A visitation of judgment.
"The burden of the word of the Lord in the land of Hadrach," etc. Whatever view is taken of the exact time of the fulfilment of the glorious promises with which the last chapter concludes, it was necessarily a time still future when those promises were uttered. Other things of a very different nature were first to occur. On some of these, accordingly, as constituting a kind of "burden" (Zechariah 9:1) on some of the lands and people contiguous to Israel, the tongue of the prophet, in the verses before us, next speaks—something, probably, after the fashion of Luke 19:11; 2 Thessalonians 2:3. Most commentators believe that what he thus predicts was fulfilled in connection with the Syrian conquests of Alexander the Great. Certainly we shall find this predicted "visitation of judgment" to correspond very strikingly with the history of those conquests in three principal ways, viz. in regard
I. THE CIRCUMSTANCES IT CAME IN. It was a time when the "eyes of man," and especially (so Pusey, in loc.) "of all the tribes of Israel," should be "toward the Lord." This seems to describe, first and generally, a condition of expectation and wonder—perhaps also of fear (see Luke 21:26). Secondly, and more particularly, and it may be of the "tribes of Israel" especially, a spirit of trust and reverence (see Psalms 5:3; 2 Chronicles 20:12; Psalms 145:15; Psalms 123:2; Isaiah 17:7, Isaiah 17:8). If so, we may find that in the history supposed to be referred to which corresponds in both respects very exactly. How certainly great, for example, was the expectation and wondering fear of the inhabitants of the East at large, after the astounding victory of Alexander at Issus, when he first sent his general and turned his attention to Syria and Damascus! How exceedingly natural, also, that the marvellous speed and completeness of his triumph should remind "the tribes of Israel" of Daniel 8:1-8, Daniel 8:20, Daniel 8:21, and so fix their eyes on their own Jehovah in adoration and trust! This almost certain, indeed, if we believe what Josephus tells us of the prophecies of Daniel being afterwards shown to Alexander.
II. THE PATH WHICH THIS VISITATION FOLLOWED. Three principal stages are mentioned in the prophecy.
1. Where the "visitation" began; viz. (see verse 1) in the land of Damascus and Hadrach, a principal city, as only lately known (see Pusey), of Syria, towards the northeast.
2. Where it went next; viz. to Tyrus and Zidon (vote. 2 4), cities of Phoenicia, travelling west.
3. Where it went last; viz. to the cities of the Philistines (verses 5, 6), travelling south. Three corresponding stages are also traceable in the history referred to. So Pusey writes, "The selection of the places and of the whole line of country corresponds very exactly to the march of Alexander after the battle of Issue, when the capture of Damascus, which Darius had chosen as the strong depository of his wealth, etc; opened Coele-Syria; Zidon surrendered; Tyre was taken; Gaza resisted, was taken, and, it is said, plucked up." Also Eichhorn, as there quoted, "All the chief places, which Alexander, after the battle of Issue, either took possession of or conquered, are named one by one—the land of Hadrach, Damascus and Hamath, Tyre and Zidon, Ashkelon, Gaza, Ekron, and Ashdod."
III. THE MARKS IT LEFT. Here, again, in the prediction, the description is threefold. In the country of Hadrach and Damascus and their neighbouring city Hamath ("Hamath, which bordereth thereby," so some), the great mark was the abiding character of the visitation, or "burden." There judgment was to come first, and them to remain. In the case of Tyrus (Zidon being only mentioned parenthetically), the result, notwithstanding all her wisdom (Ezekiel 28:2, Ezekiel 28:3), strength, wealth, and power, would be her total overthrow and destruction by fire. In the cities of Philistia the results would be fear, sorrow, disappointment; in one case, the loss of the ruler (verse 5); in another (verse 5), the loss of inhabitants; in all, the abasement of "pride." More briefly still—"subjugated," "ruined," "humbled"—so would this visitation, according to this prediction, leave these three lands. According to the history, we read the same. "The Syrians, not as yet tamed by the losses of war, despised the new empire; but, swiftly subdued, they did obediently what they were commanded" (Q. Curtius, quoted by Pusey). Of Tyre we read, in the pages of history, as to her "stronghold" and her "power on the sea," and wealth, that the inhabitants "determined to resist Alexander, trusting in the strength of the island, and the stores laid up," as also that they "mocked at the king, as though he thought to prevail against Neptune." As to her "wisdom," we read of "unwearied inventiveness of defence," etc. As to the result, that "Alexander, having slain all save those who fled to the temples, ordered the houses to be set on fire." Of Gaza, which had had kings for fifteen hundred years, that Betis, its "king," after a two months' siege, was dragged to death at the chariot wheels of his conqueror (see further Pusey and Wardlaw, in loc.). This passage, thus interpreted, may seem to illustrate, in conclusion:
1. The imperfection of man's knowledge. This city, Hadrach, which turns out to have been most conspicuous and important for many generations, afterwards for many generations is so forgotten that its very name is a riddle. How much beside, therefore, has doubtless been so buried by time that all traces of it are gone!
2. The perfection of God's knowledge. He knows even the future infinitely better than we do the past. Doubtless, on this account, there are some touches in this prediction which we cannot appreciate, but which may, however, have been of peculiar interest to devout Jews at this time.
A visitation of mercy.
"And I will take away his blood out of his mouth, and his abominations from between his teeth," etc. The key to this passage seems to be in its very last words (comp. Exodus 3:7 and end of Exodus 3:6). In the preceding verses we saw how God "visited" the nations bordering on Israel with a "visitation of judgment." Here we seem to read how he visits his own people with a "visitation of mercy," He does so, apparently, in two principal ways, viz.
I. IN CONVERTING THEIR ENEMIES. (Comp. Proverbs 16:7.) Of this conversion, as described in Zechariah 9:7, three things should be noted.
1. Its completeness. This evidenced, partly, by the doing away of that especial outward token of religious distinction connected with "eating the blood" (see Le 17:10, 11; Psalms 16:4; Ezekiel 33:25); and partly, also, by the fact of this greatly prized heathen indulgence being given up when "between the teeth," and so when most enticing and pleasant (comp. Jonah 3:8, "the violence that is in their hands").
2. Its extent. It would apply to all the Philistines that "remained;" and to all of them, also, in such a manner that every one of them individually ("he that remaineth, even he") should be on the God of Israel's side.
3. Its importance. Every individual so gained would he as great a source of strength as a "governor," or captain of a thousand; and every band of them as great an advantage as when their originally indomitable enemy, the "Jebusite," became, in the person of Ornan or Araunah, the king-like giver of the very site on which their temple was built (see Joshua 15:60; 1:21; 1 Chronicles 21:15; 2 Samuel 24:18; 1 Chronicles 22:1). In supposed fulfilment of all this, some have noticed what Josephus relates as to the way in which the Philistines, many years afterwards, identified themselves with the Jews. But we are, perhaps, on safer ground if we notice, with a similar view, how completely, in New Testament times, the Philistines have disappeared from sight as enemies of the Jews; and how much, also, we read of the early triumphs of the gospel in their part of the land (see the mission of St. Peter as related in Acts 9:32-43; Acts 10:1-48.; Acts 11:1-18). Was not Cornelius as important to the Gentile Church as Araunah to the Jewish temple?
II. IN DEFENDING THEMSELVES. Here also three features to be specially marked. Notice:
1. The completeness of this defence. In many ways there would be danger: in the mere existence of an "army" or hostile body; in its close proximity to them when in movement, and that, both when "passing by" and also when "returning;" perhaps, also, in the terrible character and exceptional might of that army's commander, as signified by what is twice said here so emphatically about "him" in connection with its movements. From all these dangers defence is here promised.
2. Its secret. By God's own hand: "I will encamp" (comp. Psalms 20:7; Psalms 34:7; 2 Kings 6:17). For the sake of God's own house, some expressly render the words, "about mine house" (comp. Psalms 122:9; 1 Kings 8:29).
3. Its results; viz. comparative freedom from oppression to God's people till their then work should be accomplished. They might be visited; they might be attacked; but they would not, as before, be left to the oppressor's mercy and will. In apparent fulfilment of this part of the prophecy, we may notice, in the pages of history, how Alexander, when engaged in besieging Tyre, demanded the assistance of the Jews; how the high priest, Jaddua, refused on account of his previous oath to Darius; how Alexander threatened Jerusalem in consequence; how, after destroying Gaza, he passed by them to subdue Egypt; how he returned thence, vowing vengeance; how Jaddua and the priests met him, and showed him the prophecies of Daniel; how Alexander is said to have recognized in Jaddua the same man as had long previously appeared to him in a dream; how, on all these accounts, he not only spared the Jews, but promoted them, and laid the foundation of a policy in regard to them which helped to preserve them till New Testament times (see Josephus and other authorities, as quoted by Wardlaw, and by Pusey in 'Minor Prophets,' and 'Daniel the Prophet').
Thus regarded, we seem taught for ourselves:
1. How God preserves those that are his—how variously; how wonderfully; how abundantly. Though unarmed themselves, they not only escape, they more than disarm, the vengeance of the conqueror of the world.
2. Why God preserves them, viz. because of their connection with his "temple"—in other words, with his Son (comp. John 2:19-21; Colossians 2:9; 1 Timothy 2:5; Acts 4:12; Acts 10:43; Acts 13:39, etc.).