13 For I have made Judah a bow bent for my use, I have made Ephraim the arrows of the bow; I will make your sons, O Zion, take up arms against your sons, O Greece, and will make you like the sword of a man of war.
My wrath is burning against the keepers of the flock, and I will send punishment on the he-goats: for the Lord of armies takes care of his flock, the people of Judah, and will make them like the horse of his pride in the fight. From him will come the keystone, from him the nail, from him the bow of war, from him will come every ruler; Together they will be like men of war, crushing down their haters into the earth of the streets in the fight; they will make war because the Lord is with them: and the horsemen will be shamed. And I will make the children of Judah strong, and I will be the saviour of the children of Joseph, and I will make them come back again, for I have had mercy on them: they will be as if I had not given them up: for I am the Lord their God and I will give them an answer. And Ephraim will be like a man of war, and their hearts will be glad as with wine; and their children will see it with joy; their hearts will be glad in the Lord.
See, I will make Jerusalem a cup of shaking fear to all the peoples round about, when Jerusalem is shut in. And it will come about in that day that I will make Jerusalem a stone of great weight for all the peoples; all those who take it up will be badly wounded; and all the nations of the earth will come together against it. In that day, says the Lord, I will put fear into every horse and make every horseman go off his head: and my eyes will be open on the people of Judah, and I will make every horse of the peoples blind. And the families of Judah will say in their hearts, The people of Jerusalem have their strength in the Lord of armies, their God. In that day I will make the families of Judah like a pot with fire in it among trees, and like a flaming stick among cut grain; they will send destruction on all the peoples round about, on the right hand and on the left: and Jerusalem will be living again in the place which is hers, that is, in Jerusalem. And the Lord will give salvation to the tents of Judah first, so that the glory of the family of David and the glory of the people of Jerusalem may not be greater than that of Judah. In that day the Lord will be a cover over the people of Jerusalem; and he who is feeble among them in that day will be as strong as David, and the family of David will be as God, as the angel of the Lord before them.
For though we may be living in the flesh, we are not fighting after the way of the flesh (For the arms with which we are fighting are not those of the flesh, but are strong before God for the destruction of high places); Putting an end to reasonings, and every high thing which is lifted up against the knowledge of God, and causing every thought to come under the authority of Christ;
For because, by the purpose of God, the world, with all its wisdom, had not the knowledge of God, it was God's pleasure, by so foolish a thing as preaching, to give salvation to those who had faith in him. Seeing that the Jews make request for signs, and the Greeks are looking for knowledge: But we give the good news of Christ on the cross, a hard thing to the Jews, and a foolish thing to the Gentiles; But to those of God's selection, Jews and Greeks, Christ is the power and the wisdom of God. Because what seems foolish in God is wiser than men; and what seems feeble in God is stronger than men. For you see God's design for you, my brothers, that he has not taken a great number of the wise after the flesh, not the strong, not the noble: But God made selection of the foolish things of this world so that he might put the wise to shame; and the feeble things that he might put to shame the strong; And the low things of the world, and the things without honour, did God make selection of, yes, even the things which are not, so that he might make as nothing the things which are:
To be a servant of Christ Jesus to the Gentiles, doing the work of a priest in the good news of God, so that the offering of the Gentiles might be pleasing to God, being made holy by the Holy Spirit. So I have pride in Christ Jesus in the things which are God's. And I will keep myself from talking of anything but those things which Christ has done by me to put the Gentiles under his rule in word and in act, By signs and wonders, in the power of the Holy Spirit; so that from Jerusalem and round about as far as Illyricum I have given all the good news of Christ; Making it my purpose not to take the good news where Christ was named, so that my work might not be resting on that of others;
And he said to them, Go into all the world, and give the good news to everyone. He who has faith and is given baptism will get salvation; but he who has not faith will be judged. And these signs will be with those who have faith: in my name they will send out evil spirits; and they will make use of new languages; They will take up snakes, and if there is poison in their drink, it will do them no evil; they will put their hands on those who are ill, and they will get well. So then the Lord Jesus, after he had said these words to them, was taken up into heaven and took his seat at the right hand of God. And they went out, preaching everywhere, the Lord working with them, and giving witness to the word by the signs which came after. So be it.
And this will be our peace: when the Assyrian comes into our country and his feet are in our land, then we will put up against him seven keepers of the flocks and eight chiefs among men. And they will make waste the land of Assyria with the sword, and the land of Nimrod with the edge of the sword: he will give us salvation from the Assyrian when he comes into our country, when his feet come inside the limit of our land. And the rest of Jacob will be among the mass of peoples like dew from the Lord, like showers on the grass, which may not be kept back by man, or be waiting for the sons of men. And the rest of Jacob will be among the nations, in the middle of the mass of peoples, like a lion among the beasts of the woods, like a young lion among the flocks of sheep: if he goes through, they will be crushed under foot and pulled to bits, and there will be no saviour. Your hand is lifted up against those who are against you, and all your haters will be cut off. And it will come about in that day, says the Lord, that I will take away your horses from you, and will give your war-carriages to destruction:
And a number of nations will go and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will give us knowledge of his ways and we will be guided by his word: for from Zion the law will go out, and the word of the Lord from Jerusalem. And he will be judge between great peoples, and strong nations far away will be ruled by his decisions; their swords will be hammered into plough-blades and their spears into vine-knives: nations will no longer be lifting up their swords against one another, and knowledge of war will have gone for ever.
For in those days and in that time, when I let the fate of Judah and Jerusalem be changed, I will get together all the nations, and make them come down into the valley of Jehoshaphat; and there I will take up with them the cause of my people and of my heritage Israel, whom they have sent wandering among the nations, and of my land which has been parted by them. And they have put the fate of my people to the decision of chance: giving a boy for the price of a loose woman and a girl for a drink of wine.
And those who do evil against the agreement will be turned to sin by his fair words: but the people who have knowledge of their God will be strong and do well. And those who are wise among the people will be the teachers of the mass of the people: but they will come to their downfall by the sword and by the flame, being made prisoners and undergoing loss for a long time. Now at the time of their downfall they will have a little help, but numbers will be joined to them in the town, and in their separate heritages.
And the he-goat is the king of Greece: and the great horn between his eyes is the first king. And as for that which was broken, in place of which four came up, four kingdoms will come up from his nation, but not with his power. And in the later years of their kingdom, when their evil doings have become complete, there will come up a king full of pride and expert in dark sayings. And his power will be great, and he will be purposing strange things. And all will go well for him and he will do his pleasure; and he will send destruction on the strong ones. And his designs will be turned against the holy people, causing deceit to do well in his hand; in his heart he will make himself great, and send destruction on numbers who are living unconscious of their danger; and he will put himself up against the prince of princes; but he will be broken, though not by men's hands.
See, I will make you like a new grain-crushing instrument with teeth, crushing the mountains small, and making the hills like dry stems. You will send the wind over them, and it will take them away; they will go in all directions before the storm-wind: you will have joy in the Lord, and be glad in the Holy One of Israel.
God puts a strong band about me, guiding me in a straight way. He makes my feet like roes' feet, and puts me on high places. He makes my hands expert in war, so that a bow of brass is bent by my arms. You have given me the breastplate of your salvation: your right hand has been my support, and your mercy has made me great.
High and low together, the poor, and those who have wealth. From my mouth will come words of wisdom; and in the thoughts of my heart will be knowledge. I will put my teaching into a story; I will make my dark sayings clear with music. What cause have I for fear in the days of evil, when the evil-doing of those who are working for my downfall is round about me? Even of those whose faith is in their wealth, and whose hearts are lifted up because of their stores. Truly, no man may get back his soul for a price, or give to God the payment for himself; (Because it takes a great price to keep his soul from death, and man is not able to give it.) So that he might have eternal life, and never see the underworld.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 9
Commentary on Zechariah 9 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 9
Zec 9:1-17. Ninth to Fourteenth Chapters Are Prophetical.
Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction.
Alexander's Conquests in Syria (Zec 9:1-8). God's People Safe because Her King Cometh Lowly, but a Saviour (Zec 9:9-10). The Maccabean Deliverance a Type Thereof (Zec 9:11-17).
1. in … Hadrach—rather, concerning or against Hadrach (compare Isa 21:13). "Burden" means a prophecy BURDENED with wrath against the guilty. Maurer, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration.
Hadrach—a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names ("Hadrach" and "Bikathaven," Am 1:5, Margin); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768 also declared to Michaelis that there was then a town of that name, and that it was capital of the region Hadrach. The name means "enclosed" in Syrian, that is, the west interior part of Syria, enclosed by hills, the Cœlo-Syria of Strabo [Maurer]. Jerome considers Hadrach to be the metropolis of Cœlo-Syria, as Damascus was of the region about that city. Hengstenberg regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. Gesenius thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar "land of Sihon," Ne 9:22.
Damascus … rest thereof—that is, the place on which the "burden" of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4].
eyes of man, as of all … Israel … toward the Lord—The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (2Ch 20:12; Ps 23:2). Typical of the effect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. Maurer, Pembellus and others, less probably translate, "The eyes of the Lord are upon man, as they are upon all Israel," namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The "all," I think, implies that whereas men's attention generally (whence "man" is the expression) was directed to Jehovah's judgments, all Israel especially looks to Him.
2. Hamath—a Syrian kingdom with a capital of the same name, north of Damascus.
shall border thereby—shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. Maurer understands "which"; "Hamath, which borders on Damascus, also shall be the resting-place of Jehovah's wrath" (the latter words being supplied from Zec 9:1). Riblah, the scene of the Jews' sufferings from their foe, was there: it therefore shall suffer (2Ki 23:33; 25:6, 7, 20, 21).
Tyrus … Zidon—lying in the conqueror's way on his march along the Mediterranean to Egypt (compare Isa 23:1-18). Zidon, the older city, surrendered, and Abdolonymus was made its viceroy.
very wise—in her own eyes. Referring to Tyre: Zec 9:3 shows wherein her wisdom consisted, namely, in building a stronghold, and heaping up gold and silver (Eze 38:3, 5, 12, 17). On Alexander's expressing his wish to sacrifice in Hercules' temple in New Tyre on the island, she showed her wisdom in sending a golden crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the mainland. With all her wisdom she cannot avert her doom.
3. The heathen historian, Diodorus Siculus [17.40], confirms this. "Tyre had the greatest confidence owing to her insular position and fortifications, and the abundant stores she had prepared." New Tyre was on an island seven hundred paces from the shore. As Isaiah's and Ezekiel's (Eze 27:1-36) prophecies were directed against Old Tyre on the mainland and were fulfilled by Nebuchadnezzar, so Zechariah's are against New Tyre, which was made seemingly impregnable by a double wall one hundred fifty feet high, as well as the sea on all sides.
4. (Eze 26:4, 12; 27:27).
cast her out—Hebrew, "dispossess her," that is, will cast her inhabitants into exile [Grotius]. Alexander, though without a navy, by incredible labor constructed a mole of the ruins of Old Tyre (fulfilling Eze 26:4-12, &c., by "scraping her dust from her," and "laying her stones, timber, and dust in the midst of the water"), from the shore to the island, and, after a seven months' siege, took the city by storm, slew with the sword about eight thousand, enslaved thirteen thousand, crucified two thousand, and set the city on "fire," as here foretold [Curtius, Book 4].
smite her power in the sea—situated though she be in the sea, and so seeming impregnable (compare Eze 28:2, "I sit in the seat of God, in the midst of the sea"). "Her power" includes not only her fortifications, but her fleet, all of which Alexander sank in the sea before her very walls [Curtius, Book 4]. Eze 26:17 corresponds, "How art thou destroyed which wast strong in the sea!"
5. Ashkelon, &c.—Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.
Ekron … expectation … ashamed—Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."
king shall perish from Gaza—Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.
6. bastard—not the rightful heir; vile and low men, such as are bastards (De 23:2) [Grotius]. An alien; so the Septuagint; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through [Calvin].
7. take … his blood out of … mouth—Blood was forbidden as food (Ge 9:4; Le 7:26).
abominations—things sacrificed to idols and then partaken of by the worshippers (Nu 25:2; Ac 15:29). The sense is, "I will cause the Philistines to cease from the worship of idols."
even he shall be for our God—"even he," like Hamath, Damascus, Tyre, &c., which, these words imply, shall also be converted to God (Isa 56:3, "son of the stranger joined himself to the Lord") [Rosenmuller]. The "even," however, may mean, Besides the Hebrews, "even" the Philistine shall worship Jehovah (so Isa 56:8) [Maurer].
he shall be as a governor in Judah—On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governor"; there shall be no distinction [Henderson]. The Philistine princes with their respective states shall equally belong to the Jews' communion, as if they were among the "governors" of states "in Judah" [Maurer].
Ekron as a Jebusite—The Jebusites, the original inhabitants of Jerusalem, who, when subjugated by David, were incorporated with the Jews (2Sa 24:16, &c.), and enjoyed their privileges: but in a subordinate position civilly (1Ki 9:20, 21). The Jebusites' condition under Solomon being that of bond-servants and tributaries, Calvin explains the verse differently: "I will rescue the Jew from the teeth of the Philistine foe (image from wild beasts rending their prey with their teeth), who would have devoured him, as he would devour blood or flesh of his abominable sacrifices to idols: and even he, the seemingly ignoble remnant of the Jews, shall be sacred to our God (consecrated by His favor); and though so long bereft of dignity, I will make them to be as governors ruling others, and Ekron shall be a tributary bond-servant as the Jebusite? Thus the antithesis is between the Jew that remaineth (the elect remnant) and the Ekronite.
8. encamp about—(Ps 34:7).
mine house—namely, the Jewish people (Zec 3:7; Ho 8:1) [Maurer]. Or, the temple: reassuring the Jews engaged in building, who might otherwise fear their work would be undone by the conqueror [Moore]. The Jews were, in agreement with this prophecy, uninjured by Alexander, though he punished the Samaritans. Typical of their final deliverance from every foe.
passeth by … returneth—Alexander, when advancing against Jerusalem, was arrested by a dream, so that neither in "passing by" to Egypt, nor in "returning," did he injure the Jews, but conferred on them great privileges.
no oppressor … pass through … any more—The prophet passes from the immediate future to the final deliverance to come (Isa 60:18; Eze 28:24).
seen with mine eyes—namely, how Jerusalem has been oppressed by her foes [Rosenmuller] (Ex 3:7; 2:25). God is said now to have seen, because He now begins to bring the foe to judgment, and manifests to the world His sense of His people's wrongs.
9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.
daughter of Zion—The theocratic people is called to "rejoice" at the coming of her King (Ps 2:11).
unto thee—He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming (Ro 11:26).
he is just—righteous: an attribute constantly given to Messiah (Isa 45:21; 53:11; Jer 23:5, 6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it (Isa 42:1, 21). His future reign "in righteousness," also, is especially referred to (Isa 32:1).
having salvation—not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; … having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare Mt 1:21, in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [Pearson On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (1Co 1:30; 2Co 5:21; 1Jo 2:1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mal 4:1, 2).
lowly—mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, Jud 5:10), that is, coming as "Prince of peace" (Zec 9:10; Isa 9:6); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as Mt 21:5 quotes it (compare Mt 11:29), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation (Joh 5:27; Php 2:7-9).
colt—untamed, "whereon yet never man sat" (Lu 19:30). The symbol of a triumphant conqueror and judge (Jud 5:10; 10:4; 12:14).
foal of an ass—literally, "asses": in Hebrew idiom, the indefinite plural for singular (so Ge 8:4, "mountains of Ararat," for one of the mountains). The dam accompanied the colt (Mt 21:2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (Ps 118:24), as that first Palm Sunday was. The Jews shall then universally (Ps 118:26) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare Mt 21:9, with Mt 23:39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare Joh 12:13, with Re 7:9, 10). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting Isa 12:3). Compare Ps 118:15, with Zec 14:16.
10. (Isa 2:4; Ho 2:18; Mic 5:10).
Ephraim … Jerusalem—the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.
speak peace—command it authoritatively.
dominion … from sea … river … ends of … earth—fulfilling Ge 15:18; Ex 23:31; and Ps 72:8. "Sea … sea," are the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem and the Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth.
11. As for thee also—that is, the daughter of Zion," or "Jerusalem" (Zec 9:9): the theocracy. The "thee also," in contradistinction to Messiah spoken of in Zec 9:10, implies that besides cutting off the battle-bow and extending Messiah's "dominion to the ends of the earth," God would also deliver for her her exiled people from their foreign captivity.
by the blood of thy covenant—that is, according to the covenant vouchsafed to thee on Sinai, and ratified by the blood of sacrifices (Ex 24:8; Heb 9:18-20).
pit wherein … no water—Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined (Ge 37:24; Jer 38:6). An image of the misery of the Jewish exiles in Egypt, Greece, &c., under the successors of Alexander, especially under Antiochus Epiphanes, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter (Isa 51:14; 60:1).
12. stronghold—in contrast to the "pit" (Zec 9:11); literally, "a place cut off from access." Maurer thinks, "a height" (Ps 18:33). An image for the security which the returning Jews shall have in Messiah (Zec 9:8) encamped about His people (Ps 46:1, 5; compare Isa 49:9; Pr 18:10).
prisoners of hope—that is, who in spite of afflictions (Job 13:15; Ps 42:5, 11) maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, "There is no hope" (Jer 2:25; 18:12). Especially those Jews who believe God's word to Israel (Jer 31:17), "there is hope in the end, that thy children shall come again to their own border," and do not say, as in Eze 37:11, "Our hope is lost." Primarily, the Jews of Zechariah's time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors.
even to-day—when your circumstances seem so unpromising; in contrast with the "day of the Lord," when Zion's King shall come to her deliverance (Zec 9:9).
I will render double—Great as has been thy adversity, thy prosperity shall be doubly greater (Isa 61:7).
13. bent Judah—made Judah as it were My bow, and "filled" it "with Ephraim," as My arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (compare Notes, see on Da 8:9; Da 11:32; 1 Maccabees 1:62; 2:41-43), the oppressor of Judah. Having spoken (Zec 9:1-8) of Alexander's victories, after the parenthesis (Zec 9:9, 10) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judah to gain over Alexander's successor, after his temporary oppression of them.
O Zion … O Greece—God on one hand addresses Zion, on the other Greece, showing that He rules all people.
14. Another image: "Jehovah shall be seen (conspicuously manifesting His power) over them" (that is, in behalf of the Jews and against their foes), as formerly He appeared in a cloud over the Israelites against the Egyptians (Ex 14:19, 24).
his arrow … as … lightning—flashing forth instantaneous destruction to the foe (Ps 18:14).
blow … trumpet—to summon and incite His people to battle for the destruction of their foe.
go with whirlwinds of the south—that is, go forth in the most furious storm, such as is one from the south (Isa 21:1). Alluding, perhaps, to Jehovah's ancient miracles at Sinai coming "from Teman" ("the south," in the Margin).
15. devour—the flesh of their foes.
drink—the blood of their foes; that is, utterly destroy them. Image (as Jer 46:10) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare Isa 63:1, &c.).
subdue with sling-stones—or, "tread under foot the sling-stones" hurled by the foe at them; that is, will contemptuously trample on the hostile missiles which shall fall harmless under their feet (compare Job 41:28). Probably, too, it is implied that their foes are as impotent as the common stones used in slinging when they have fallen under foot: in contrast to the people of God (Zec 9:16), "the (precious) stones of a crown" (compare 1Sa 25:29) [Maurer]. English Version is good sense: The Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the engagement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Jud 20:16; 1Ch 12:2) [Grotius].
noise—the battle shout.
through wine—(Zec 10:7). The Spirit of God fills them with triumph (Eph 5:18).
filled—with blood.
like bowls—the bowls used to receive the blood of the sacrifices.
as … corners—or "horns" of the altar, which used to be sprinkled with blood from the bowls (Ex 29:12; Le 4:18).
16. save them … as the flock of his people—as the flock of His people ought to be saved (Ps 77:20). Here the image of war and bloodshed (Zec 9:15) is exchanged for the shepherd and flock, as God will give not only victory, but afterwards safe and lasting peace. In contrast to the worthless sling-stones trodden under foot stand the (gems) "stones of the crown (Isa 62:3; Mal 3:17), lifted up as an ensign," that all may flock to the Jewish Church (Isa 11:10, 12; 62:10).
17. his goodness … his beauty—the goodness and beauty which Jehovah-Messiah bestows on His people. Not as Maurer thinks, the goodness, &c., of His land or His people (Ps 31:19; Jer 31:12).
make … cheerful—literally, "make it grow."
new wine the maids—supply, "shall make … to grow." Corn and wine abundant indicate peace and plenty. The new wine gladdening the maids is peculiar to this passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely the old, but even the youths and maidens [Calvin].