Zechariah 9:7-8 - Homiletics

A visitation of mercy.

"And I will take away his blood out of his mouth, and his abominations from between his teeth," etc. The key to this passage seems to be in its very last words (comp. Exodus 3:7 and end of Exodus 3:6 ). In the preceding verses we saw how God "visited" the nations bordering on Israel with a "visitation of judgment." Here we seem to read how he visits his own people with a "visitation of mercy," He does so, apparently, in two principal ways, viz.

I. IN CONVERTING THEIR ENEMIES . (Comp. Proverbs 16:7 .) Of this conversion, as described in Zechariah 9:7 , three things should be noted.

1 . Its completeness. This evidenced, partly, by the doing away of that especial outward token of religious distinction connected with "eating the blood" (see Le 17:10, 11; Psalms 16:4 ; Ezekiel 33:25 ); and partly, also, by the fact of this greatly prized heathen indulgence being given up when "between the teeth," and so when most enticing and pleasant (comp. Jonah 3:8 , "the violence that is in their hands").

2 . Its extent. It would apply to all the Philistines that "remained;" and to all of them, also, in such a manner that every one of them individually ("he that remaineth, even he") should be on the God of Israel's side.

3 . Its importance. Every individual so gained would he as great a source of strength as a "governor," or captain of a thousand; and every band of them as great an advantage as when their originally indomitable enemy, the "Jebusite," became, in the person of Ornan or Araunah, the king-like giver of the very site on which their temple was built (see Joshua 15:60 ; 1:21 ; 1 Chronicles 21:15 ; 2 Samuel 24:18 ; 1 Chronicles 22:1 ). In supposed fulfilment of all this, some have noticed what Josephus relates as to the way in which the Philistines, many years afterwards, identified themselves with the Jews. But we are, perhaps, on safer ground if we notice, with a similar view, how completely, in New Testament times, the Philistines have disappeared from sight as enemies of the Jews; and how much, also, we read of the early triumphs of the gospel in their part of the land (see the mission of St. Peter as related in Acts 9:32-43 ; Acts 10:1-48 .; Acts 11:1-18 ). Was not Cornelius as important to the Gentile Church as Araunah to the Jewish temple?

II. IN DEFENDING THEMSELVES . Here also three features to be specially marked. Notice:

1 . The completeness of this defence. In many ways there would be danger: in the mere existence of an "army" or hostile body; in its close proximity to them when in movement, and that, both when "passing by" and also when "returning;" perhaps, also, in the terrible character and exceptional might of that army's commander, as signified by what is twice said here so emphatically about "him" in connection with its movements. From all these dangers defence is here promised.

2 . Its secret. By God's own hand: "I will encamp" (comp. Psalms 20:7 ; Psalms 34:7 ; 2 Kings 6:17 ). For the sake of God's own house, some expressly render the words, "about mine house" (comp. Psalms 122:9 ; 1 Kings 8:29 ).

3 . Its results; viz. comparative freedom from oppression to God's people till their then work should be accomplished. They might be visited; they might be attacked; but they would not, as before, be left to the oppressor's mercy and will. In apparent fulfilment of this part of the prophecy, we may notice, in the pages of history, how Alexander, when engaged in besieging Tyre, demanded the assistance of the Jews; how the high priest, Jaddua, refused on account of his previous oath to Darius; how Alexander threatened Jerusalem in consequence; how, after destroying Gaza, he passed by them to subdue Egypt; how he returned thence, vowing vengeance; how Jaddua and the priests met him, and showed him the prophecies of Daniel; how Alexander is said to have recognized in Jaddua the same man as had long previously appeared to him in a dream; how, on all these accounts, he not only spared the Jews, but promoted them, and laid the foundation of a policy in regard to them which helped to preserve them till New Testament times (see Josephus and other authorities, as quoted by Wardlaw, and by Pusey in 'Minor Prophets,' and 'Daniel the Prophet').

Thus regarded, we seem taught for ourselves:

1 . How God preserves those that are his—how variously; how wonderfully; how abundantly. Though unarmed themselves, they not only escape, they more than disarm, the vengeance of the conqueror of the world.

2 . Why God preserves them, viz. because of their connection with his "temple"—in other words, with his Son (comp. John 2:19-21 ; Colossians 2:9 ; 1 Timothy 2:5 ; Acts 4:12 ; Acts 10:43 ; Acts 13:39 , etc.).