Zechariah 9:10

9:9-17 The prophet breaks forth into a joyful representation of the coming of the Messiah, of whom the ancient Jews explained this prophecy. He took the character of their King, when he entered Jerusalem amidst the hosannas of the multitude. But his kingdom is a spiritual kingdom. It shall not be advanced by outward force or carnal weapons. His gospel shall be preached to the world, and be received among the heathen. A sinful state is a state of bondage; it is a pit, or dungeon, in which there is no water, no comfort; and we are all by nature prisoners in this pit. Through the precious blood of Christ, many prisoners of Satan have been set at liberty from the horrible pit in which they must otherwise have perished, without hope or comfort. While we admire Him, let us seek that his holiness and truth may be shown in our own spirits and conduct. These promises have accomplishment in the spiritual blessings of the gospel which we enjoy by Jesus Christ. As the deliverance of the Jews was typical of redemption by Christ, so this invitation speaks to all the language of the gospel call. Sinners are prisoners, but prisoners of hope; their case is sad, but not desperate; for there is hope in Israel concerning them. Christ is a Strong-hold, a strong Tower, in whom believers are safe from the fear of the wrath of God, the curse of the law, and the assaults of spiritual enemies.

To him we must turn with lively faith; to him we must flee, and trust in his name under all trials and sufferings. It is here promised that the Lord would deliver his people. This passage also refers to the apostles, and the preachers of the gospel in the early ages. God was evidently with them; his words from their lips pierced the hearts and consciences of the hearers. They were wondrously defended in persecution, and were filled with the influences of the Holy Spirit. They were saved by the Good Shepherd as his flock, and honoured as jewels of his crown. The gifts, graces, and consolations of the Spirit, poured forth on the day of Pentecost, Ac 2 and in succeeding times, are represented. Sharp have been, and still will be, the conflicts of Zion's sons, but their God will give them success. The more we are employed, and satisfied with his goodness, the more we shall admire the beauty revealed in the Redeemer. Whatever gifts God bestows on us, we must serve him cheerfully with them; and, when refreshed with blessings, we must say, How great is his goodness!

And I will cut off the {o} chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace to the nations: and his dominion shall be from {p} sea to sea, and from the {q} river to the ends of the earth. (o) No power of man or creature will be able to stop this kingdom of Christ, and he will peaceably govern them by his word. (p) That is, from the Red Sea, to the Sea called Syriacum: and by these places which the Jews knew, he meant an infinite space and area over the whole world. (q) That is, from the Euphrates.

Zechariah 9:10 . And I will cut off the chariot from Ephraim — This plainly shows that the character given of the Messiah, that he should ride on an ass, was in opposition to the pride of their warlike kings, to set an example of humility, and to show that his kingdom was not of this world. To the same purpose speaks the Prophet Hosea 1:7 ; and Micah 5:10-11 : passages which mutually support and cast light on each other, and show undeniably what the prophet had in view when he foretold that the Messiah should ride on an ass. This verse is also intended to signify that the kingdom of the Messiah should be a kingdom of peace, by which characteristic it is frequently described in the prophetic writings. Not that wars were immediately to cease on the earth at his coming, but because his doctrine, example, and grace, naturally tend to produce and promote universal peace and harmony; to diffuse among men a spirit of benevolence and humility, of meekness and forbearance; of doing to others, in every case, as we would they should do unto us in the like case. So that, if Christ’s religion were truly and universally received and practised, certain it is there would be a universal peace among men, and we should no longer see or hear of wars and slaughters. And undoubtedly, before the consummation of all things, his religion will diffuse peace over all the earth.

Another thing intended in this prediction is, that Christ’s kingdom should not be set up, nor advanced, by external force and violence, by carnal weapons, or an arm of flesh; but by the power of truth and grace. For it follows, He shall speak peace unto the heathen, or, unto the nations, as the Hebrew is, namely, to the Gentile nations that were afar off, as well as to the Jews that were nigh; his gospel being the gospel of peace, proclaiming and ensuring peace to all the truly penitent that believe in him with their heart unto righteousness; even peace with God, peace of conscience, tranquillity of mind, and a disposition, as far as possible, to live peaceably with all men. And his dominion shall be from sea even to sea, and from the river, &c. — As was foretold by David, Psalm 72:8 , from whence these words are taken: see the note there. The sense is, his kingdom shall extend itself to all parts of the world, in defiance of the opposition made to it. The preachers of his gospel shall carry it from one country to another; from one island and continent to another; till the remotest parts of the earth are enlightened, and reduced by it to the obedience of the faith, and the practice of love and holiness.

I will cut off the chariot from Ephraim: when the Messiah comes and sets up his kingdom, he will need no external force, he will do that by the power of his Spirit; chariots of war are for other kind of kings and kingdoms, but in promoting of his own kingdom he will make no use of such force. And the horse from Jerusalem; either literal or typical. The battle bow; another instrument of war, but not useful to the Prince of peace; neither bow’ nor sword brought salvation to him, nor shall they be mentioned in the day of his conquest. He shall speak peace unto the heathen; make peace for them, and then publish it to them; that on the cross, this in the gospel; the Gentiles shall through him be reconciled unto God and one another, Ephesians 2:16 . His dominion ; how mean soever on the ass, yet he hath a large dominion, is King of the universe. From sea even to sea; from the Red Sea, and from the Arabian Gulf, to the Syrian Sea. From the river, Euphrates, utmost bound east, to the ends of the earth; to the utmost end of Canaan, toward the Mediterranean sea; a type of all the world to be the inheritance of Christ. These things promised here are of a spiritual nature, and are blessings of a spiritual kingdom.

10 . I will cut off ] Like Himself and His advent shall the character of His kingdom be. Not by weapons of earthly warfare shall it be established. As a kingdom of peace it shall cover the widest extent of the promised land, and thence extend over all the heathen nations of the world. Compare Isaiah’s prophecy ( Zechariah 9:4-6 ): “for every greave of the warrior tramping with noise, and every (military) cloak rolled in blood shall be consigned to burning as fuel of fire. For unto us a Child is born … and the government shall be upon His shoulder, and His name shall be called … the Prince of Peace. Of the increase of His government and of peace there shall be no end.” from Ephraim ] The use of this name to denote the ten tribes (comp. Zechariah 9:13 and Zechariah 10:7 ) is not, as has been alleged, conclusive as to the ante-captivity date of this part of this Book. It is true that the name is not so used in “acknowledged post-captivity writings,” but it does not follow that because a writer so uses it, he is not a post-captivity writer. In chap. Zechariah 8:13 of this Book, which is confessedly written after the captivity, the “house of Judah” and the “house of Israel” are distinguished. And in a prophecy during the captivity, and why not therefore in one after it? the ten tribes are distinguished from the two by this very name of Ephraim.

Ezekiel 37:15-28 . from sea even to sea , &c.] Identical with Psalm 72:8 , where Dean Perowne quotes Pusey ( Daniel , p. 480), “From the Mediterranean, their Western boundary, to the encircling sea beyond Asia’s utmost verge; and from their Eastern boundary, the river , the Euphrates, unto the ends of the earth ,” and adds, “But perhaps we have only a poetical expression, not to be construed into the prose of geography, or to be explained (as by Rashi and others) as indicating the extent of territory laid down in Exodus 23:31 .”

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.

Verse 10. - I will cut off the chariot. All the apparatus of war will be removed, Messiah's rule being not established by physical force, or maintained by military defences. The Jews seem to have used war chariots from the time of Solomon, who, we are told, had fourteen hundred of them ( 1 Kings 10:26 ). Ephraim...Jerusalem. The former term denotes the kingdom of the ten tribes; the latter, that of Judah; the two together comprising the whole Israelite nation. From the use of these terms here it cannot be concluded that the author wrote at a time when the two kingdoms existed side by side. In the first place, the description of the whole people is given poetically, and must not be taken to have more significance than is intended; and secondly, in ch. 8:13, which is confessedly post-exilian, the "house of Judah," and the "house of Israel" are distinguished. Dr. Cheyne notes, too, that in Ezekiel (Ezekiel 37:15-28), who prophesied during the Captivity, the ten tribes are distinguished by the name of Ephraim, and pertinently asks why such term may not be also used by one who wrote after the Captivity. The battle bow stands for all weapons of war. That Messiah's kingdom should be peaceful and peace-bringing, see the prophecies ( Psalm 72:7 ; Isaiah 2:4 ; Isaiah 9:4-7 ; comp. Micah 5:10, 11 ). He shall speak peace unto the heathen.

He will extend this peace to all the world, teaching the heathen to receive his spiritual rule, to compose their differences, to lay aside their arms, and live as one united family (comp. Ephesians 2:17 ). From sea even to sea. Geographically, the phrase means from the Dead Sea on the east to the Mediterranean on the west, as in Exodus 23:31 and Psalm 72:8 , from whence our passage is derived. Poetically, an Eastern sea, perhaps, is supposed to bound that side of the earth. From the river even to the ends of the earth. From the Enphrates unto the utmost limits of the world (see Amos 8:12 ; Micah 7:12 ). Both expressions obtain an unlimited significance, and show the universal extent of Messiah's kingdom; for in him, according to the promise made to Abraham, all the families of the earth should be blessed. Zechariah 9:10

And I will cut off the chariot - The horse is the symbol of worldly power, as the ass is of meekness. "Some," says the Psalmist, "put their trust in chariots, and some in horses; but we will remember the name of the Lord our God" Psalm 20:7 . "A horse is but a vain thing to save a man" Psalm 33:17 . "He delighteth not in the strength of a horse" Psalm 147:10 ). In scarcely any place in Holy Scripture is the horse spoken of in relation to man, except as the instrument of war. It represents human might, which is either to be consecrated to the Lord, or destroyed by Him (see Micah 5:10 ). As the "stone, cut out without hands" Daniel 2:34 , broke in pieces and absorbed into itself all the kingdoms of the world, so here He, whose Kingdom should not be of this world, should supersede human might. His kingdom was to begin by doing away, among His followers, all, whereby human kingdoms are established. He first cuts off the chariot and the horse, not from His enemies, but from His own people; His people, not as a civil polity, but as the people of God. For the prophet speaks of them as Ephraim and Judah, but Ephraim had no longer a distinct existence. And He shall speak peace unto the pagan - As the Apostle says, "He came and preached peace to you which were afar off, and to them that were nigh" Ephesians 2:17. He shall speak it to them, as He who hath power to give it to them, peace with God, peace in themselves, the reconciliation of God and man, and the remission of their sins.