Teks -- Zechariah 9:13-17 (NET)

9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, like a warrior’s sword. 9:14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. 9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, full like the sacrificial basin or like the corners of the altar. 9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 9:17 How precious and fair! Grain will make the young men flourish and new wine the young women.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Zec 9:13 - When I have bent Judah

In the day's when Judah shall be in my hand as a strong bow, already bent.

Wesley: Zec 9:13 - Ephraim

Ephraim, the remainder of the ten tribes (which returned with Judah) shall be for a supply of warriors; as the quiver filled is a supply of arrows to the bow - man.

Wesley: Zec 9:13 - O Greece

Against the Grecians or Ionians, who had oppressed the Jews, and bought them for slaves, against whom the Jews took arms, under the conduct of the Maccabees, to whom Christ made good much of this promise.

Wesley: Zec 9:14 - Shall be seen

Shall manifestly appear for them.

Wesley: Zec 9:14 - His arrow

His judgments, swift, irresistible, and sudden.

Wesley: Zec 9:14 - As the lightning

Which breaks forth with violence, and runs from east to west in a moment.

Wesley: Zec 9:14 - The Lord God

Their God, the God of Israel, shall give the alarm to them, and sound the call to bring them together.

Wesley: Zec 9:14 - Of the south

In which the mightiest whirlwinds are raised; some think the prophet alludes to the tempest at the delivery of the law.

Wesley: Zec 9:15 - Devour

Destroy their enemies.

Wesley: Zec 9:15 - With sling

stones - As David did Goliath.

Wesley: Zec 9:15 - Shall drink

In their festivals, when they offer sacrifices of thanksgiving for their victories.

Wesley: Zec 9:15 - Make a noise

Shout with shouts of triumph, as men do whose hearts are glad with success, and cheared with wine.

Wesley: Zec 9:15 - Shall fill

With the blood of the sacrifices they offer.

Wesley: Zec 9:16 - As the flock

As a shepherd saves his flock.

Wesley: Zec 9:16 - As the stones of a crown

Precious in my sight.

Wesley: Zec 9:16 - As an ensign

Or trophy.

Wesley: Zec 9:17 - His goodness

Infinite goodness is the fountain of all the good done for this people.

Wesley: Zec 9:17 - His beauty

How wonderful the beauty of Divine Providence in Israel's deliverance and salvation? Corn - Plentiful harvests shall make the young men chearful in sowing, reaping, and eating the fruits thereof.

Wesley: Zec 9:17 - New wine

There shall be such plenty of wine, that all, young and old, shall be cheared with it.

JFB: Zec 9:13 - 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 Dan 8:9; Dan 11:32; I 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.

JFB: Zec 9:13 - O Zion . . . O Greece

God on one hand addresses Zion, on the other Greece, showing that He rules all people.

JFB: Zec 9:14

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 (Exo 14:19, Exo 14:24).

JFB: Zec 9:14 - his arrow . . . as . . . lightning

Flashing forth instantaneous destruction to the foe (Psa 18:14).

JFB: Zec 9:14 - blow . . . trumpet

To summon and incite His people to battle for the destruction of their foe.

JFB: Zec 9:14 - 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).

JFB: Zec 9:15 - devour

The flesh of their foes.

JFB: Zec 9:15 - 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.).

JFB: Zec 9:15 - 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 (Jdg 20:16; 1Ch 12:2) [GROTIUS].

JFB: Zec 9:15 - noise

The battle shout.

JFB: Zec 9:15 - through wine

(Zec 10:7). The Spirit of God fills them with triumph (Eph 5:18).

JFB: Zec 9:15 - filled

With blood.

JFB: Zec 9:15 - like bowls

The bowls used to receive the blood of the sacrifices.

JFB: Zec 9:15 - as . . . corners

Or "horns" of the altar, which used to be sprinkled with blood from the bowls (Exo 29:12; Lev 4:18).

JFB: Zec 9:16 - save them . . . as the flock of his people

As the flock of His people ought to be saved (Psa 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, Isa 11:12; Isa 62:10).

JFB: Zec 9:17 - 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 (Psa 31:19; Jer 31:12).

JFB: Zec 9:17 - make . . . cheerful

Literally, "make it grow."

JFB: Zec 9:17 - 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].

Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.

Clarke: Zec 9:13 - When I have bent Judah

When I have bent Judah - Judah is the bow, and Ephraim is the arrows; and these are to be shot against the Greeks. I am inclined, with Bp. Newcome, to consider that the language of this prophecy is too strong to point out the only trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent; and it is probable that these prophecies remain to be fulfilled against the present possessors of Javan or Greece, Macedonia, and a part of Asia Minor.

Clarke: Zec 9:14 - The Lord shall be seen over them

The Lord shall be seen over them - Shadowing and refreshing them, as the cloud did the camp in the wilderness

Clarke: Zec 9:14 - His arrow shall go forth as the lightning

His arrow shall go forth as the lightning - They shall be conquered in a way that will show that God fights for his followers

The description here is very sublime; we have a good imitation of it in Nonnus: -

Και τοτε γαιαν ἁπασαν επεκλυσεν ὑετιος Ζευς,

Πυκνωσας νεφεεσσιν ὁλον πολον· ουρανιη γα

Βρονταιοις παταγοισι Διος μυκησατο σαλπιγξ

Nonn. Dionys., lib. 6. ver. 229

"When heaven’ s dread trumpet, sounding from on high

Breaks forth in thunders through the darken’ d sky

The pregnant clouds to floods of rain give birth

And stormy Jove o’ erwhelms the solid earth.

J. B. B. C

In these two verses there is a fine image, and an allusion to a particular fact, which have escaped the notice of every commentator. I must repeat the verses

Zec 9:13 : When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man

Zec 9:14 : And the Lord shall be seen over them, and his arrows shall go forth like lightning

The reader will consult what is said on Hos 7:16, relative to the oriental bow, which resembles a [figure C] in its quiescent state, and must be recurved in order to be strung. Here, Judah is represented as the recurved bow; Ephraim, as an arrow placed on the string, and then discharged against the Javanites or Greeks with the momentum of lightning; the arrow kindling in its course through the air, and thus becoming the bolt of death to them against whom it was directed

Volat illud, et incandescit eundo

Et quos non habuit, sub nubibus invenit ignes

"It flies apace; and, heating, mounts on high

Glows in its course, and burns along the sky."

Clarke: Zec 9:15 - The Lord of hosts shall defend then

The Lord of hosts shall defend then - He alone is the sure trust of his Church

Clarke: Zec 9:15 - Subdue with sling-stones

Subdue with sling-stones - This was an ancient and powerful instrument in the hands of the Hebrews. See the note on Jdg 20:16

Clarke: Zec 9:15 - They shall drink

They shall drink - After the victory gained as above, thy people shall hold a feast, and drink and be filled with wine. There is no intimation here that they shall drink the blood of their enemies, as some barbarous nations were accustomed to do. When they have gained the victory, they shall banquet abundantly on the spoils taken from the enemy

Clarke: Zec 9:15 - As the corners of the altar

As the corners of the altar - They shall pour out libations of wine at the foot of the altar, as the priests were accustomed to pour out the blood of the victims.

Clarke: Zec 9:16 - Shall save them in that day

Shall save them in that day - They are his flock, and he is their Shepherd; and, as his own, he shall save and defend them

Clarke: Zec 9:16 - As the stones of a crown

As the stones of a crown - אבני נזר מתנוססות abney nezer mithnosesoth , "crowned stones erecting themselves;"i.e., being set up by themselves, as monuments of some deliverance, they seem to be lifting themselves up; offering themselves to the attention of every passenger. It may however refer to stones anointed with oil; a sort of temporary altars set up to the Lord for a victory gained. The same word is used, Lev 21:12 : "Because the crown, נזר nezer , of the anointing oil of his God is upon him."Perhaps most of those upright stones, standing in circles, which pass for druidical monuments, were erected to commemorate victories, or to grace the tomb of an illustrious chief. These verses may refer to some final victory over the enemies of God’ s people.

Clarke: Zec 9:17 - How great is his goodness

How great is his goodness - In himself and towards them

Clarke: Zec 9:17 - And how great is his beauty!

And how great is his beauty! - His comeliness, holiness, and purity, put in and upon them

Clarke: Zec 9:17 - Corn shall make the young men cheerful

Corn shall make the young men cheerful - They shall be gladdened and strengthened by plenty of food; and they shall speak aloud of God’ s mercies in their harvest home

Clarke: Zec 9:17 - And new wine the maids

And new wine the maids - Who shall prepare the wine from an abundant vintage.

Calvin: Zec 9:13 - I have bent for me

God declares here that the Jews would be the conquerors of all nations, though they were then despised. That people, we know, were hated by all; and they were at the same time weak, and had hardly any strength, so as to be able to resist the wrongs done them on every side. As then this trial might have terrified weak minds, the Prophet says that the Jews would be as it were the bow and the quiver of God, so that they would be able to pierce all nations with their arrow; and that they would also be like a sword, which would wound and lay prostrate the strongest.

We now perceive the meaning of the words, and see also the reason why the Prophet made this addition, even because the Jews were filled with terror on seeing themselves surrounded on every side by violent and strong enemies, to whom they were very unequal in strength. Now, these similitudes we know occur elsewhere in Scripture, and their meaning seems to be this — that the Jews would be the conquerors of all nations, not by their own prowess, as they say, but because the Lord would guide and direct them by his own hand. For what is a bow except it be bent? and the bow itself is useless, except the arrow be discharged. The Prophet then teaches us, that though the Jews could do nothing of themselves, yet there was strength enough in God’s hand alone.

I have bent for me, he says, Judah as a bow. The Lord reminds the Jews of his own power, that they might not regard their own strength, but acknowledge that they were made strong from above, and that strength to overcome their enemies would be given them. Hence he compares Ephraim to a quiver. But we have seen yesterday, that Judah and Ephraim are to be taken as the same; for as it had been a divided body, God intimates here, that when the Jews became again united and joined together, and when the ten tribes showed brotherly kindness towards the kingdom of Judah, then the people would be to him like a bow well furnished, being fully supplied with arrows. ¹¹¹

He afterwards adds, I will rouse thy sons, O Sion, against thy sons, O Javan. This apostrophe is more emphatical than if the third person had been adopted; for by addressing first Sion, and then Greece, he shows that he possesses power over all nations, so that he raises up the one and casts down the other, as he pleases.

As to the word יון , Ivan, we have elsewhere seen that it is to be taken for Greece, and now for all the countries beyond sea. Yet many think that the word Jonah is derived from this Hebrew word, and, as it often happens, is corruptly pronounced. But we may gather from many instances that יון , Ivan, is put for Greece, or for distant countries, and specifically for Macedonia. It is then the same as though he had said — That the Jews would be superior to all heathen nations, even were they to unite together and bring vast forces from distant lands. For the Greeks could not have waged war in Judea with a small force; they must have brought with them large armies, to fight in a strange country and unknown to them. Nor could the Jews have attacked the Grecians or other remote nations, except they were favored with aid from heaven. For this reason also he adds, that they would be like a sword, by which a strong man can destroy others of less power. Let us now go on —

Calvin: Zec 9:14 - NO PHRASE

He goes on with the same subject, but explains what I have said — that victory is promised to the Jews, not that which they could gain by their own power, but that which should happen to them beyond their expectation; for this is what is meant when he says, that God would be seen over them. For though the events of all wars depend on God, yet he is said to be seen where there is a remarkable victory, which cannot be accounted for by men. When unequal armies engage, it is no wonder when one becomes victorious; and it may sometimes be that a less number overcomes a greater, even because it exceeded the other in courage, in counsel, in skill, or in some other way, or because the larger army fought from a disadvantageous position, or trusting in its own strength rushed on inconsiderately. But when consternation alone dejects one party and renders the other victorious, in this case the power of God becomes evident. And even heathens have thought that men are confounded from above when courage fails them; and this is most true. We now then understand why the Prophet says, that God would be seen over the Jews, even because they would conquer their enemies, not by usual means, not after an earthly manner, but in a wonderful way, so that it would appear evident to be the work of God.

He then adds, Go forth shall his arrow as lightning. He again repeats and confirms what we have already observed that there would be no movement among the Jews, no celerity, but what would be like the sword, which lies quiet on the ground, except it be taken up by the hand of man, and what also would be like the arrow, which can do no harm except it be thrown by some one. We then see that the victory mentioned before is ascribed to God alone. And for the same reason he adds what follows, that Jehovah would come with the shout of a trumpet, and also, with the whirlwind of the south. In a word, he means that the work of God would be evident when the Jews went forth against the enemies by whom they had been oppressed and would still be oppressed. That they might not then compare their own with their enemies’ strength, the Prophet here brings God before them, by whose authority, guidance, and power this war was to be carried on. And then, that he might extol God’s power, he says, that he would come with the shout of a trumpet, and with the whirlwind of the south

Interpreters take the whirlwinds of the south simply for violent storms; for we know that the most impetuous whirlwinds arise from the south. But as the Prophet joins the whirlwinds of the south to the shout of a trumpet, he seems to me to allude to those miracles by which God showed to the Jews in a terrific manner his power on Mount Sinai, for the desert of Teman and Mount Paran were in that vicinity. We have seen a similar passage in the third chapter of Habakkuk Hab 3:1, “God,” he said, “shall come from Teman, the Holy One from Mount Paran.” The Prophet’s object was to encourage the Jews to entertain hope; for God, who had long concealed himself and refrained from helping them, would at length come forth to their aid. How? He reminded them in that passage of the records of ancient history, for God had made known his power on Mount Sinai, in the desert of Teman, and it was the south region with regard to Judea; and we also know that trumpets sounded in the air, and that all this was done that the Jews might reverently receive the law, and also that they might feel certain that they would be always safe under God’s hand, since he thus shook the elements by his nod, and filled the air with lightnings and storms and whirlwinds, and also made the air to ring with the shouts of trumpets. It is for the same reason that the Prophet speaks in this passage, when he says, that God would make himself known as formerly, when he astonished the people by the shouts of trumpets, and also when he appeared in whirlwinds on Mount Sinai. ¹¹² He then adds —

Calvin: Zec 9:15 - NO PHRASE

He expresses again the same thing in other words — that God would be like a shadow to his people, so that he would with an extended hand protect them from their enemies. Since the Jews might have justly felt a distrust in their own strength, the Prophet continually teaches them that their safety depended not on earthly aids, but that God alone was sufficient, for he could easily render them safe and secure. He also adds, that there would be to them plenty of bread and wine to satisfy them. He seems here indeed to promise too great an abundance, as by its abuse luxury came, for he says, that they would be satiated and be like the drunken; they shall drink, he says, and shall make a noise as through wine. Certainly those who drink wine moderately, do not make noise, but they are as composed and quiet after dinner as those who fast. Zechariah then seems here to make an unreasonable promise, even that of excess in meat and drink. But we have elsewhere seen that wherever the Holy Spirit promises abundance of good things he does not give loose reigns to men’s lusts, but his object is only to show that God will be so bountiful to his children that they shall stand in need of nothing, that they shall labor under no want. Nay, the affluence of blessings is to try our frugality, for when God pours forth as it were with a liberal hand more than what is needful, he thus tries the temperance of each of us; for when in the enjoyment of great abundance, we of our own accord restrain ourselves, we then really show that we are grateful to God. ¹¹³

It is indeed true, that cheerfulness for abundance of blessings is allowed us, for it is often said in the law, “Thou shalt rejoice before thy God,” (Deu 12:18;) but we must bear in mind, that frugal use of blessings is required, in order that the gifts of God may not be converted to a sinful purpose.

Then the Prophet does not here excite or stimulate the Jews to intemperance, that they might fill themselves with too much food, or inebriate themselves with too much wine; but he only promises that there would be no want of either food or drink when God blessed them as in former days. And this seems also to be specified at the end of the verse, when he mentions the horns of the altar. He had previously said, that they would be full as the bowls were; but when he adds, “the horns of the altar,” he no doubt reminds them of temperance, that they were to feast as though they were in God’s presence. They were indeed accustomed to pour out the wine and the oil on the horns of the altar; but, at the same time, since they professed that they offered from their abundance of wine and oil some first-fruits to God, it behaved them to remember that their wine was sacred, that their oil was sacred, as both proceeded from God. The Prophet then declares, that the Jews would be thus enriched and replenished with all good things, and that they were yet to remember, that they were to live as in God’s presence, lest they should by luxury pollute what he had consecrated to a legitimate end. He then adds —

Calvin: Zec 9:16 - NO PHRASE

He continues the same subject, but uses various figures, that he might more fully confirm what then was incredible. He indeed reminds them that God would not save his people in an ordinary way, such as is common to men. He compares them to sheep, that they might know, as I have said already, that their salvation would come from heaven, as they were themselves weak, and had no strength and no power; for to show this was the object of this comparison. He declares then that the Jews would be saved, because God would supply them with every thing necessary to conquer their enemies; but that he would in a wonderful manner help their weakness, even like a shepherd when he rescues his sheep from the jaws of a wolf. For the sheep, which escapes death by the coming of the shepherd, have no reason to boast of victory, but all the praise is due to the shepherd. So also God says, that it will be his work to deliver the Jews from their enemies.

By saying, his own people, he seems to confine to his elect what appeared too general; for he had said save then will God. It is however certain that the people who were then small, had been cut off, so that the greater part had perished; but at the same time it was true that God was a faithful guardian of his people, for there were then many Israelites, naturally descended from their common father Abraham, who were only in name Israelites.

He then adds another similitude, — that they would be elevated high, like precious stones in a crown, which are borne on the head of a king, as though he had said, that they would be a royal priesthood according to what is said in the law. He had said before, They shall subdue the stones, or, with the stones, of a sling. More correct seems to be the opinion of those who read with the stones of a sling, ¹¹⁴ that is, that the Jews would conquer their enemies, not with swords, nor with arrows, but only with stones, in the same manner as Goliath was slain by David. Though not given to warlike arts, nor exercised in the use of arms, they would yet, as the Prophet shows, be conquerors; for their slings would be sufficient for the purpose of slaying their enemies. But some think that heathens and the unbelieving are compared to the stones of the sling, because they are worthless and of no account; which at the first sight seems ingenious, but it is a strained view. It is not at the same time improper to consider that there is here an implied contrast between the stones of the sling, and the stones of a crown; the Jews would cast stones from their slings to destroy their enemies, and they themselves would be precious stones. The Prophet seems here to represent the holy land as the chief part of the whole world. Elevated, he says, shall be the stones of crown over the land of God. Had he said over Egypt or over Assyria, the connection of the clauses would not have been so appropriate; but he names Judea, as the head of the world, and that the Jews, when prosperous and happy in it, would be like the stones of a crown, all the parts set in due order. In short, he shows, that the favor of God alone and his blessing, would be sufficient to render the Jews happy, as they would then excel in honor, enjoy the abundance of all good things, and possess invisible courage to resist all their adversaries.

Let us now enquire when all these things were fulfilled. We have said that Zechariah, by promising fullness to the Jews, gave them no unbridled license to indulge themselves in eating and drinking, but only expressed and extolled, in hyperbolical terms, the immense kindness and bounty of God to them. This is one thing.

But at the same time we must by the way consider another question: He says, that they would be like arrows and swords. Now as they were too much inclined to shed blood, he seems here to excite them in a manner to take vengeance fully on their enemies, which was by no means reasonable. The answer to this is plain — that the Jews were not to forget what God prescribed in his law: for as when God promised large abundance of wine, and a plentiful provision, he did not recall what he had already commanded — that they were to practice temperance in eating and drinking; so now when he promises victory over their enemies, he is not inconsistent with himself, nor does he condemn what he had once approved, nor abrogate the precept by which he commanded them, not to exercise cruelty towards their enemies, but to restrain themselves, and to show mercy and kindness. We hence see that we are not to judge from these words what is right for us to do, or how far we may go in taking revenge on enemies; nor to determine what liberty we have in eating and drinking. Such things are not to be learnt from this passage, or from similar passages; for the Prophet here does only set forth the power of God and his bounty towards his people.

Now again it may be asked, when has God fulfilled this, when has he made the Jews far and wide victorious and the destroyers of their enemies? All Christian expositors give us an allegorical explanation, — that God sent forth his armies when he sent forth Apostles into all parts of the world, who pierced the hearts of men, — and that he slew with his sword the wicked whom he destroyed. All this is true; but a simpler meaning must in the first place be drawn from the words of the Prophet, and that is, — that God will render his Church victorious against the whole world. And most true is this; for though the faithful are not furnished with swords or with any military weapons, yet we see that they are kept safe in a wonderful manner under the shadow of God’s hand. When adversaries exercise cruelty towards them, we see how God returns their wicked devices on their own heads. In this way is really fulfilled what we read here, — even that the children of God are like arrows and swords, and that they are also preserved as a flock; for they are too weak to stand their ground, were not the Lord to put forth his power, when he sees them violently assailed by the wicked. There is then no need to turn the Prophet’s words to an allegorical meaning, when this fact is evident that God’s Church has been kept safe, because God has ever blunted all the weapons of enemies; yea, he has often by a strong hand discharged his arrows and vibrated his sword. For when Alexander the Great had passed over the sea, when he had marched through the whole circuit of the Mediterranean sea, when he had filled all the country with blood, he came at length to Judea; how was it that he left it without committing any slaughter, without exercising any cruelty, except that God restrained him? It will not weary you, if I relate what we read in Josephus; and it is true I have no doubt. He says, that when Alexander came, he was full of wrath, and breathing threats against those Jews by whom he had not been assisted, and who seemed to have despised his authority: after having thus given vent to his rage, he at length came into the presence of Jadeus the high-priest, and seeing him adorned with a mitre, he fell down and humbly asked pardon; and while all were amazed his answer was — that God had appeared to him in that form while he was yet in Greece, and encouraged him to undertake that expedition. When therefore he saw the image or figure of the God of heaven in that sacerdotal dress, he was constrained to give glory to God. Thus far Josephus, whose testimony in this instance has never been suspected.

There is then no reason for any one to weary himself in finding out the meaning of the Prophet, since this fact is clear enough — that God’s elect have been victorious, because God has ever sent forth his arrows and vibrated his sword. At the same time there is another view of this victory; for alien and remote people were subdued by the sword of the Spirit, even by the truth of the gospel: but this is a sense deduced from the other; for when we apprehend the literal meaning of the Prophet, an easy passage is then open to us, by which we may come to the kingdom of Christ. These remarks refer to the abundance of provisions, as well as to the victory over enemies. It now follows —

Calvin: Zec 9:17 - NO PHRASE

The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned. We then see that by this exclamation a fuller confirmation is given to what had been said by the Prophet, as though his words were, — “No one ought to judge of God’s favor, of which I have spoken, according to his own doings, or conduct, or experience; but on the contrary, every one of you ought to be filled with amazement at God’s incredible kindness, and at his incredible beauty.” But by the last word he understands the brightness or splendor, which appears in all God’s favors and gifts. ¹¹⁵

He then concludes by saying, that the abundance of corn and wine would be so great, that young men and young women would eat and drink together, and be fully satisfied. Here a frivolous question may be asked, whether Zechariah allowed the use of wine to young women. But he speaks not here, as I have said before, of God’s blessing, as though it were an incentive to luxury; but what he means is, that the abundance of provisions would be so great as to be fully sufficient, not only for the old, but also for young men and young women. We know that when there is but a small supply of wine, it ought by right of age to be reserved for the old, but when wine so overflows that young men and young women may freely drink of it, it is a proof of great abundance. This then is simply the meaning of the Prophet: but something more shall be said tomorrow on the subject.

Defender: Zec 9:13 - Greece

When Zechariah wrote this prophecy, the Greek nation had not yet risen to military prominence, but he knew from Daniel's prophecies (Dan 2:39; Dan 8:3-7, Dan 8:20-21) that Greece would eventually displace Medo-Persia as the dominant world power. Sooner or later, little Israel must confront mighty Greece. According to Josephus, the Jewish historian, when Alexander had defeated the Philistines and headed toward Jerusalem, Alexander was led to spare and even honor the Jews when Jaddua, the high priest, met him and showed him these prophecies of Daniel that he was fulfilling. Later, after the break-up of Alexander's empire, the Maccabean Jews did have to battle continually with his successors in Syria, but the Lord preserved them and enabled them to endure."

TSK: Zec 9:13 - bent // and raised // against // made

bent : Zec 1:21, Zec 10:3-7, Zec 12:2-8; Mic 5:4-9; Rev 17:14

and raised : Psa 49:2-9; Lam 4:2; Amo 2:11; Oba 1:21

against : Dan 8:21-25, Dan 11:32-34; Joe 3:6-8; Mic 4:2, Mic 4:3; Mar 16:15-20; Rom 15:16-20; 1Co 1:21-28; 2Co 10:3-5; 2Ti 4:7

made : Zec 12:8; Psa 18:32-35, Psa 45:3, Psa 144:1, Psa 149:6; Isa 41:15, Isa 41:16, Isa 49:2; Eph 6:17; Heb 4:12; Rev 1:16, Rev 2:12, Rev 19:15, Rev 19:21

TSK: Zec 9:14 - seen // his // blow // whirlwinds

seen : Zec 2:5, Zec 12:8, Zec 14:3; Exo 14:24, Exo 14:25; Jos 10:11-14, Jos 10:42; Mat 28:20; Act 4:10,Act 4:11; Rom 15:19; Heb 2:4

his : Psa 18:14, Psa 45:3-5, Psa 77:17, Psa 77:18, Psa 144:5, Psa 144:6; Isa 30:30; Rev 6:2

blow : Jos 6:4, Jos 6:5; Isa 18:3, Isa 27:13; 2Co 10:4, 2Co 10:5

whirlwinds : Isa 21:1, Isa 66:15

TSK: Zec 9:15 - they shall devour // subdue // with sling stones // shall drink // filled like bowls // the corners

they shall devour : Zec 10:5, Zec 12:6; Mic 5:8; Rev 19:13-21

subdue : 1Sa 17:45; 1Co 1:18

with sling stones : or, with the stones of the sling

shall drink : Zec 9:17, Zec 10:7; Psa 78:65; Son 1:4, Son 5:1, Son 7:9; Isa 55:1; Act 2:13-18; Eph 5:18

filled like bowls : or, fill both the bowls, etc. Zec 14:20

the corners : Exo 27:2; Lev 4:7, Lev 4:18, Lev 4:25

TSK: Zec 9:16 - shall save // as // lifted

shall save : Psa 100:3; Isa 40:10; Jer 23:3; Eze 34:22-26, Eze 34:31; Mic 5:4, Mic 7:14; Luk 12:32; Joh 10:27; 1Pe 5:2-4

as : Isa 62:3; Hag 2:23

lifted : Zec 8:23; Isa 11:10-12, Isa 60:3, Isa 60:14; Zep 3:20

TSK: Zec 9:17 - how great is his goodness // how great is his beauty // corn // cheerful

how great is his goodness : Psa 31:19, Psa 36:7, Psa 86:5, Psa 86:15, Psa 145:7; Isa 63:7, Isa 63:15; Joh 3:16; Rom 5:8, Rom 5:20; Eph 1:7, Eph 1:8, Eph 2:4, Eph 2:5, Eph 3:18, Eph 3:19; Tit 3:4-7; 1Jo 4:8-11

how great is his beauty : Exo 15:11; Psa 45:2, Psa 50:2, Psa 90:17; Son 5:10; Isa 33:17; Joh 1:14; 2Co 4:4-6; Rev 5:12-14

corn : Isa 62:8, Isa 62:9, Isa 65:13, Isa 65:14; Hos 2:21, Hos 2:22; Joe 2:26, Joe 3:18; Amo 8:11-14; Amo 9:13, Amo 9:14; Eph 5:18, Eph 5:19

cheerful : or, grow, or, speak, Son 7:9

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Zec 9:13 - When I have bent Judah for me // Filled the bow with Ephraim // And raised up thy sons, O Zion // Against thy sons, O Greece // And made thee // as the sword of a mighty man

When I have bent Judah for me in the days when Judah shall have recovered strength and courage, and be in my hand as a strong bow, ready bent.

Filled the bow with Ephraim Ephraim, the remainder of the ten tribes, (which returned with Judah,) shall be for supply of warriors; as the quiver filled is supply of arrows to the bow-man.

And raised up thy sons, O Zion explicatory to the former.

Against thy sons, O Greece against the Grecians, or Ionians, the sons of Javan, who had formerly oppressed the Jews, and bought them for slaves, and did again oppress them in the reigns of the Selucidae and the Lagidae, against whom the Jews took arms and courage under the conduct of the Maccabees, to whom Christ made good much of this promise.

And made thee O Zion, or Jerusalem, you, O Jews,

as the sword of a mighty man a sharp sword of a mighty man or giant, who cuts down all that stands in his way, as the Maccabees did.

Poole: Zec 9:14 - The Lord // His arrow // Shall go forth as the lightning // The Lord God // And shall go // with whirlwinds // of the south

The Lord the Almighty God, the God of Israel, Lord of hosts,

shall be seen over them shall manifestly appear for them by his works of power against their enemies.

His arrow alluding to warriors, that then used the bow: God’ s judgments, which slew his church’ s enemies, were swift, irresistible, and sudden in striking and killing them.

Shall go forth as the lightning which breaks forth with violence, and runs from east to west in a moment, which is very terrible many times.

The Lord God their God, the God of Israel,

shall blow the trumpet give the alarm to them to provide for the war, sound the call to bring them together, and the march also for their moving, and sound the charge too; God will infuse new courage, and give directions.

And shall go in the head of them as Captain-general,

with whirlwinds with fury and strength like that of whirlwinds,

of the south in which the mightiest whirlwinds are raised; or whirlwinds of Teman: some think the prophet alludes to the tempest about Sinai at the delivery of the law, when all Israel, and Moses too, quaked for fear, Deu 5:23-25 ; yea, quaked exceedingly, and desired to see no more such sight.

Poole: Zec 9:15 - The Lord of hosts shall defend them // They shall devour // Subdue with sling stones // They shall drink // Make a noise // They shall be filled like bowls, and as the corners of the altar

The Lord of hosts shall defend them in the most dangerous attempts the Jews, under their captains in the wars against the Grecians, were preserved to a miracle, according to this promise.

They shall devour a few of them destroy many of their enemies.

Subdue with sling stones: as we read this passage, it seems to refer to the slaughter of Goliath with a sling, by David, a stripling; so weak means, in the hand and trader the blessing of the great God, shall do mighty things: others read the words, they shall subdue the sling-stones, that is, conquer the Grecians, who in their wars used the sling, and that with great dexterity and success.

They shall drink in their festivals, when they offered sacrifices of thanksgiving for their victories.

Make a noise shout with shouts of triumph, make a great noise, as through wine; as men do whose hearts are glad with success, and cheered with wine.

They shall be filled like bowls, and as the corners of the altar rather, they shall fill, i.e. with the blood of the sacrifices they offer, both the bowls and corners of the altars, all shall be full of the blood of eucharistical sacrifices.

The Lord of hosts shall defend them in the most dangerous attempts the Jews, under their captains in the wars against the Grecians, were preserved to a miracle, according to this promise.

They shall devour a few of them destroy many of their enemies.

Subdue with sling stones: as we read this passage, it seems to refer to the slaughter of Goliath with a sling, by David, a stripling; so weak means, in the hand and trader the blessing of the great God, shall do mighty things: others read the words, they shall subdue the sling-stones, that is, conquer the Grecians, who in their wars used the sling, and that with great dexterity and success.

They shall drink in their festivals, when they offered sacrifices of thanksgiving for their victories.

Make a noise shout with shouts of triumph, make a great noise, as through wine; as men do whose hearts are glad with success, and cheered with wine.

They shall be filled like bowls, and as the corners of the altar rather, they shall fill, i.e. with the blood of the sacrifices they offer, both the bowls and corners of the altars, all shall be full of the blood of eucharistical sacrifices.

Poole: Zec 9:16 - The Lord their God // as the flock of his people // For they shall be as the stones of a crown // lifted up as an ensign upon his land

The Lord their God as in covenant with them, not only as Lord of hosts by his power, but as their God in mercy and faithfulness,

shall save them fully deliver them, i.e. the sons of Zion, in that day, in the day of their contest and wars with the sons of Javan,

as the flock of his people as a shepherd saves his flock, as David saved his.

For they shall be as the stones of a crown or, seeing that they are precious, and of value with me, as the stones of a royal crown, or as the stones of trophy set up in memory of some noble achievement;

lifted up as an ensign upon his land which are as an ensign lifted up, to which whoso repair may give thanks and rejoice in their deliverance; a form of which, for aught I know, may follow.

Poole: Zec 9:17 - For how great is his goodness! // How great is his beauty! // Corn shall make the young men cheerful // And new wine the maids

For how great is his goodness! infinite goodness is the fountain of all that good done for this people; the prophet admires it, and suggests what is fit to be done by those that come and view those stones set up for trophies.

How great is his beauty! how wonderful the beauty of Divine Providence in all the great effects of it in Israel’ s deliverance and salvation!

Corn shall make the young men cheerful plentiful harvests shall make the young men cheerful in sowing, reaping, labouring in harvest work, as well as in eating the knits thereof.

And new wine the maids such plenty of wine, that all, young and old, shall be cheered with it.

And now these are the sweet fruits of temporal salvation, but the fruits of spiritual, shadowed out by these, are much more glorious, refreshing, and worth our praise and wonder.

Haydock: Zec 9:13 - Juda // Filled // Sons

Juda: the Machabees. (St. Jerome) ---

Filled, or stretched the bow of Ephraim. (Calmet) ---

The people shall act with vigour and union. (Haydock) ---

Sons; viz., the apostles, who, in the spiritual way, conquered the Greeks, and subdued them to Christ. (Challoner) ---

The Machabees repressed the insolence of the Seleucides, who were of Greek extraction.

Haydock: Zec 9:14 - Seen // South

Seen. God miraculously interposed in favour of the Machabees, and his angels appeared at their head, 1 Machabees ii. 22., and v. 2., and x. 29., and xi. 8., and xv. 15. A handful of men thus routed vast armies, and asserted their independence, avenging religion and the state, which they restored to greater splendour. ---

South, whence storms usually arise in that country, Job xxxvii. 9. The angels confounded the enemy, 1 Machabees x. 30.

Haydock: Zec 9:15 - Sling // Wine

Sling. At first the Machabees had no other weapon, 1 Machabees iv. 6. The sling was much used, Judges xx. 16. ---

Wine. They will shed blood of the enemy so abundantly, and be all besmeared with it. They would never drink it, like the pagans, Leviticus xvii. 10. (Calmet)

Haydock: Zec 9:16 - Holy stones

Holy stones; the apostles, who shall be as pillars and monuments in the Church. (Challoner) ---

The Machabees are like a wall. They restore the altar of holocausts, built of fresh stones, 1 Machabees iv. (Calmet)

Haydock: Zec 9:17 - The corn

The corn, &c. His most excellent gift is the blessed Eucharist, called here the corn, that is, the bread of the elect, and the wine springing forth virgins, that is, maketh virgins to bud, or spring forth as it were like flowers among thorns, because it has a wonderful efficacy to give and preserve purity. (Challoner) ---

It enables the weak to despise all things for the sake of virtue, and makes them fruitful and eloquent, as the original implies. (Calmet) ---

Septuagint, "a fragrant wine for virgins." (Haydock) ---

Christ is the grain of wheat, which dying, brings forth much fruit, (John xii.) and "of this wheat that bread is made which came from heaven," John vi. (St. Jerome) (Worthington) ---

"How shall not they have joy, who being inebriated with the cup of our Saviour, are made virgins?" This was partly verified in the days of the Machabees, to whom plenty was granted. (St. Jerome) (Haydock) ---

Those who partake worthily of the blessed Eucharist, become strong and pure. (Menochius) ---

Protestants, "corn shall make the young men cheerful, (marginal note: grow, or speak) and new wine the maids." (Haydock)

Gill: Zec 9:13 - When I have bent Judah for me // filled the bow with Ephraim // and raised up thy sons, O Zion, against thy sons, O Greece // and made thee as the sword of a mighty man

When I have bent Judah for me,.... By whom are meant the apostles, who were Jews, and whose ministrations were made use of as a bow with arrows, to strike the hearts of men, and bring them into subjection to Christ: they were a bow of the Lord's bending and preparing, and which abode in strength, being made strong and effectual through the hands of the mighty God of Jacob:

filled the bow with Ephraim: or rather, "filled Ephraim with the bow" ^p; filled his hand with it; meaning, that some out of the ten tribes, as were the apostles, should be employed in drawing the bow of the Gospel, and shooting its arrows, the doctrines of it; which are comparable to them for swiftness, suddenness, and secrecy, and for their piercing and penetrating nature:

and raised up thy sons, O Zion, against thy sons, O Greece; that is, persons of the land of Judea, as such the apostles were, and who belonged to Zion the church of Christ; who were raised up, qualified, and sent forth by him into the Gentile world, with weapons of warfare, not carnal, but spiritual; against the Gentiles in general, and the wise men of Greece, as at Athens, in particular, to confound some, and to conquer others, and bring them to the obedience of Christ. Some understand this of the Maccabees raised up against Antiochus, and the Greeks that possessed the kingdom of Syria:

and made thee as the sword of a mighty man; that is, made the Gospel in the hands of the church, and of her sons, as a sword in the hand of a mighty man, by whom execution is done with it; this is the sword of the Spirit, even the word of God; and is sharp and cutting, and is the power of God unto salvation; as it is girt upon the thigh, and is in the hands of Christ the most Mighty; and as it is accompanied with the Spirit of God, and of power.

Gill: Zec 9:14 - And the Lord shall be seen over them // and his arrow shall go forth as the lightning // and the Lord God shall blow the trumpet // and shall go with whirlwinds of the south

And the Lord shall be seen over them,.... His apostles and ministers: or, "shall appear to them" ^q; and be seen by them, as he was in the days of his flesh; they saw his person, his miracles, his sorrows, and sufferings; they saw him after his resurrection, and some have seen him since his ascension, with the eyes of their bodies, as well as with the eyes of their understandings; and so were fit to be witnesses of him: or, "the Lord shall appear over them", or "upon them" ^r; he was seen over, and above them, when he ascended up to heaven; and upon them, by the descent of his Spirit on them at the day of Pentecost, and in other miraculous gifts bestowed upon them: or, "the Lord shall appear unto", or "for them" ^s; by giving strength of body, and fortitude of mind; by protecting and preserving them, and by succeeding their labours:

and his arrow shall go forth as the lightning: meaning the Gospel, and the swift progress of it, as well as the light it communicates, and the glory that goes along with it, and the efficacy of it:

and the Lord God shall blow the trumpet; of the Gospel, so called, in allusion to the jubilee trumpet, which proclaimed liberty to servants, and restoration of inheritances: or to the trumpets made for the congregation of Israel to gather them together, and to express their joy at feasts: or to the trumpet used to proclaim war, and as an alarm for it; and this was blown by the Lord himself in person when here on earth, and by his ministers in his name:

and shall go with whirlwinds of the south; that is, the Lord in the ministration of the Gospel shall go forth with the efficacy and energy of the Spirit: the Spirit is compared to "wind", because he works in a sovereign way where he listeth, and oftentimes imperceptibly, and ever powerfully; and to the "south" wind, because that brings warmth, serenity, and calmness, produces rain, and makes fruitful; and he it is which makes the Gospel efficacious; see Son 4:16.

Gill: Zec 9:15 - The Lord of hosts shall defend them // and they shall devour // and subdue with sling stones // and they shall drink // and make a noise as through wine // and they shall be filled like bowls // and, as the corners of the altar

The Lord of hosts shall defend them,.... Against all their enemies; against Satan, and his temptations, and all the opposition made by him; against the world, and all the rage and reproach of men; this was remarkably verified in the apostles, who were preserved by the Lord amidst a thousand snares and dangers; and who was able to do it, being Jehovah, and the Lord of armies in heaven and in earth; he was as a shield unto them, as the word ^t used signifies; and to which he is often compared in Scripture. The Targum renders it,

"the Lord of hosts shall have mercy on them;''

he encompassed them about with his favour as with a shield:

and they shall devour; or "eat" ^u; spiritual food; Christ the bread of life; whose flesh is meat indeed, and who is lived upon by faith; the blessings and promises of the everlasting covenant, of which the meek eat, and are satisfied; the Gospel and the truths of it, the words of faith and good doctrine, with which faithful ministers are nourished; all which is necessary, that they may be strengthened, and qualified to feed others with knowledge and understanding:

and subdue with sling stones; such who are stouthearted, and far from righteousness; who become by their ministry penitent and humble, and subject to Christ, his Gospel and ordinances, even by the means of preaching of the word, which seem very unpromising and unlikely; being to men foolishness, and like the scrip and sling David took with him, and by which he brought Goliath down to the ground:

and they shall drink; of the love of God, which, for its antiquity, purity, and refreshing nature, is like the best wine; and of the blood of Christ, which is drink indeed; and of the grace of the Spirit, which revives, strengthens, and extinguishes thirst:

and make a noise as through wine; being full of joy and thankfulness for their spiritual food and drink; and so warm, zealous, and fervent in spirit, serving the Lord; free and open in their ministrations, loudly proclaiming the grace of God; bold, and fearless of danger:

and they shall be filled like bowls; that were full of the blood of the offerings, as Jarchi and Kimchi explain it; or rather, as the Targum, that were full of fine flour and oil; they having their souls filled with good things, as the first of the above writers observes; a comfortable view of interest in the love of God; a large measure of spiritual joy, and a fulness of the gifts and graces of the Spirit, qualifying them for their work:

and, as the corners of the altar; the Targum is,

"they shall shine as the blood that shines upon the wall of the altar;''

at the corners of which it was poured out; signifying that they should be as full of the Spirit, and spiritual things, as the altar was of blood: so the Jewish writers say, when the priest took the blood in the bowl, he sprinkled of it two sprinklings upon the two corners of the altar, on the diameter of it, and below upon the northeast horn, and upon the southwest horn; and he ordered it so, as to sprinkle the blood on the horn, that it might surround the corners, and that the blood might be on the four sides of the altar round about ^w.

Gill: Zec 9:16 - And the Lord their God shall save them in that day // as the flock of his people // for they shall be as the stones of a crown // lifted up as an ensign upon his land

And the Lord their God shall save them in that day,.... In the times of the Gospel, and the dispensation of it; meaning either the apostles, before said to be protected and defended, Zec 9:15 or rather the persons converted, conquered, and subdued by them, who are not killed, but saved by the Lord their God, their glorious Redeemer, from sin, Satan, the law, wrath to come, and out of the hands of all their enemies:

as the flock of his people; they being his special people, by choice, by covenant grace, and by redemption, and like to a flock of sheep; to sheep, for harmlessness, meekness, weakness, and timorousness, for being prone to go astray, and for their being clean, profitable, and sociable; and to a flock, being a distinct society of men, and but one, and a small one too, though a flock beautiful and holy:

for they shall be as the stones of a crown; like the gems and precious stones which are on a king's crown; they being Christ's jewels, highly valued and esteemed of by him; and comparable to them, for their richness through the grace of God, and for their purity, brightness, and glory in themselves, as owing to that; and for the glory they give to Christ, and for the durableness of them. The Targum renders it, "the stones of the ephod"; they may be translated, "the stones of separation" ^x; set for boundaries to distinguish places; those being separated by the grace of God, in effectual calling, from the rest of mankind, and laid as lively stones upon the foundation Christ:

lifted up as an ensign upon his land; the land of Judea, as trophies of victorious grace; as monuments of praise and thankfulness; and as means of encouraging others to seek to Christ, and believe in him. The allusion seems to be to trophies erected on account of victories obtained by valiant men, to perpetuate their memories; which were sometimes of brass, and sometimes of marble, with inscriptions and titles on them, that they might endure forever; and where sufficiency of such materials could not be got, a vast heap of stones used to be laid together; or large trees, and their branches cut down, and the spoils of the enemy laid upon them; and these were raised up as trophies to perpetuate the memory of mighty men to posterity. So Germanicus, having conquered the nations between the Rhine and the Elbe, piled up a vast heap of marble stones, and dedicated them to Tiberius ^y; and Fabius Aemilianus, having, with an army not amounting to 30,000 men, defeated an army of the Gauls near the river Rhosne, consisting of 200,000 men, set up a trophy of white stone, as well as built two temples, one to Mars, and another to Hercules ^z; and Domitius Aenobarbus, and Fabius Maximus, having got the victory over the Allobroges, the people of Savoy and Piedmont, erected stone towers on the spot, and fixed trophies adorned with hostile arms, which before had been unusual ^a; and it was an ancient custom with the Goths and Swedes, in the camps and fields where battles were fought, to fix stones like the Egyptian pyramids, on which they engraved, in a brief manner, the famous exploits performed, thereby to perpetuate the memory of the names and actions of great men ^b; and these pillars of stone set up for trophies, the chapiters of them might be made in the form of crowns, and may be here referred to; and so some render the words to this sense ^c.

Gill: Zec 9:17 - For how great is his goodness // and how great is his beauty // corn shall make the young men cheerful, and new wine the maids

For how great is his goodness?.... Not of the land of Judea, as Kimchi; nor of the doctrine of the law, as the Targum; nor of the people of the Jews; but of the Messiah: and designs not his essential nor his providential goodness; but his goodness as Mediator, which he has in his heart, and has shown unto his people, in being their surety, and becoming their Saviour; in assuming their nature; bearing their sins, and obeying and suffering in their room and stead: and also that which he has in his hands for them, and communicates to them; his fulness of grace; all those spiritual blessings that are in him; the large measures of grace given at conversion; and the numerous instances of his goodness afterwards; yea, it includes glory, as well as grace:

and how great is his beauty? not as God, nor as man, but as Mediator; as beheld in the covenant and promises; in the Gospel and in the truths and in the ordinances of it:

corn shall make the young men cheerful, and new wine the maids; by "young men" are meant the same as in 1Jo 2:14 believers in Christ, who are lively, warm, and zealous for Christ, his cause and interest; who are active, diligent, and industrious in the discharge of duty; and are strong in Christ, and in his grace; and particularly in the grace of faith, and quit themselves like men: and by "maids" or "virgins" are meant the same; so called because of their chaste adherence to Christ; for their beauty, comeliness, and attire; and for their purity of divine worship and conversation: and the Gospel is intended by "corn" and "new wine"; which is compared to "corn", in opposition to the chaff of human doctrines; and because it contains Christ the bread of life, and is nourishing and comfortable: and to "new wine", not because it is a novel doctrine, for it is the everlasting Gospel ordained before the world was; but because, under the Gospel dispensation, to which this prophecy refers, it is newly and more clearly revealed; See Gill on Zec 9:15. The effect of which is, that it makes saints "cheerful", fills them with joy and spiritual mirth; for it is a joyful sound: or, "shall make fruitful" ^d; it causes them to grow and increase, and makes them fruitful in every good word and work: or, "shall make them speak" eloquently ^e; or cause them to put forth the fruit of their lips, in giving thanks to God for the abundance of grace bestowed upon them: or, "shall" make "them sing" ^f, as others; in psalms, hymns, and spiritual songs. This new wine may be interpreted of the gifts and graces bestowed in great plenty on the day of Pentecost, both on sons and daughters, on servants and handmaids, whereby they prophesied, and saw visions, Act 2:16 see Eph 5:18.