---
title: "Commentary Critical and Explanatory on the Whole Bible -  Zechariah 9"
description: "CHAPTER 9   :-. NINTH TO
FOURTEENTH CHAPTERS
ARE PROPHETICAL. Written long after the previous
portions of the book, whence arise the various features whic"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/zechariah/9"
---

CHAPTER 9

. 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 .
ALEXANDER'S
CONQUESTS IN SYRIA
([Zechariah 9:1-8](../../../kjv/zechariah/9/1-8)). GOD'S
PEOPLE SAFE
BECAUSE HER KING
COMETH LOWLY,
BUT A SAVIOUR ([Zechariah 9:1-38](../../../kjv/zechariah/9/1-38)). THE MACCABEAN
DELIVERANCE A TYPE
THEREOF ([Zechariah 9:1-38](../../../kjv/zechariah/9/1-38)).

**1. in . . . Hadrach**—rather,
*concerning* or *against* Hadrach (compare ). "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," , *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 Coeliglo-Syria of STRABO
[MAURER]. JEROME
considers Hadrach to be the metropolis of Coeliglo-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," [Nehemiah 9:22](../../../kjv/nehemiah/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 ([2 Chronicles 20:12](../../../kjv/2-chronicles/20/12); [Psalms 23:2](../../../kjv/psalms/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 ). Riblah, the scene of the Jews' sufferings from their foe,
was there: it therefore shall suffer ([2 Kings 23:33](../../../kjv/2-kings/23/33);
[2 Kings 25:6](../../../kjv/2-kings/25/6); [2 Kings 25:7](../../../kjv/2-kings/25/7);
[2 Kings 25:20](../../../kjv/2-kings/25/20); [2 Kings 25:21](../../../kjv/2-kings/25/21)).
**Tyrus . . . Zidon**—lying
in the conqueror's way on his march along the Mediterranean to Egypt
(compare [Isaiah 23:1-18](../../../kjv/isaiah/23/1-18)).
Zidon, the older city, surrendered, and Abdolonymus was made its
viceroy.
**very wise**—in her own
eyes. Referring to Tyre: [Zechariah 9:3](../../../kjv/zechariah/9/3)
shows wherein her *wisdom* consisted, namely, *in building a
stronghold,* and *heaping up gold and silver* ([Ezekiel 38:3](../../../kjv/ezekiel/38/3);
[Ezekiel 38:5](../../../kjv/ezekiel/38/5); [Ezekiel 38:12](../../../kjv/ezekiel/38/12);
[Ezekiel 38:17](../../../kjv/ezekiel/38/17)). 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 () 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.** ([Ezekiel 26:4](../../../kjv/ezekiel/26/4);
[Ezekiel 26:12](../../../kjv/ezekiel/26/12); [Ezekiel 27:27](../../../kjv/ezekiel/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 [Ezekiel 27:27](../../../kjv/ezekiel/27/27), &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 [Ezekiel 28:2](../../../kjv/ezekiel/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].
[Ezekiel 26:17](../../../kjv/ezekiel/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 () [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 ([Genesis 9:4](../../../kjv/genesis/9/4);
[Leviticus 7:26](../../../kjv/leviticus/7/26)).
**abominations**—things
sacrificed to idols and then partaken of by the worshippers ([Numbers 25:2](../../../kjv/numbers/25/2);
[Acts 15:29](../../../kjv/acts/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 ([Acts 15:29](../../../kjv/acts/15/29), "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 [Acts 15:29](../../../kjv/acts/15/29)) [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 ([Acts 15:29](../../../kjv/acts/15/29), c.), and enjoyed their privileges: but in a subordinate
position *civilly* ([1 Kings 9:20](../../../kjv/1-kings/9/20)
[1 Kings 9:21](../../../kjv/1-kings/9/21)). 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**— ().
**mine house**—namely, the
Jewish people ([Zechariah 3:7](../../../kjv/zechariah/3/7); [Hosea 8:1](../../../kjv/hosea/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 ([Isaiah 60:18](../../../kjv/isaiah/60/18);
[Ezekiel 28:24](../../../kjv/ezekiel/28/24)).
**seen with mine eyes**—namely,
how Jerusalem has been oppressed by her foes [ROSENMULLER]
([Exodus 3:7](../../../kjv/exodus/3/7); [Exodus 2:25](../../../kjv/exodus/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 ([Psalms 2:11](../../../kjv/psalms/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
([Romans 11:26](../../../kjv/romans/11/26)).
**he is just**—*righteous:*
an attribute constantly given to Messiah ([Isaiah 45:21](../../../kjv/isaiah/45/21);
[Isaiah 53:11](../../../kjv/isaiah/53/11); [Jeremiah 23:5](../../../kjv/jeremiah/23/5);
[Jeremiah 23:6](../../../kjv/jeremiah/23/6)) 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 ([Isaiah 42:1](../../../kjv/isaiah/42/1);
[Isaiah 42:21](../../../kjv/isaiah/42/21)). His future *reign*
"in righteousness," also, is especially referred to ([Isaiah 42:21](../../../kjv/isaiah/42/21)).
**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 [Isaiah 42:21](../../../kjv/isaiah/42/21), 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 ([1 Corinthians 1:30](../../../kjv/1-corinthians/1/30);
[2 Corinthians 5:21](../../../kjv/2-corinthians/5/21); [1 John 2:1](../../../kjv/1-john/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 ([Malachi 4:1](../../../kjv/malachi/4/1); [Malachi 4:2](../../../kjv/malachi/4/2)).
**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, [Malachi 4:2](../../../kjv/malachi/4/2)), that is, coming as "Prince of *peace*"
([Zechariah 9:10](../../../kjv/zechariah/9/10); [Isaiah 9:6](../../../kjv/isaiah/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 [Matthew 21:5](../../../kjv/matthew/21/5)
quotes it (compare [Matthew 11:29](../../../kjv/matthew/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 ([John 5:27](../../../kjv/john/5/27);
[Philippians 2:7-9](../../../kjv/philippians/2/7-9)).
**colt**—untamed, "whereon
yet never man sat" ([Philippians 2:7-50](../../../kjv/philippians/2/7-50)). The symbol of a triumphant conqueror and judge ([Judges 5:10](../../../kjv/judges/5/10);
[Judges 10:4](../../../kjv/judges/10/4); [Judges 12:14](../../../kjv/judges/12/14)).
**foal of an ass**—literally,
"asses": in *Hebrew* idiom, the indefinite *plural*
for *singular* (so [Genesis 8:4](../../../kjv/genesis/8/4),
"*mountains* of Ararat," for *one* of the
mountains). The dam accompanied the colt ([Genesis 8:4](../../../kjv/genesis/8/4)). 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" ([Genesis 8:4](../../../kjv/genesis/8/4)), as that first Palm *Sunday* was. The Jews shall
then *universally* ([Genesis 8:4](../../../kjv/genesis/8/4)) say, what *some* of them said then, "Blessed is
He that cometh in the name of the Lord" (compare [Matthew 21:9](../../../kjv/matthew/21/9);
[Matthew 23:39](../../../kjv/matthew/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 [John 12:13](../../../kjv/john/12/13); [Revelation 7:9](../../../kjv/revelation/7/9);
[Revelation 7:10](../../../kjv/revelation/7/10)). Then also, as on His
former entry, shall be the feast of tabernacles (at which they used
to draw water from Siloam, quoting [Revelation 7:10](../../../kjv/revelation/7/10)). Compare [Psalms 118:15](../../../kjv/psalms/118/15);
[Zechariah 14:16](../../../kjv/zechariah/14/16), with Zec 14:16.

**10.** ([Isaiah 2:4](../../../kjv/isaiah/2/4);
[Hosea 2:18](../../../kjv/hosea/2/18); [Micah 5:10](../../../kjv/micah/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 [Genesis 15:18](../../../kjv/genesis/15/18);
[Exodus 23:31](../../../kjv/exodus/23/31); [Psalms 72:8](../../../kjv/psalms/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" (): the theocracy. The "thee also," in
contradistinction to *Messiah* spoken of in , 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 ([Exodus 24:8](../../../kjv/exodus/24/8);
[Hebrews 9:18-20](../../../kjv/hebrews/9/18-20)).
**pit wherein . . . no
water**—Dungeons were often pits without water, miry at the
bottom, such as Jeremiah sank in when confined ([Genesis 37:24](../../../kjv/genesis/37/24);
[Jeremiah 38:6](../../../kjv/jeremiah/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 ([Isaiah 51:14](../../../kjv/isaiah/51/14)
[Isaiah 60:1](../../../kjv/isaiah/60/1)).

**12. stronghold**—in contrast to
the "pit" ([Zechariah 9:11](../../../kjv/zechariah/9/11));
literally, "a place *cut off* from access." MAURER
thinks, "*a height*" ([Zechariah 9:11](../../../kjv/zechariah/9/11)). An image for the *security* which the returning Jews
shall have in Messiah ([Zechariah 9:8](../../../kjv/zechariah/9/8))
*encamped about* His people ([Psalms 46:1](../../../kjv/psalms/46/1);
[Psalms 46:5](../../../kjv/psalms/46/5); compare [Isaiah 49:9](../../../kjv/isaiah/49/9);
[Proverbs 18:10](../../../kjv/proverbs/18/10)).
**prisoners of hope**—that
is, who in spite of afflictions ([Job 13:15](../../../kjv/job/13/15);
[Psalms 42:5](../../../kjv/psalms/42/5); [Psalms 42:11](../../../kjv/psalms/42/11))
maintain hope in the covenant-keeping God; in contrast to
unbelievers, who say, "There is no hope" ([Jeremiah 2:25](../../../kjv/jeremiah/2/25);
[Jeremiah 18:12](../../../kjv/jeremiah/18/12)). Especially those *Jews*
who believe God's word to Israel ([Jeremiah 18:12](../../../kjv/jeremiah/18/12)), "there is hope in the end, that thy children shall
come again to their own border," and do not say, as in [Jeremiah 18:12](../../../kjv/jeremiah/18/12), "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 ([Jeremiah 18:12](../../../kjv/jeremiah/18/12)).
**I will render double**—Great
as has been thy adversity, thy prosperity shall be *doubly*
greater ([Isaiah 61:7](../../../kjv/isaiah/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 ; ; 1 Maccabees
1:62; 2:41-43), the oppressor of Judah. Having spoken () of Alexander's victories, after the parenthesis ([Zechariah 9:9](../../../kjv/zechariah/9/9);
[Zechariah 9:10](../../../kjv/zechariah/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
([Exodus 14:19](../../../kjv/exodus/14/19); [Exodus 14:24](../../../kjv/exodus/14/24)).
**his arrow . . . as . . .
lightning**—flashing forth instantaneous destruction to the foe
([Psalms 18:14](../../../kjv/psalms/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 ([Isaiah 21:1](../../../kjv/isaiah/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 ) from a sacrifice, wherein part of the flesh was eaten, and
the blood poured in libation (compare , 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 ). 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 (), "the (precious) stones of a crown" (compare ) [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 ([Judges 20:16](../../../kjv/judges/20/16); [1 Chronicles 12:2](../../../kjv/1-chronicles/12/2))
[GROTIUS].
**noise**—the battle shout.
**through wine**— ([1 Chronicles 12:2](../../../kjv/1-chronicles/12/2)). The Spirit of God fills them with triumph ([1 Chronicles 12:2](../../../kjv/1-chronicles/12/2)).
**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 ([Exodus 29:12](../../../kjv/exodus/29/12);
[Leviticus 4:18](../../../kjv/leviticus/4/18)).

**16. save them . . . as the flock of
his people**—as the flock of His people ought to be saved (). Here the image of *war* and *bloodshed* () 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 ([Isaiah 62:3](../../../kjv/isaiah/62/3);
[Malachi 3:17](../../../kjv/malachi/3/17)), lifted up as an
ensign," that all may flock to the Jewish Church ([Isaiah 11:10](../../../kjv/isaiah/11/10);
[Isaiah 11:12](../../../kjv/isaiah/11/12); [Isaiah 62:10](../../../kjv/isaiah/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*
([Psalms 31:19](../../../kjv/psalms/31/19) [Jeremiah 31:12](../../../kjv/jeremiah/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].

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