The dark and the bright side of God's revelation to mankind.
"The burden of the word of the Lord," etc. This chapter begins that portion of the book whose genuineness, though denied by some, is accepted by most unbiassed expositors. As it is our main purpose, in preparing these sketches, to use the statements, whether prosaic or poetic, prophetic or historic, to illustrate truths of universal application, it comes not within our purpose to discuss the questions of genuineness, authenticity, and inspiration. In the preceding chapters the prophet had in vision seen and said much concerning many of the more remarkable events connected with the continued rule of the Persians; he advances now to foretell some of the more striking circumstances which would transpire under that of the Greeks, during the military expeditions of Alexander and his successors, so far as they had a bearing upon the affairs of the Jewish people. "He describes," says Dr. Henderson, "in this chapter the conquest of Syria after the battle of Issus (Zechariah 9:1), and the progress of the army of Alexander along the coast of the Mediterranean, involving the capture of the principalities of the Phoenicians and Philistines, but leaving the Jews unmolested, through the protecting care of Jehovah (Zechariah 9:2-8). He then contrasts with the character and military achievements of that conqueror the qualities which should distinguish the Messiah and his kingdom, whom he expressly predicts (Zechariah 9:9, Zechariah 9:10). After which he resumes the thread of his historical discourse, and describes the wars of the Maccabees with Antiochus Epipbanes, and the victory and prosperity with which they were followed (Zechariah 9:11-17)." These verses may be taken to illustrate the dark and the bright side of God's revelation to mankind. Here are threatenings and promises. The Bible, in relation to humanity, is something like the mystic pillar in the wilderness, as it appeared on the Red Sea; it threw a radiance on the chosen tribes as they advanced, and a black cloud upon their pursuing foes, overwhelming them in confusion. Notice, then—
I. THE DARK SIDE OF THE DIVINE WORD. Notice two things.
1. In this aspect it is here called a "burden." The word "burden" is almost invariably used to represent a calamity. Thus we read of the burden of Babylon, the burden of Moab, the burden of Damascus, the burden of Tyre, the burden of Egypt, etc. The general meaning is a terrible sentence. God's sentence of condemnation is indeed a terrible thundercloud.
2. In this aspect it bears upon wicked men. The doomed peoples are here mentioned. They are in "the land of Hadrach." Whether Hadrach here means the land of Syria or the common names of the kings of Syria, it scarcely matters; the people of the place of which Damascus was the capital were the doomed ones. Besides these, there are the men of "Hamath," a country lying to the north of Damascus and joining the districts of Zobah and Rehub. And still more, there are "Tyrus" and "Zidon," places about which we often read in the Bible, and with whose history most students of the Bible are acquainted. "Ashkelon," "Gaza," and "Ekron" are also mentioned. These were the chief cities of the Philistines, and the capitals of different districts. All these peoples were not only enemies of the chosen tribe, but enemies of the one true and living God. History tells us how, through the bloody conquests of Alexander and his successors, this "burden of the word of the Lord" fell with all its weight upon these people. Observe:
II. THE BRIGHT SIDE OF THE DIVINE WORD. There is a beam of promise here. "And I will take away his blood out of his mouth, and his abominations from between his teeth: but he that remaineth, even he, shall be for our God, and he shall be as a governor in Judah, and Ekron as a Jebusite. And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes." The following is Dr. Keil's translation of these verses: "And I shall take away his blood out of his mouth, and his abominations from between his teeth, and he will also remain to our God, and will be as a tribe prince in Judah, and Ekron like the Jebusite. I pitch a tent for my house against military power, against those who go to and fro, and no oppressor will pass over them any more; for now have I seen with my eyes." The promise in these words seems to be twofold.
1. The deprivation of the Tower of the enemy to injure. "I will take away his blood from between his teeth," etc. "The Philistines and other enemies of the Jews," says Scott, "world be deprived of their power to waste them any more; and the spoils they had taken by violence and the most abominable rapine would be taken away from them as prey from a wild beast." The Bible promises to the good man the subjection of all his foes. "The God of peace shall bruise Satan under your feet shortly;" "The last enemy that shall be destroyed is death."
2. Divine protection from all their enemies. "I will encamp about mine house," etc. "They were not to be injured," says Henderson, "by the army of Alexander, on its march either to or from Egypt—a promise which was fulfilled to the letter, for while that monarch punished the Samaritans, he showed great favour to the Jews. Nor was any foreign oppressor to invade their land, as the Assyrians and Chaldeans had done, during the period that was to intervene before the advent of the Messiah. predicted in the verse immediately following. They were, indeed, subject to much suffering, both from the Egyptian and the Syrian kings, especially from Antiochus Epiphanes; but their nationality was not destroyed; and the evils to which they were exposed only paved the way for the Maccabean victories and for the establishment of the Asmonean dynasty. For this preservation they were indebted to the providence of God, which watched over them for good. This is emphatically expressed in the last clause of the verse." The Bible promises eternal protection to the good. "God is our Refuge and Strength," etc.—D.T.
The ideal Monarch of the world.
"Rejoice greatly, O daughter of Zion," etc. "In the former part of this chapter," says Dr. Wardlaw, "we found in the progressive conquests of Alexander the Great and the favour which, in the midst of them, he showed to Jerusalem, the execution of God's vengeance, as here threatened, against the enemies and oppressors of his people, along with his protecting care over his people themselves. By the reference to these speedily coming events, and in them to the career of that mighty prince and warrior—of whom it has been strongly said that, having conquered one world, he sat down and wept that he had not another to conquer—the prophet, under the impulse of inspiration, is rapt into times more distant; and fixing his eye on a King and a Conqueror of a very different description, invites his people, in terms of exulting transport, to hail his coming." That these verses point to the advent of Christ is an opinion entertained both by Jewish and Christian expositors. The references in Matthew 21:1-5 and John 12:12-16 contribute not a little to the confirmation of this opinion. Anyhow, the words depict a Monarch the like of whom has never appeared amongst all the monarchs of the earth, and the like of whom is not to be found on any throne in the world today—a Monarch, the ideal of whom is realized in him whom we call with emphasis the Son of man and the Son of God. There are five things here suggested concerning this Monarch.
I. HERE IS A MONARCH THE ADVENT OF WHOM IS A MATTER FOR RAPTUROUS JOY. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem." What sincere, thoughtful man, in any kingdom on the face of the earth, has any reason to look forward today with rapture to the successors of any of the monarchs of the earth? In most cases there are sad forebodings. Christ's advent to the world was announced by the gladsome music of angelic choirs. "Glory to God in the highest," etc. Why rejoice at his advent? Because he will
II. HERE IS A MONARCH THE DIGNITY OF WHOM IS UNAPPROACHED. "Thy King cometh unto thee." "Thy King." Thou hast never yet had a true king, and there is no other true king for thee: this is thy King.
1. The King who alone has the absolute right to rule thee. Thou art his—his property. All thy force, vitality, faculty, belong to him.
2. The King who alone can remove thy evils and promote thy rights.
III. HERE IS A MONARCH THE CHARACTER OF WHOM IS EXCEPTIONALLY GOOD,
1. He is righteous. "He is just." The little word "just" comprehends all virtues. He who is just to himself, just to his Maker, just to man, is the perfection of excellence, is all that Heaven requires. 2 He is humble. "Lowly, and riding upon an ass." Where there is not genuine humility there is no true greatness; it is essential to true majesty. Pride is the offspring of littleness; it is the contemptible production of a contemptible mind. No man ever appeared in history whose humility approached the humility of Christ. "He was meek and lowly in heart;" he "made himself of no reputation." How different is this righteous, humble character from that of human monarchs! How often have their moral characters been amongst the foulest abominations in the foulest chapter of human history!
IV. HERE IS A MONARCH WHOSE MISSION IS TRANSCENDENTLY BENEFICENT.
1. It is remedial. "Having salvation." Salvation! What a comprehensive word! Deliverance from all evil, restoration to all good. Worldly monarchs often bring destruction. They have never the power, and seldom the will, to bring salvation to a people. Any one can destroy; God alone can restore.
2. It is specific. "And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall he cut off: and he shall speak peace unto the heathen." He will put an end to the "chariot," the "horse," the "battle bow," of war, and "speak peace" to the nations. Peace! This is what the nations have always wanted. War has been and still is the great curse of the nations. Here is a King who speaks peace to the nations. His words one day shall be universally obeyed. "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. (Isaiah 11:6-9).
V. HERE IS A MONARCH THE REIGN OF WHOM IS TO BE UNIVERSAL. "And his dominion shall be from sea even to sea, and from the river even to the ends of the earth." The language here employed was universally understood by the Jews as embracing the whole world. He claims universal dominion; he deserves it, and will one day have it. "The kingdoms of this world shall become the kingdoms of our God and of his Christ," etc.
CONCLUSION. Learn:
1. The infinite goodness of God in offering to the world such a King. It is the world's great warn.
2. The amazing folly and wickedness of mad in not accepting this Divine offer. Not one tenth of the human population have accepted him. What ingratitude is here! and what rebellion! Yes, and folly too. It is his characteristic and his glory as a King that he does not force his way to dominion. He submits himself to the choice of mankind. This monarchy is a moral monarchy, a monarchy over thought, feeling, volitions, purpose, mind.—D.T.
Historical facts illustrations of spiritual realities.
"As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the stronghold, ye prisoners of hope: even today do declare that I will render double unto thee." In these verses we have three subjects which demand and will repay thought.
I. HERE IS A STATE OF WRETCHEDNESS WHICH REMINDS US OF MAN'S MISERABLE CONDITION AS A SINNER. "As for thee also"—that is, as for thee, daughter of Zion and Jerusalem—"by the blood of thy covenant"—that is, according to the covenant vouchsafed to thee on Mount Sinai, and ratified by the blood of sacrifices (Exodus 24:8)—"I have sent forth thy prisoners out of the pit wherein is no water." The Jewish people are here represented as having been prisoners in a pit without water. "Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined (Genesis 37:24; Jeremiah 38:6). This image is employed to represent the misery of the Jewish exiles in Egypt, Greece, etc, under the successors of Alexander, especially under Antiochus Epiphanes, who robbed and profaned the temple, slew thousands, and enslaved more. In Zechariah's time, the time of the Persian rule, the practice was common to remove conquered peoples to distant lands, in order to prevent the liability to revolt in their own lands." Very fairly may this be taken as an illustration of that miserable moral condition in which all unregenerate men are found. They are in a "pit" of ignorance and depravity, shut out from the true light, and destitute of true liberty. It is a "pit" in which the soul is. A man's body may be in a "pit," and yet he may possess light and liberty within. Men have sung in dungeons ere now. But when the soul is in "a pit," the man himself is enthralled in darkness and bondage.
II. HERE IS AN ADMONITION WHICH REMINDS US OF MAN'S DUTY AS A SINNER. "Turn yea to the stronghold, ye prisoners of hope." The prisoners here undoubtedly signify the Jewish exiles who were in bondage in Egypt and Greece and other countries, and whose restoration is here promised. Though they were prisoners, they were "prisoners of hope." God was on their side, and had made to them the promise of redemption.
1. All sinners are "prisoners of hope." Though bound by the chains of guilt and corruption, there is "hope" for them; means of deliverance have been provided, and millions upon millions of prisoners have reached to the full enjoyment of that deliverance. There is hope; for—
"While the lamp holds out to burn,
The vilest sinner may return."
2. They are "prisoners of hope" for whom a "stronghold" has been provided. If these exiles would return to Jerusalem, they would be safe. Jehovah himself would be their Guard and Defence. Christ is the "Stronghold" of sinners; he is their "Refuge and Strength;" "Look unto me, and be ye saved, all ye ends of the earth;" "Behold the Lamb of God, which taketh away the sin of the world!"
3. They are "prisoners of hope" who should flee to the "Stronghold" at once. "Even today." When the prospect seems most gloomy, when the cloud of despair seems spreading over the heavens, and things are at the worst, "even today." This is the "accepted time," today is the "day of salvation."
III. HERE IS A PROMISE THAT GIVES ENCOURAGEMENT TO THE SINNER. "I will render double unto thee." As if Jehovah had said to the daughter of Zion—Great as has been thine adversity, thy prosperity shall be doubly greater (Isaiah 61:7). "Turn you to the Stronghold," and you shall not only be saved, but more than saved. "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon."
"God's boundless mercy is to sinful man
Like to the ever-wealthy ocean;
Which, though it sends forth thousand streams, 'tis ne'er
Known, or else seen, to be the emptier:
And though it takes all in, 'tis yet no more
Full and filled full, than when full-filled before."
(R. Herrick.)
D.T.