زكريا ٩:١٠

Just as the coming of the King does not contain within itself a sign of earthly power and exaltation, so will His kingdom not be established by worldly power. The war-chariots and horses, in which the kingdoms of the world seek their strength, will be exterminated by Jehovah out of Ephraim and Jerusalem (cf. Mic 5:9). And so also will the war-chariots, for which "the battle-bow" stands synecdochically. Ephraim denotes the former kingdom of the ten tribes, and Jerusalem is mentioned as the capital in the place of the kingdom of Judah. Under the Messiah will the two kingdoms that were formerly divided be united once more, and through the destruction of their military power will their nature be also changed, the covenant nation be divested of its political and worldly character, and made into a spiritual nation or kingdom. The rule of this King will also speak peace to the nations, i.e., will not command peace through His authoritative word (Hitzig, Koehler, etc.), but bring the contests among the nations to an end (Mic 4:3); for dibbēr shâlōm does not mean to command peace, but it either simply denotes such a speaking as has peace for its subject, giving an assurance of peace and friendship, i.e., uttering words of peace (a meaning which is inapplicable here), or signifies to speak peace for the purpose of bringing disputes to an end (Est 10:3). But this is done not by authoritative commands, but by His gaining the nations over through the spiritual power of His word, or establishing His spiritual kingdom in the midst of them. It is only as thus interpreted, that the statement concerning the extension of His kingdom harmonizes with the rest. This statement rests upon Psa 72:8, "from sea to sea," as in Amo 8:12 and Mic 7:12, viz., from the sea to the other end of the wo…

At this chapter begins another sermon, which is continued to the end of ch. 11. It is called, "The burden of the word of the Lord," for every word of God has weight in it to those who regard it, and will be a heavy weight upon those who do not, a dead weight. Here is, I. A prophecy against the Jews' unrighteous neighbours - the Syrians, Tyrians, Philistines, and others (Zac 9:1-6), with an intimation of mercy to some of them, in their conversion (Zac 9:7), and a promise of mercy to God's people, in their protection (Zac 9:8). II. A prophecy of their righteous King, the Messiah, and his coming, with a description of him (Zac 9:9) and of his kingdom, the nature and extent of it (Zac 9:10). III. An account of the obligation the Jews lay under to Christ for their deliverance out of their captivity in Babylon (Zac 9:11, Zac 9:12). IV. A prophecy of the victories and successes God would grant to the Jews over their enemies, as typical of our great deliverance by Christ (Zac 9:13-15). V. A promise of great plenty, and joy, and honour, which God had in reserve for his people (Zac 9:16, Zac 9:17), which was written for their encouragement.

9:10 As used here, Israel stands in contrast to Judah, the southern kingdom. The pairing of Israel and Jerusalem signifies a reunited Israel and the regaining of the covenant land. • The kingdoms of Assyria, Babylonia, Persia, and Israel were established by military conquest. By contrast, the kingdom of the Messiah will dismantle the machinery of war and eradicate all arsenals of weapons (see Isa 2:4; 9:5; Mic 5:10-11; Joel 3:10). • The Euphrates River was the northern boundary of the Promised Land (Gen 15:18). • the ends of the earth: The righteous king will establish universal peace.