Zechariah 9

9:1-8 Here are judgements foretold on several nations. While the Macedonians and Alexander's successors were in warfare in these countries, the Lord promised to protect his people. God's house lies in the midst of an enemy's country; his church is as a lily among thorns. God's power and goodness are seen in her special preservation. The Lord encamps about his church, and while armies of proud opposers shall pass by and return, his eyes watch over her, so that they cannot prevail, and shortly the time will come when no exactor shall pass by her any more.

9:1 Hadrach - This is the name of a city in Celosyria, and here signifies the country also. It was not far from Damascus. The rest thereof - This burden shall lie long as well as heavy on Damascus. Towards the Lord - For as all men's appeals in cases of wrong are to heaven, so they who have been wronged by Syrian injustice, look to heaven for right.

"\nThe burden of the word of the Lord,.... A prophecy, as in\n Pr 31:1 which is sometimes of things sorrowful and distressing, as the destruction of people, as in Isa 31:1 and sometimes of things joyful, as in Zec 13:1 and here it contains good news to the church of Christ, Zec 9:9, c. and is called a "burden", because the word of the Lord is often so to carnal men; see Jer 23:33 the words may be rendered, a "declaration", or "a publication", of "the word of the Lord" {u}; it signifies a publishing of it or bringing it forth; and so the Arabic version renders it "a revelation of the word of the Lord"; a carrying of it about: which was made\n\nin the land of Hadrach; this is either the name of a man; of some king, as Aben Ezra observes; and some Jewish writers {w} say the King Messiah, who is \u05d7\u05d3 "sharp" to the nations of the world, and \u05e8\u05da "tender" to the Israelites: or rather the name of a place, and may design Syria, to which Damascus belonged; see Isa 7:8 or some place near it: says R. Jose {x},\n\n"I am of Damascus, and I call heaven and earth to witness that there is a place there, the name of which is Hadrach.''\n\nHillerus {y} takes it to be the same with Coelesyria, or hollow Syria, a vale which lay between Libanus and Antilibanus, and goes by many names; the same that is called Hoba, Ge 14:15 the plain of Aren, and the house of Eden, Am 1:5 and here Hadrach; and thinks it had its name from Hadar, a son of Ishmael, Ge 25:15 and observes what is said, Ge 25:18, that the "Ishmaelites dwelt from Havilah", which is to the south of Palestine, "unto Shur", a town situated over against Egypt, "as you go to Assyria"; that is, to the Agra of Ptolemy in Susiana. The Targum renders it\n\n"in the land of the south.''\n\nThere was a city in Coelesyria, called Adra by Ptolemy {z}; which, as Jerom says {a}, was distant from Bostra twenty five miles; since called the city of Bernard de Stampis; where were Christian churches in the fourth and fifth centuries, whose bishops were present at councils held in those times {b}; and, according to this prophecy, here the word of the Lord was to be published; and it may have respect to the conversion of the inhabitants of it in future times: though some take it to be not the proper name of a place, but an appellative, and render it, "the land about", or "the land about thee" {c}; that is, about Judea; the nations round about it, particularly Syria, Phoenicia, and Palestine.\n\nAnd Damascus [shall be] the rest thereof; either of the Lord himself; his glorious Shechinah shall rest there, as Kimchi interprets it; and so the Targum paraphrases it,\n\n"and Damascus shall be converted, that it may be of the house of his Shechinah;''\n\nsee Isa 11:10 or of the word of the Lord, which should be declared and published there, as it was by the Apostle Paul, who was converted near it, and preached in it, Ac 9:3 or of Hadrach, or the adjacent country: unless it is to be understood of the burden of the Lord resting on it, or of the taking of this city in the times of Alexander the great; which, with the destruction of the cities after mentioned, some make a type or symbol of the abolition of Paganism in the Roman empire; but the former sense seems best.\n\nWhen the eyes of man, as of all the tribes of Israel, [shall] be towards the Lord; or, "when the eyes of men shall be to the Lord, and to all the tribes of Israel"; so Kimchi and Ben Melech; that is, as they interpret it, when the eyes of all men shall be to the Lord, and not to their idols; and also to all the tribes of Israel, to go along with them in their ways; as it is said above Zec 8:23, "we will go with you": or they shall look to the Lord, even as the tribes of Israel themselves do; and which is true of sinners when converted, whether Jews or Gentiles; and particularly was true of that great man, the Apostle Paul, who was converted near Damascus, when the eyes of his understanding being enlightened, and he seeing the insufficiency of all other objects, looked to the Lord alone for pardon, righteousness, life, and salvation; even as all true Israelites do, who are after the Spirit, and not after the flesh. Though some understand these words of the eyes of the Lord being upon every man, as well as upon the tribes of Israel; upon wicked men to punish them, as upon his people to protect and defend them: and to this sense the Targum inclines, paraphrasing the words thus,\n\n"for before the Lord are manifest the works of the children of men, and he is well pleased with all the tribes of Israel.''\n\n{u} \u05de\u05e9\u05d0 \u05d3\u05d1\u05e8 "prolatio verbi Jehovae", Cocceius. {w} R. Judah in Jarchi, R. Benaiah in Kimchi in loc. R. Nehemiah in Shirhashirim Rabba, fol. 24. 1. {x} Shirhashirim ib. Siphre in Yalkut Simeoni in loc. {y} Onomast. sacr. p. 578. {z} Geograph. l. 5. c. 15.