:1-8) outlines God's impending judgment against various surrounding nations, including Damascus, Hamath, Sidon, and the Philistine cities, before focusing intently on Tyre. Verse 3, with its detailed description of Tyre's immense strength and wealth, immediately precedes the declaration of its downfall in Zechariah 9:4. This deliberate juxtaposition serves to highlight the suddenness and inevitability of divine judgment, even against seemingly impregnable human powers, magnifying the omnipotence of God who can humble such a mighty entity.
Historical & Cultural Context
Tyre was a dominant Phoenician city-state, a major maritime power located on the eastern Mediterranean coast, renowned for its extensive trade network. Its immense wealth was derived from industries such as the production of highly prized purple dye, shipbuilding, and its pivotal role in international commerce. The city was strategically significant, comprised of an older mainland settlement and a highly fortified island city, making it notoriously difficult to conquer. The "strong hold" (Hebrew: mâtsôwr) referenced in the verse points to these impressive defenses, which had famously withstood prolonged sieges by powerful empires like Assyria and Babylon. The hyperbolic description of silver and gold as "dust" and "mire" reflects an almost unimaginable level of prosperity, indicating that these precious metals were so abundant they were treated with the casualness of common dirt, signifying both their unparalleled opulence and their perceived self-sufficiency.
Key Themes
This verse powerfully contributes to several overarching themes within Zechariah and the broader prophetic literature. It highlights the theme of Divine Sovereignty over human empires, demonstrating that no human construct, however fortified or wealthy, can withstand God's ultimate decree. It also underscores the danger of Pride and Self-Reliance, as Tyre's immense prosperity and defenses fostered a sense of invincibility, a common precursor to divine judgment in biblical narratives (e.g., Proverbs 16:18). Furthermore, the vivid description of Tyre's wealth serves as a Foreshadowing of Judgment, setting the stage for its prophesied downfall in Zechariah 9:4 and echoing similar prophecies against Tyre found in other prophetic books, such as Ezekiel 26 and Isaiah 23.
Exposition and Analysis
Key Word Analysis
From a root meaning "to hem in," this term refers to something that besieges or, more commonly, a fastness or fortress. It denotes a place of great strength, a bulwark, or a tower, emphasizing the impregnable nature of Tyre's defenses. The word encapsulates the city's perceived invincibility and its reliance on physical barriers for security.
A primitive root meaning "to aggregate" or "to gather together." This word vividly portrays the massive accumulation of wealth by Tyre, suggesting not merely possession but an overwhelming abundance, piled high without limit. It conveys a sense of excessive acquisition and material obsession.
Derived from a root meaning "incised" or "mined," this term specifically refers to gold obtained through mining, often implying its purity or quality. The comparison of this valuable metal to "mire of the streets" highlights the extraordinary volume of Tyre's wealth, so vast that even its most precious commodity was treated with disdainful casualness.
Verse Breakdown
"And Tyrus did build herself a strong hold"
This clause immediately establishes Tyre's self-reliance and its investment in physical security. The "strong hold" (mâtsôwr) speaks to its formidable fortifications, particularly its island location and massive walls, which had historically repelled powerful invaders. It highlights the city's confidence in its own architectural and military prowess as its primary defense.
"and heaped up silver as the dust"
This phrase employs striking hyperbole to describe the sheer volume of Tyre's wealth. Silver, a valuable commodity, is compared to common dust, suggesting an almost limitless supply that was gathered in such quantities it lost its perceived value, becoming as ubiquitous and disregarded as dirt. This underscores Tyre's immense commercial success and material prosperity.
"and fine gold as the mire of the streets"
Continuing the hyperbolic imagery, this clause further amplifies the description of Tyre's opulence. "Fine gold" (chărûwts), a highly prized and pure form of the metal, is likened to "mire" or mud found in the streets. This comparison not only emphasizes the extraordinary abundance of gold but also implies a casualness or even contempt for its value, indicating a society so saturated with riches that even its most precious assets were treated as common refuse.
Literary Devices
The verse masterfully employs Hyperbole to convey the extraordinary wealth of Tyre, comparing silver to "dust" and fine gold to "mire of the streets." This exaggeration is not meant to be taken literally but powerfully emphasizes the city's vast accumulation of riches, suggesting an almost inconceivable abundance. This hyperbole creates vivid Imagery, allowing the reader to visualize streets literally overflowing with precious metals, treated with the same disregard as common dirt. Furthermore, there is an implicit Contrast between Tyre's perceived invincibility and the impending divine judgment. The description of its strength and wealth sets up the dramatic irony that such human achievements are ultimately powerless against God's sovereign will, a stark contrast that will be immediately evident in the subsequent verse.
Theological and Thematic Connections
Zechariah 9:3 serves as a profound theological statement on the deceptive nature of worldly security and the ultimate sovereignty of God. Tyre's immense wealth and impregnable defenses represent the pinnacle of human achievement and self-reliance, yet the prophetic word declares their impending futility. This passage reminds us that true security does not reside in material possessions, military might, or human ingenuity, but solely in the divine. It challenges the human tendency to place ultimate trust in created things rather than the Creator, highlighting that all earthly power and riches are transient and subject to God's overarching plan. The downfall of Tyre, despite its apparent strength, underscores the biblical principle that pride and self-sufficiency inevitably lead to a fall, while humility and dependence on God are the true foundations of lasting well-being.
Reflection and Application
Zechariah 9:3 offers a timeless and piercing challenge to contemporary believers, urging us to critically examine the objects of our trust and the sources of our security. In a world that often equates success with material accumulation and power, Tyre's story serves as a stark reminder that even the most formidable human constructs and vast fortunes are ultimately fleeting and vulnerable to the sovereign hand of God. This verse calls us to cultivate a posture of humility and dependence, recognizing that our true and lasting security is found not in what we possess or what we build, but in our relationship with the Lord. It compels us to consider whether our hearts are truly set on eternal values or if we, like Tyre, are "heaping up" earthly treasures that will inevitably perish. The passage encourages us to re-evaluate our priorities, ensuring that our resources, talents, and efforts are directed towards honoring God and advancing His kingdom, rather than building personal empires that offer only an illusion of lasting safety.
Questions for Reflection
FAQ
What was the ultimate fate of Tyre, and how does it relate to this prophecy?
The prophecy against Tyre, including Zechariah 9:3-4, found its historical fulfillment most notably in the siege and destruction by Alexander the Great in 332 BC. Despite its "strong hold" as an island city, Alexander famously built a causeway from the mainland using the rubble of the old city, eventually conquering and devastating Tyre. This event is often seen as a direct fulfillment of not only Zechariah's prophecy but also the more extensive and detailed prophecies against Tyre in Ezekiel 26 and Isaiah 23. Tyre's fall serves as a powerful historical testament to the accuracy of biblical prophecy and the futility of human strength against divine decree.
Does this verse condemn wealth itself?
Zechariah 9:3 does not inherently condemn wealth but rather the reliance on wealth as a source of ultimate security and the pride that often accompanies its accumulation. The issue is not the possession of silver and gold, but Tyre's attitude towards it—treating it as common "dust" and "mire," indicative of an idolatrous trust in material abundance over God. The Bible consistently warns against the love of money (1 Timothy 6:10) and the deceitfulness of riches (Matthew 13:22), while also acknowledging that wealth can be used for good. The core message here is about misplaced trust and the spiritual arrogance that can arise from perceived self-sufficiency.
Christ-Centered Fulfillment
Zechariah 9:3, in its depiction of Tyre's misplaced trust in earthly wealth and fortifications, finds profound Christ-centered fulfillment in the New Testament's reorientation of values and the ultimate source of security. Jesus consistently taught against accumulating earthly treasures (Matthew 6:19-21) and warned of the deceitfulness of riches (Mark 4:19), contrasting them with the enduring value of the Kingdom of God and spiritual wealth. The "strong hold" that Tyre built for itself is ultimately revealed as fragile compared to the unshakable kingdom established by Christ (Hebrews 12:28). Furthermore, the pride and self-reliance of Tyre, which led to its downfall, stand in stark contrast to the humility and self-sacrifice of Christ, who, though rich, became poor for our sake (2 Corinthians 8:9). In Christ, believers find true and eternal security, not in perishing silver or gold, but in redemption through His precious blood (1 Peter 1:18-19). He is the ultimate "strong tower" to which the righteous run and are safe (Proverbs 18:10), fulfilling the promise of a security that no earthly power or wealth can provide or destroy.