Zechariah 9:7Meaning & Commentary from the Church Fathers

Yet, their fate was not entirely sealed; God anticipated a time when they would be cleansed of sin, signifying that although they had once devoured Israel like beasts, there would eventually be a period when they would be purified, and freed from wrongdoing, as they too would be justified through faith and cleansed from the impurities of their previous sinful lifestyles. He promised to "take away" the names of their abominations from their lips; they would no longer recall their false deities nor utter their names. Instead, "these also shall be left unto our God," just as Israel herself remains, for even amidst her transgressions, His remnant was saved. The gathering of the Gentiles, spiritually united with the faithful descendants of Israel through Christ, brings forth unity: "this is our peace, which hath made both one, and hath broken down the middle wall of partition" creating one new humanity from two, and reconciling both in one Spirit to the Father (Eph. 2:14-16). Furthermore, it is proclaimed that "they shall be as a thousandfold in Judah," meaning they will achieve such dignity in faith and conduct that leaders of Judah will emerge from them. "Akkaron," signifying a foreigner from the land of the Philistines, is akin to "Jebus," the early name for Jerusalem. Thus, this reference to Jebus implies a citizen of Jerusalem. Many leaders and chieftains from the Gentiles have emerged throughout the world. The term "in Judah" can be associated with those accustomed to praise—namely, those of us called by faith, who continually exalt the Christ who called us.

Ascalon will see and be fearful, and Gaza will grieve deeply, and Akkaron will face shame in its aspirations, while the king perishes from Gaza, leaving Ascalon uninhabited. The aliens will dwell in Azotus, and I shall eradicate the iniquity of the foreigners, removing their blood from their mouths and their abominations from their teeth. They will abide with our God, serving as leaders in Judah like commanders of troops, and Akkaron will resemble Jebus. I will establish an exalted place in My house beyond which none shall pass or return, nor shall any predator trespass against them, for surely I have seen with My own eyes.

The names of Ascalon, Gaza, and Akkaron reveal their meanings to highlight the essence of this passage. Ascalon symbolizes something unknown, while Gaza reflects strength, and Akkaron denotes barrenness. Azotus, in Hebrew Ashdod, signifies a fire that begets. The Jebusites represent those trampled down. This understanding clarifies the text, particularly since Emath lies within Damascus and Tyre and Sidon fell under the authority of the Lord after their destruction. Terrified by fear, sorrow, and shame, the people began to anticipate better days.

Indeed, Ascalon—previously under the grip of the devil—trembled at the emptiness of its streets. Gaza mourned deeply, repenting of her past transgressions; once a stronghold with grand ambitions, now her leaders and powers had lost their grip. Meanwhile, the barren Akkaron, devoid of children due to a lack of divine insight, found hope in the prophetic message: "Rejoice, O barren woman, who has not given birth, cry out with a loud voice, who has not been tormented by childbirth, because she who is left has many more children than she who has a husband."

As Ascalon, Gaza, and Akkaron express their anguish over desolation, an opportunity rises for foreigners in Azotus. The flames ignited by the Lord, which He desired to create within the earth, will bear fruit, as He administers the baptism of the Holy Spirit and of fire. Therein lies a kinship that the bride in the Song of Songs yearns for, among the gleanings of abundance, for milk rather than solid food per the Apostle’s words.

Contrariwise, the Hebrew speaks of the Manizer residing in Azotus, which we reinterpret as the Separator, representing the Lord who will distinguish the wheat from the chaff and the righteous from the wicked. Upon achieving this, He declares to eradicate the arrogance or pride of the Philistines—equated in reference as strangers in the LXX. Philistines denote those who are trampled, having drunk deeply from the cup of Babylon to their downfall.

At the arrival of the Gentiles and the coming of Christ, they will abandon their arrogance to follow the humble Savior. The Lord will cleanse them of their blasphemies and idolatrous practices, ensuring that Judah, the faithful, remains in His service, with those who once held power left behind as the last shall rise to lead. Akkaron, once barren, will be renewed like Jebus, the very name echoing through history as Jerusalem—an embodiment of hope and restoration.

He will encircle His Church with faithful servants, those who carry out His will, and His angels will guard those who reverence Him, releasing them from fear. The predator, referenced by Isaiah, will no longer threaten them, as the Lord observes the call of the nations and the salvation of His people through His chosen prophets and saints.