Zechariah 9:6Meaning & Commentary from the Church Fathers

But witnessing their champion's downfall, their self-assurance shattered, and the leader of Gaza was destined to vanish, clearly facing destruction. “The foreigners shall dwell in Azotus,” likely hinting at the local inhabitants being wiped out by conflict. It follows that the Lord will annihilate the foreigners and occupants of Palestine, referred to in this way. However, this message could also pertain to other nations that once oppressed Israel, particularly those neighboring Judah, as context reveals. It is crucial to grasp this literal interpretation. Additionally, in times of the Church's persecution, as mentioned, her enemies wickedly attacked and ridiculed her, perhaps taunting, “Good, good, good,” as acknowledged in Psalms 34:21. Yet Christ comes to her aid, shattering all their power, constructing her sanctuary, unleashing His unyielding wrath against those who conspire against her, and dismantling, as it were, both the gatherings of heretics and the unholy throngs of idolaters that still remain.

Ascalon will fear, and Gaza will experience deep mourning, and Akkaron will be shamed in its expectations. The king will vanish from Gaza, and Ascalon will be desolate. Foreigners will reside in Azotus, and I will eradicate the iniquity of the strangers, as well as cleanse their blood from their mouths and their abominations from their teeth. They will remain with our God, functioning as a commander among the multitudes in Judah, while Akkaron will be as Jebus. I will establish a lofty position in My house so that no one may penetrate or return, and no predator shall trespass against them, for I have witnessed all of this with My own eyes.

The name Ascalon can signify either an unknown fire or scales; Gaza refers to strength or power; Akkaron means barren or uprooted; Azotus signifies a fire that brings forth, or a paternal fire; and Jebus relates to being trampled underfoot. The interpretation of these names provides a summary of the text's intent. Ascalon, Gaza, and Akkaron, just as Emath was encompassed by Damascus, and Tyre and Sidon fell under the Lord’s dominion after the devastation of their surroundings — their hay, wood, and straw consumed by fire — began to hope for better outcomes amidst their terror, grief, and shame.

Ultimately, Ascalon, once dominated by evil — undefined fire — and heavily burdened with sin, now trembles with fear due to its empty spaces. Gaza is filled with sorrow, lamenting its past transgressions; once steadfast and powerful, it hoped to claim dominion over all until its king and leaders — the force of opposition — were vanquished. Likewise, barren Akkaron, without God’s law or knowledge, is called to embrace the prophetic message: "Rejoice, O barren woman, you who have never borne a child; break forth and cry aloud, you who have never been in labor, because more are the children of the desolate than of her who has a husband" (Isaiah 54:1).

In their dismay and mourning, Ascalon, Gaza, and Akkaron find themselves bereft of inhabitants, rulers, and unfulfilled hopes, while foreigners settle in Azotus, where the fire the Lord ignited upon the earth takes hold — a fire He desired to burn fervently (Luke 12:49). He administers the baptism of the Holy Spirit and fire (Matthew 3:11); this is akin to a relative to whom the bride in the Song of Songs aspires. There, the flames signal nourishment, as mentioned in that same book, "While the king was at his table, my perfume spread its fragrance" (Song of Songs 1:12), and Paul's assertion, "I fed you with milk, not solid food" (1 Corinthians 3:2).

In contrast to the Septuagint, which states, "The strangers shall dwell in Azotus," the Hebrew renders, "The Manizer shall dwell or sit in Azotus;" we have expressed this as "The Separator shall dwell in Azotus." The Separator is the Lord, who will separate the wheat from the chaff (Matthew 3:12), the good fish from the bad (Matthew 13:48), and the valuable from the worthless. Once these divisions are made, further promises follow: I will dismantle the pride of the Philistines; however, the Septuagint refers to them as "strangers." The term Philistines translates roughly as those who fall under a glass, having drunk from Babylon's cup and succumbing to intoxication.

Thus, when the calling of the Gentiles occurs alongside Christ's coming, they will lose their pride to follow the humble and gentle Savior. He will cleanse their mouths of blood, signifying blasphemous and foul speech, idolatrous acts, and the offerings made to idols, ensuring they remain Philistines to the Lord. Judah, the people of faith, shall lead, while those once in power shall be shifted to the rear, and the last, previously behind, shall rise to the forefront. Barrenness in Akkaron transforms it into Jebus, which is synonymous with Jerusalem, holding three names: Jebus, Salem, and Jerusalem. I will encircle My house, signifying the Church, with those who serve Me, fulfilling various roles as directed by My command, traversing back and forth. Alternatively, I will surround My house with angels, as written: "The angel of the Lord encamps around those who fear Him, and He delivers them" (Psalms 33:8). No one shall threaten or return as an aggressor, ensuring no one plots against My people. The oppressor Isaiah mentions shall no longer afflict them, as He who brings peace (Isaiah 14:4) will have His eyes — representing the prophets and saints — upon the nations’ calling and the Church's safety.