Verse 1. The burden of the word of the Lord on the land of Hadrach, and Damascus, his residence; for to the Lord (will be) the eye of man, and (particularly that) of all the tribes of Israel.

This prophecy is directed against a king named Hadrach, and against Damascus his residence. According to some who have visited Syria, there is to this day, near the desert, a village bearing the name of that king, whose inhabitants assert that formerly a large district about it, that constituted a powerful kingdom, was called by the same name.

For to the Lord, saith the prophet, will be the eye of man, agreeably to what he further declareth, [pg 060] that the extermination of the wicked will precede the turning to God, the eyes of the residue of man.

Verse 2. And also (on) Hamath which borders on her; (on) Tyre, and (on) Sidon, though she be very wise. Verse 3. And Tyre did build herself a strong hold, and heaped up silver as dust, and gold as mire of the streets.

The burden of the Lord is also touching Hamath, which was bordering on the former; also Tyre, and Sidon, which thought herself very wise; yet her wisdom availed her nothing, as was also foretold by Ezekiel, chap. xxvii. ver. 32.

Verse 4. Behold the Lord will make her poor, and smite her power in the sea, and she shall be devoured with fire. Verse 5. Ashkelon shall see it and fear; Gaza also, and she shall be very sorrowful. Ekron also, for he (God) has made ashamed her expectation: and the king shall perish from Gaza: and Ashkelon shall not remain. Verse 6. And a foreigner shall dwell in Ashdod, and I will cut of the pride of the Philistines.

All the foregoing is known from history to have been already accomplished, through the conquests of Alexander the Macedonian; who [pg 061] also destroyed the fleet of Tyre, and smote her power on the sea. Among others also, it is said, Ekron shall be very sorrowful, since her hope was blasted; Tyre, on which she solely confided, being destroyed.

Verse 7. And when I shall have taken away his blood out of his mouth, and his abominations from between his teeth; then even he shall remain for our God, and he shall be as a chief in Judah, and Ekron like Jebusi.

Now the prophet continues to predict, what is yet to be accomplished, that after their filth and pollution shall have been taken away, a remnant of them also will be to God; each of whom will not be inferior even to a chief in Judah, and Ekron will be in a manner as holy as Jebusi, which is Jerusalem. See Joshua, chap. xviii. ver. 28.

This, and all that is connected with it, to the end of the following chapter, may refer to a remoter period, to which the mind of the prophet was suddenly transported; or these events may have been intended, immediately after the overthrow of these nations, to have followed under one of the princes of Judah, who was already joined by a part of Ephraim; [pg 062] and the whole of whom would have been gathered under his banners, were not this delayed on account of their having acted contrary to the will of God. For, that the promises of God are conditional, and sometimes delayed, if those to whom they were made, render themselves undeserving of them, appears in many instances. See Zech. chap. viii. ver. 14-16. Jeremiah, chap. xviii. ver. 9-10. Among other instances, may be cited what took place with our ancestors, who went out of Egypt. The land of Canaan promised to Abraham (Genesis, chap. xv. ver. 16.) was again promised to them, even after their having worshipped the calf—Exodus, chap. xxxiii. ver. 1.—yet, for their frequent rebellions, was the fulfilment of this promise finally delayed to another generation. (Numb. chap. xiv. ver. 23.) Nay, it even appears that it would have been retracted, or at least delayed many generations, but for the intercession of Moses. (Exod. chap. xxxii. ver. 10.) And, in like manner, may the fulfilment of these promises, and that of others, which follow, respecting the restoration of Israel, be [pg 063] delayed, in consequence of the wickedness of our people, exciting the displeasure of the Lord.

Verse 8. And I will encamp about my house (to protect) against an army, against one passing and returning, and no oppressor shall pass over them any more: for now have I seen it with my eyes.

Now have I seen it with mine eyes, means having graciously turned his particular attention to them, as is similarly expressed in Exod. chap. ii. ver. 25.

Ver. 9. Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem, behold thy King shall come unto thee just, and he being saved, humble and riding upon an ass, the foal of an ass.

Ver. 10. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off, and he shall speak peace unto nations; and his dominion shall be from sea to sea, and from the river to the end of the earth.

Verse 11. Also thou, by the blood of thy covenant, I have sent away thy prisoners out of the pit, wherein is no water.

By the blood of the covenant, apparently, [pg 064] is meant that related in Exod. chap. xxiv. ver. 8. A pit without water means a land of captivity.

Verse 12. Return ye to the strong hold, ye prisoners of hope, even to-day (i) declare (that) I will render double unto thee.

The prisoners are to return and shelter in this strong hold.

Verse 13. For I have bent Judah for me, filled the bow Ephraim, and raised up thy sons, Oh Zion! against thy sons, Oh Greece! and made thee as the sword of a mighty man.

Judah and Ephraim are represented as warlike instruments in the hand of God, the sword, and the bow which he bends, and fills his hand with; similar to the expression in 2 Kings, chap. ix. ver. 24.

Verse 14. And the Lord shall be seen over them, and his arrow shall go forth as lightning; and the Lord God shall blow the trumpet, and shall go forth with the whirlwinds of the South.

Verse 15. The Lord of hosts shall defend them; and they shall devour, and subdue the sling stones; and noisily drink (their blood) as wine; and they shall be filled as a bowl, as the corners of an altar.

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The prophet in derision here compares their enemies to sling-stones, contrasted with which in verse 16 that follows, Israel is compared to precious stones; and of whom it was before said that they were the sword in the hand of the Lord, to be filled with the blood of their relentless persecutors. See also Isaiah, chap. xxxiv. ver. 6.

Verse 16. And the Lord their God will save them, his people as a flock, for as the stones of a crown shall they be glittering upon his land.

Verse 17. For how great is his goodness, and how great is his beauty! The young men he will make as fruitful as corn, and the maids as wine.