Devotional Commentary on Zechariah 9
With great joy in my heart, I
remembered that Philip Samaan, the current professor at Southern Adventist
University wrote a book and commentary on Zechariah and the Sabbath School
lesson of 1989 which can be downloaded. I did and thanks for this great work.
His interpretation and mine and what Delitzsch and his friends Hengstenberg, Köhler
and Kliefoth are saying from time to time as well as Ellen White are all in
line. Are you? You have homework. This is what he said about a synthesis
and overview of Zechariah 9: “Zechariah 9 stands out as a chapter that is
Messianic in nature. It focuses on both the first and second advents of Christ.
The Messiah is the central theme of the chapter. The well-known prophecy of
Zechariah 9:9 clearly points to Him. He is represented in this prophecy as the
humble King bringing peace and salvation during His first advent. The following
verse alludes to the second coming of Christ in glory. He ends wars, brings
peace, and establishes universal dominion over the entire earth. Zechariah's
significance in New Testament times and today. New Testament writers frequently
quoted Zechariah in connection with the last week—known as Passion Week—of our
Lord's life on this earth. (See Matt. 21:5; 26:31; 27:9; Mark 14:27; John
12:15; 19:37, and Rev. 1:7.) These passages were especially meaningful for the
New Testament writers who related Old Testament prophecy to the life and
mission of Jesus Christ. The same passages are spiritually significant to those
who await the coming of the King of glory.” (Phillip Samaan in Sabbath School
Lesson of 1989: 68). I think his analysis of chapter 9 is
very fitting: “OUTLINE: I. God Our Defense (Zech. 9:1-6). II. A Universal Remnant for God (Zech.
9:7). . HI. God Will Encamp as a Guard (Zech.
9:8). IV. The First Advent of Christ (Zech.
9:9). V. The Second Advent of Christ (Zech.
9:10-17).” In verse 1 the Lord had a burden [mśś’]
against the land of Hadrach. Every friend of Delitzsch had their own take on
this word [Köhler
said it was Syria; Hoffmann said it was Israel] and no-one really knows where
this land is. But Delitzsch suggested that the meaning of Hadrach is a root
meaning which makes him think of Medo-Persia. There source for this conclusion
is not correct since three of these friends, Delitzsch, Hengstenberg and
Kliefoth thought that a certain Arabic root that one can see in –rach of
Hadrach means “soft” and with Had- means strong thus a combination of soft and
hard. Arabic of the time of Mo cannot help us to uncover the meanings of a book
1000 years before! If you use Imperial Persian, or Demotic Egyptian or Late
Egyptian or Aramaic, or Canaanite Inscriptions, or Neo-Babylonian or
Neo-Assyrian or late-Hittite, or Classical Greek you may be closer to the
meaning, but not Arabic. Middle Age rabbis invented this root meaning by saying
that “this is the Messiah who is sharp [had] against the nations and soft
[rach] to Israel”. Yes, the chapter is Messianic but this meaning of Hadrach
cannot hold because of the Arabic influence in the lexicographical methodology.
One cannot put the cart before the horse. There is a meaning in Late Egyptian of
ḥeter
meaning “yoke, allies, twins” and Egyptian influence in the time of Zechariah
was strong. The interesting thing in this section of chapter 9 is that two
cities are connected each time: Damascus and Hamath; Tyre and Sidon (verse 2);
Gaza and Ashkelon (verse 5); Ekron and Ashdod (verses 6-7); Zion and Jerusalem
(verse 9). The burden comes against the land of
Hadrach starting with Damascus and working its way to the seacoast cities of
Tyre and Sidon. Tyre could not be conquered by Shalmanezer V and he fought
against it for 5 days and so did Nebuchadnezzar tried for 13 days. Their island
fortress had walls of 150 feet high so that only in the time of Alexander in
332 did he conquered it and destroyed it (so Hengstenberg [conservative ‘Adventist’
thinking Lutheran] and also mentioned by the Adventist Samaan 1989). But Köhler contested his friend
Hengstenberg who wanted to park the fulfillment of verses 1-8 with Alexander’s
conquest by saying that the heathens did not convert at this time. It cannot
be. Delitzsch went a step further than his friends and saying that the heathens
converting is still going on till Christ will have complete victory over them “…until
the Kingdom of Christ shall attain that complete victory over the heathen world…”(Delitzsch
1884: 331-332). Delitzsch also picked-up the text
message just like Phillip Samaan saw it, that a universal remnant shall come
from these heathens. In verse 7, amidst this sifting of the
good and bad from these areas, the good emerge as it is said: “and it
[Ashdodites] shall remain to our God, and it shall be like a studyhall in
Judah; and Ekron, like Jebusi”. Delitzsch remind us that Jebusi were
those inhabitants who converted to Israelite religion when David took over the
city (Delitzch 1884: 330). In positive notes about this time in the eschaton
when these disasters will come, the faithful is said to join the true remnant. “When the Philistines would respond to
God by leaving their idolatrous ways, they would become part of the remnant
just as the Jebusites, who were the original Canaanite inhabitants of Jerusalem,
became part of Israel (Samaan 1989: 70). “And I will encamp [tentdwelling or
incarnation] to My house, who is a garrison who is passing by and who is
returning. And no oppressor shall pass over them, for now I have seen with My
eyes” (verse 8). Protection by God of His remnant who seek refuge. Samaan concluded correctly: “The term
remnant was mentioned several times in the previous chapter, referring to
"this people," meaning Israel and Judah and including peoples of
other nations as well. The remnant not only includes the Philistines who
respond to God but also some individuals from all nations. They will find their
spiritual home in the New Jerusalem as part of God's remnant. (See Zech.
14:16.)” (Samaan 1989: 70). Samaan correctly talked about a universal remnant
for God that is in mind here. This is the kind of Adventist commentaries that
we need. Not the ones that copy data from preteristic Reformed scholars who
deny any reference to the Eschaton or the End-Times. Samaan, Ellen White and the Gospel of
John remind us “The majority of God's true children are members of other
Christian churches. (See John 10:16; The Great Controversy, p. 390.)” From the previous chapter, 7:23, the
formula of influx seems to me that if there are 10 members in the church with
the Latter Rain the influx would be 110! The promise of the first Advent of
Christ is mentioned in verse 9. Delitzch and his friends all acknowledged this
connection and even Rabbi Rashi in the 12th century said: “It is
impossible to interpret this except as referring to the King Messiah, as it is
stated: ‘And His rule shall be from sea to sea. We do not find that Israel had
such a ruler during the days of the Second Temple.” Ibn Ezra of the same time listed some
rabbis who said it is the Messiah, the son of Joseph; Nehemiah, or Judah
Maccabbee. It is the Messiah the son of David according to Rashi and the Jewish
source Sanhedrin 98a. This verse also outlined the character
of Christ. Said Samaan, the ass
symbolizes lowliness, peace; and royalty. This individual is the righteous
Messiah. Jesus the saving King. Samaan also pointed out about the
entry by Christ on a colt of an ass: “Triumphal entry foreshadowed Second
Advent.” Then he cited Ellen White saying: “The triumphal ride of Christ into
Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with
power and glory, amid the triumph of angels and the rejoicing of the saints.
Then will be fulfilled the words of Christ to the priests and Pharisees: 'Ye
shall not see Me henceforth, till ye shall say, Blessed is He that cometh in
the name of the Lord.' Matt. 23:39. In prophetic vision Zechariah was shown
that day of final triumph; and he beheld also the doom of those who at the
first advent had rejected Christ: `They shall look upon Me whom they have
pierced, and they shall mourn for Him, as one mourneth for his only son, and
shall be in bitterness for Him, as one that is in bitterness for his first-born.'
Zech. 12:10. This scene Christ foresaw when He beheld the city and wept over
it.” Ellen White in The Desire of Ages, p. 580. Verse 10 is the Second Advent. “’And I
will cut off the chariots from Ephraim and the horses from Jerusalem and the
bow of war shall be cut off.’ And He shall speak peace to the nations and His
rule shall be from sea to the west and from the river to the ends of the earth”.
The Second Coming of Christ brings an
end to the war in Lebanon heights, the end of the powerful international armies
in Jerusalem and all military hardware all over the globe shall be destroyed.
This is the Second Advent of Christ and His glory disables all these hardware. In verse 11 the promise is to the
remnant “you too” will be freed with the blood of your covenant “I have freed
your prisoners from the pit in which there was no water.” The Second Advent theme and
consequences are in mind also in verse 12: “Return to the stronghold [Zion, see
Psalm 46, Joel, heavenly Zion] you prisoners of hope [prisoner of this world
suffering and tribulation for the sake of God. Hope of His Second Coming and
rescue]. Also the day I will return to you a story/narrative of two.” Why two?
First Advent = one and Second Advent = two. He kept His first promise of the
First Advent and will keep His second promise of the Second Advent. God promised to raise a remnant upon
Judah, Ephraim, bringing together the inhabitants of heavenly Zion in
preparation, also from Greece [Javan] and “I will make you as the sword of a
mighty man” (verse 13). The remnant are going to be kings in heaven due to
their suffering on earth. They will be strong. Maybe Zechariah has this in
mind. There is no future militaristic vision of the good fighting the bad on
earth as Futurism is trying to explain. Futurism wants to use the neo-cons to
fight wars on earth to create an Utopia on earth but that is post-millennialism
whereas the biblical view is premillenialism. Christ coming before [pre-] the
1000 years or millennium. Charismatic Evangelicals are postmillennial and thus
wrongly engaged in “holy” armies that must go out and “rescue” the Middle East
from evil so that the Messiah can put up His kingdom. Cart before the horse. Christ strengthens the physical and
emotional fabric of the faithful remnant at the end of times (verse 13) “and
the Lord shall appear over them and His arrows [not theirs] shall go forth like
lightning” (verse 14). At the Second Coming the Lord shall sound a shofar and
He shall go with the whirlwinds [angel-crowds] of the south. Delitzsch correctly
said: “Jehovah appears above them, i.e. coming from heaven as a defence, to
fight with them” (Delitzsch 1884: 341). “The Lord of Hosts [angels] shall
protect over them” (verse 15). It is over the remnant when they come out of the
Time of Trouble just ahead. “and they shall devour” that is the
enemies and the evil at His appearance (verse 15). “They shall tread down the slingstones”.
Israel is not the slingstones and but the enemy is according to Hengstenberg
and Hitzig. Their friend Kliefoth saw it that their weapons are useless and harmless.
It is possible that this verse was
written in two columns with a divider in between them: The Lord of Hosts shall protect them
[remnant] [[divider]] and they [enemy] shall devour And they
[remnant] shall tread the slingstones [[divider]] and they [enemy] shall drink [the cup
of His wrath]. They [remnant] make a noise like wine [[divider]] and they [enemy] shall become full
like the basin [synonymous parallelism] like the corners of the altar. In this way this difficult syntax can
be understood better. In the Second Coming the Lord their
God “shall cause to save them [literally because a strong hiphil form of the
verb is used] on that day [Second Coming] like the flocks of His people, for
crown stones are exalted on His ground” (verse 16). He is the Shepherd so He will lead His
remnant. They are the crownstones in His crown. Samaan cited from Ellen White here: “"The
disciples of Christ are called His jewels, His precious and peculiar treasure.
He says, 'They shall be as the stones of a crown. “I will make a man more
precious than fine gold; even a man than the golden wedge of Ophir.” Zechariah
9:16; Isaiah 13:12. Christ looks upon His people in their purity and perfection
as the reward of all His sufferings, His humiliation, and His love.” Ellen
White in Thoughts From the Mount of Blessing, p. 89. “For how is His goodness and How is
His beauty. Corn young men, and new wine will cause to speak the maids”. There is no alcohol in this wine that
Christ offers in Heaven. Enough to eat and drink there will be in heaven. Rabbi Abarbanel saw this verse as
fulfilled in the future day of the war of the Gog and Magog. I see it fulfilled
in heaven.
Dear God Truly how good You are and indeed how
excellent Your ways. We want to be crownstones and a peculiar treasure for You.
In Jesus Name. Amen.