From the number of conflicting opinions which prevail upon the subject, we have seen how impossible it is to decide upon a scheme of division for “Zech.” ix.—xiv. These chapters consist of a number of separate oracles, which their language and general conceptions lead us on the whole to believe were put together by one hand, and which, with the possible exception of some older fragments, reflect the troubled times in Palestine that followed on the invasion of Alexander the Great. But though the most of them are probably due to one date and possibly come from the same author, these oracles do not always exhibit a connection, and indeed sometimes show no relevance to each other. It will therefore be simplest to take them piece by piece, and, before giving the translation of each, to explain the difficulties in it and indicate the ruling ideas.
1. THE COMING OF THE GREEKS (ix. 1–8).
This passage runs exactly in the style of the early prophets. It figures the progress of war from the north of Syria southwards by the valley of the Orontes to Damascus, and then along the coasts of Phœnicia and the Philistines. All these shall be devastated, but Jehovah will camp about His own House and it shall be inviolate. This is exactly how Amos or Isaiah might have pictured an Assyrian campaign, or Zephaniah a Scythian. It is not surprising, therefore, that even some of those who take the bulk of “Zech.” ix.—xiv. as post-exilic should regard ix. 1–5 as earlier even than Amos, with post-exilic additions only in vv. 6–8.[1324] This is possible. Vv. 6–8 are certainly post-exilic, because of their mention of the half-breeds, and their intimation that Jehovah will take unclean food out of the mouth of the heathen; but the allusions in vv. 1–5 suit an early date. They equally suit, however, a date in the Greek period. The progress of war from the Orontes valley by Damascus and thence down the coast of Palestine follows the line of Alexander’s campaign in 332, which must also have been the line of Demetrius in 315 and of Antigonus in 311. The evidence of language is mostly in favour of a late date.[1325] If Ptolemy I. took Jerusalem in 320,[1326] then the promise, no assailant shall return (ver. 8), is probably later than that.
In face then of Alexander’s invasion of Palestine, or of another campaign on the same line, this oracle repeats the ancient confidence of Isaiah. God rules: His providence is awake alike for the heathen and for Israel. Jehovah hath an eye for mankind, and all the tribes of Israel.[1327] The heathen shall be destroyed, but Jerusalem rest secure; and the remnant of the heathen be converted, according to the Levitical notion, by having unclean foods taken out of their mouths.
Oracle
The Word of Jehovah is on the land of Hadrach, and Damascus is its goal[1328]—for Jehovah hath an eye upon the heathen,[1329] and all the tribes of Israel—and on[1330] Hamath, which borders upon it, Tyre and Sidon, for they were very wise.[1331] And Tyre built her a fortress, and heaped up silver like dust, and gold like the dirt of the streets. Lo, the Lord will dispossess her, and strike her rampart[1332] into the sea, and she shall be consumed in fire. Ashḳlon shall see and shall fear, and Gaza writhe in anguish, and Ekron, for her confidence[1333] is abashed, and the king shall perish from Gaza and Ashḳlon lie uninhabited. Half-breeds[1334] shall dwell in Ashdod, and I will cut down the pride of the Philistines. And I will take their blood from their mouth and their abominations from between their teeth,[1335] and even they shall be left for our God, and shall become like a clan in Judah, and Ekron shall be as the Jebusite. And I shall encamp for a guard[1336] to My House, so that none pass by or return, and no assailant again pass upon them, for now do I regard it with Mine eyes.
2. THE PRINCE OF PEACE (ix. 9–12).
This beautiful picture, applied by the Evangelist with such fitness to our Lord upon His entry to Jerusalem, must also be of post-exilic date. It contrasts with the warlike portraits of the Messiah drawn in pre-exilic times, for it clothes Him with humility and with peace. The coming King of Israel has the attributes already imputed to the Servant of Jehovah by the prophet of the Babylonian captivity. The next verses also imply the Exile as already a fact. On the whole, too, the language is of a late rather than of an early date.[1337] Nothing in the passage betrays the exact point of its origin after the Exile.
The epithets applied to the Messiah are of very great interest. He does not bring victory or salvation, but is the passive recipient of it.[1338] This determines the meaning of the preceding adjective, righteous, which has not the moral sense of justice, but rather that of vindication, in which righteousness and righteous are so frequently used in Isa. xl.—lv.[1339] He is lowly, like the Servant of Jehovah; and comes riding not the horse, an animal for war, because the next verse says that horses and chariots are to be removed from Israel,[1340] but the ass, the animal not of lowliness, as some have interpreted, but of peace. To this day in the East asses are used, as they are represented in the Song of Deborah, by great officials, but only when these are upon civil, and not upon military, duty.
It is possible that this oracle closes with ver. 10, and that we should take vv. 11 and 12, on the deliverance from exile, with the next.