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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion. I said that the synagogue is no better than a theater, and I bring forward a prophet as my witness. Surely the Jews are not more deserving of belief than their prophets. “You had a harlot’s brow; you became shameless before all.” Where a harlot has set herself up, that place is a brothel and a theater; it also is a den of robbers and a lodging for wild beasts. Jeremiah said, “Your house has become for me the den of a hyena.” He does not simply say “of a wild beast” but “of a filthy wild beast,” and again, “I have abandoned my house, I have cast off my inheritance.” But when God forsakes a place, that place becomes the dwelling of demons.
(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 9:4 delivers a powerful prophetic oracle concerning the judgment of God upon the formidable Phoenician city of Tyre. This verse vividly declares that the sovereign Lord will decisively cast out and dismantle Tyre's strength, particularly its maritime power, leading to its complete and fiery destruction. It serves as a stark testament to divine sovereignty over all earthly powers and the inevitable consequences of pride and self-reliance.
Context
Literary Context
Zechariah 9:4 is part of a larger prophetic section (Zechariah 9-11) often referred to as "Burden of the Word of the Lord." This particular chapter begins with a series of oracles against various nations and cities surrounding Israel, including Damascus, Hamath, Sidon, and the Philistine cities (Zechariah 9:1-7). These judgments serve as a prelude to the coming of the Messiah and the restoration of Zion, emphasizing that God's plan for His people involves the subjugation or transformation of surrounding hostile powers. The immediate preceding verse, Zechariah 9:3, specifically highlights Tyre's immense wealth and formidable fortifications, setting the stage for the dramatic pronouncement of its downfall in verse 4. The subsequent verses then shift to the Philistine cities and the promise of God's protection for His house (Zechariah 9:8).
Historical & Cultural Context
Tyre was a prominent Phoenician city-state, renowned as a major maritime trading power in the ancient world. Located on an island off the coast of modern-day Lebanon, it was famous for its wealth, naval strength, and seemingly impregnable fortifications. Its culture was deeply intertwined with commerce and seafaring, and it had accumulated vast riches through its extensive trade networks across the Mediterranean. Historically, Tyre had a complex relationship with Israel, sometimes serving as an ally (as during David and Solomon's reigns) and at other times as an oppressor or a symbol of worldly pride. The prophecy in Zechariah 9:4 is widely understood to have found a remarkable fulfillment in the siege and destruction of Tyre by Alexander the Great in 332 BC. Alexander famously constructed a massive causeway from the mainland to the island city, effectively "smiting her power in the sea" and allowing his forces to conquer and utterly destroy it, often by fire, after a seven-month siege. This historical event aligns strikingly with the prophetic imagery.
Key Themes
This verse powerfully contributes to several overarching themes within Zechariah and the broader prophetic literature. First, it underscores the theme of Divine Judgment and Sovereignty. Even the most powerful and self-reliant nations, like Tyre, are ultimately subject to the sovereign will and righteous judgment of God. This demonstrates that no earthly power can withstand the Lord's decree, a truth echoed in passages like Daniel 2:21. Second, it highlights the Consequences of Pride and Materialism. Tyre's downfall serves as a cautionary tale against placing ultimate trust in wealth, fortifications, and human ingenuity. Its arrogance and self-sufficiency, often condemned in prophecies against it (e.g., Ezekiel 28:1-19), are shown to be futile against divine justice. Finally, the precise nature of the prophecy's fulfillment reinforces the theme of the Reliability of God's Prophetic Word. The historical accuracy of the destruction of Tyre, particularly the manner in which its "power in the sea" was smitten, validates the divine inspiration of Scripture and God's unwavering faithfulness to His pronouncements.
Exposition and Analysis
Key Word Analysis
This term is an emphatic form of the Hebrew word for "lord" or "master" and is used here as a proper name for God, emphasizing His absolute sovereignty and authority. The use of ʼĂdônây signifies that the judgment against Tyre is not merely a historical accident but a direct, intentional act of the supreme divine ruler, underscoring His ultimate control over nations and their destinies.
This word encompasses a wide range of meanings, including strength, wealth, valor, army, or resources. In the context of Tyre, "her power" refers to its formidable military might, its vast commercial wealth, its fortified defenses, and its overall economic and political influence, particularly its naval strength. The prophecy targets the very essence of what made Tyre seem invincible.
A primitive root meaning "to eat" (literally or figuratively), but often translated as "consume" or "devour" in contexts of destruction. When paired with "fire," as it is here, it signifies a complete and irreversible consumption, leaving nothing behind. This emphasizes the totality of Tyre's destruction, not merely a defeat but an utter annihilation of its former glory and existence.
Verse Breakdown
"Behold, the Lord will cast her out"
The introductory "Behold" (הִנֵּה, hinneh) serves to draw attention to a significant and certain divine action. "The Lord" (אֲדֹנָי, ʼĂdônây) is the divine agent, emphasizing His absolute authority. "Cast her out" (יְרִשֶׁנָּה, yereshennah) from the root yârash (H3423), implies dispossessing, expelling, or ruining. This speaks to the removal of Tyre from its secure position, stripping it of its inhabitants and its established place of power and prosperity.
"and he will smite her power in the sea"
This clause specifically targets Tyre's defining characteristic: its maritime dominance. "Smite" (וְהִכָּה, vehikkah) from nâkâh (H5221), suggests a decisive, forceful blow. "Her power" (חֵילָהּ, cheilah) refers to its strength, wealth, and military might, particularly its naval fleet and the economic infrastructure built on sea trade. The phrase "in the sea" is highly significant, as Tyre was an island city whose strength was intrinsically linked to its control of the seas. This foretells a unique form of judgment that would dismantle its very foundation.
"and she shall be devoured with fire"
This final clause describes the ultimate fate of Tyre. "Devoured" (תֵּאָכֵל, te'akhel) from ʼâkal (H398), indicates complete consumption, while "with fire" (בָּאֵשׁ, ba'esh) signifies total and destructive judgment. This imagery points to a thorough and irreversible ruin, leaving the city in ashes and its former glory utterly obliterated.
Literary Devices
Zechariah 9:4 employs several powerful literary devices to convey its message of divine judgment. The use of Personification is evident in referring to Tyre as "her," giving the city a feminine identity that is then subjected to the Lord's actions, making the judgment feel more personal and direct. The prophecy is rich in Imagery, particularly the vivid pictures of "smiting her power in the sea" and "devoured with fire." These images are not merely descriptive but are deeply symbolic, representing the complete and utter destruction of Tyre's economic, military, and physical existence. The phrase "smite her power in the sea" is a striking Metonymy, where "power in the sea" stands for Tyre's entire maritime empire and naval strength, the very source of its perceived invincibility. The overall tone is one of Prophetic Oracle, a direct pronouncement from God through His prophet, carrying the weight of divine authority and certainty. The intensity of the destruction described might also verge on Hyperbole to emphasize the totality and finality of the judgment, ensuring the audience grasps the absolute nature of God's wrath against the proud city.
Theological and Thematic Connections
Zechariah 9:4 stands as a profound theological statement on God's absolute sovereignty over all earthly powers and His righteous judgment against human pride and self-sufficiency. It underscores the biblical truth that no nation, however wealthy or militarily formidable, can ultimately defy the will of the Almighty. Tyre's destruction serves as a timeless object lesson that trust placed in material possessions, fortifications, or human ingenuity is ultimately misplaced and will crumble before the divine decree. This prophecy also highlights God's faithfulness to His word, demonstrating that His pronouncements of judgment, just like His promises of salvation, are certain to be fulfilled in history. It reminds believers that God is actively involved in the affairs of nations, orchestrating events to bring about His ultimate purposes and to establish His righteous kingdom.
Reflection and Application
Zechariah 9:4 challenges us to critically examine the foundations of our own security and trust. In a world that often values material wealth, technological advancement, and military might, this ancient prophecy serves as a powerful reminder that all earthly strengths are fleeting and ultimately subject to the sovereign will of God. We are called to humility, recognizing that true and lasting security is found not in our possessions, achievements, or even national power, but solely in the Lord. This passage encourages us to cultivate a posture of dependence on God, to prioritize eternal values over temporal gains, and to align our lives with His righteous purposes. It also offers comfort, assuring us that God is just and that He will ultimately bring all things into account, ensuring that pride and wickedness do not have the final word.
Questions for Reflection
FAQ
Was the prophecy against Tyre in Zechariah 9:4 literally fulfilled?
Yes, the prophecy against Tyre in Zechariah 9:4 is widely considered to have been literally and remarkably fulfilled, primarily by Alexander the Great's siege and destruction of the island city in 332 BC. The specific details, such as "smiting her power in the sea" and being "devoured with fire," align precisely with historical accounts of Alexander's campaign. He famously built a causeway (a mole) from the mainland to the island, effectively "smiting" or undermining Tyre's maritime defenses and power base in the very sea that protected it. After capturing the city, it was largely destroyed by fire and its inhabitants killed or enslaved, fulfilling the prophecy of being "devoured with fire." This historical event is often cited as a powerful example of the Bible's prophetic accuracy.
Christ-Centered Fulfillment
While Zechariah 9:4 speaks of a historical judgment on Tyre, its theological implications find profound Christ-centered fulfillment. The Lord's sovereign power to "cast out" and "smite" the strength of a seemingly invincible earthly kingdom foreshadows Christ's ultimate victory over all opposing powers, including sin, death, and the spiritual forces of darkness. Just as Tyre's wealth and fortifications proved futile against God's decree, so too are all human attempts at self-salvation and all worldly systems of oppression ultimately powerless before the reign of Christ. The "fire" that devours Tyre can be seen as a type of the purifying judgment that will ultimately consume all unrighteousness, making way for the establishment of God's eternal kingdom. Jesus, the true King of Zion who comes "lowly, and riding upon an ass" (Zechariah 9:9), is the one who ultimately disarms the "power" of the enemy (Colossians 2:15) and whose coming will bring about the final judgment and the new heavens and new earth where righteousness dwells (2 Peter 3:10-13). Thus, Zechariah 9:4, in its declaration of divine judgment and sovereignty, points forward to the comprehensive and redemptive work of Christ, who brings both judgment upon sin and salvation to His people.