Zechariah 12:9
And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
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12:9-14 The day here spoken of, is the day of Jerusalem's defence and deliverance, that glorious day when God will appear for the salvation of his people. In Christ's first coming he bruised the serpent's head, and broke all the powers of darkness that fought against God's kingdom among men. In his second coming he will complete their destruction, when he shall put down all opposing rule, principality, and power; and death itself shall be swallowed up in that victory. The Holy Spirit is gracious and merciful, and is the Author of all grace or holiness. He, also, is the Spirit of supplications, and shows men their ignorance, want, guilt, misery, and danger. At the time here foretold, the Jews will know who the crucified Jesus was; then they shall look by faith to him, and mourn with the deepest sorrow, not only in public, but in private, even each one separately. There is a holy mourning, the effect of the pouring out of the Spirit; a mourning for sin, which quickens faith in Christ, and qualifies for joy in God. This mourning is a fruit of the Spirit of grace, a proof of a work of grace in the soul, and of the Spirit of supplications. It is fulfilled in all who sorrow for sin after a godly sort; they look to Christ crucified, and mourn for him. Looking by faith upon the cross of Christ will cause us to mourn for sin after a godly sort.In that day, I will seek to destroy - Woe indeed to those, whom Almighty God shall "'seek' to destroy!" Man may seek earnestly to do, what at last he cannot do. Still it is an earnest seeking. And whether it is used of human seeking which fails, or which succeeds 1 Samuel 14:4; 1 Samuel 23:10; Ecclesiastes 12:10, inchoate or permitted 1 Kings 11:22; Zechariah 6:7, it is always used of seeking to do, what it is a person's set purpose to do if he can. Here it is spoken of Almighty God . Ribera: "He saith not, 'I will destroy' but 'I will seek to destroy,' that is, it shall ever be My care to destroy all the enemies of the Church, that they may in no way prevail against it: this I will do alway to the end of the world." 9. I will seek to destroy—I will set Myself with determined earnestness to destroy, etc. (Hag 2:22). And it shall come to pass; this also shall certainly come to pass.

That I; God, the Defender and Saviour of Israel.

Will seek: this speaks not any difficulty to God in the work, as with men, who sometimes do seek to do what they cannot do; but this implieth God would thoroughly do it, his right hand should find out these his enemies, he will hunt them ont.

To destroy; not to restrain, but to overthrow and destroy.

All nations; without partiality, every nation that sets itself to oppress and destroy Jerusalem; God, viii pay them in their own coin: they said, Blot out her name; but God will blot out theirs. Let us, say they, cut them off from being a nation; but this God will turn upon their own heads.

That come against; combine, and attempt to destroy her; and this was evidently seen upon those that sought to destroy Jerusalem and the second temple before Christ’s incarnation; for by the Romans God destroyed the Antiochian power which had often mischiefed the Jews, and destroyed the other kingdoms which had been enemies to the Jews, who were never in danger of being cut off from being a nation, till their horrid murdering of the Lord of life.

Jerusalem; literally and historically the city which the captives returned from Babylon did build; but mystically the catholic church, which God will never suffer to be destroyed, he will rather destroy all nations than suffer them to destroy his church.

And it shall come to pass in that day,.... So often mentioned in this chapter; by which is meant the latter part of the Gospel dispensation, the spiritual reign of Christ:

that I will seek to destroy all the nations that come against Jerusalem; and shall destroy them. The whole of this paragraph seems to refer to the same as in Ezekiel 38:1.

And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
9. I will seek] i.e. I will make it my aim, upon which I am intent, and which I will carry out. It is true, as Mr Wright points out, that in the only other passage in which this phrase is used of Almighty God, the intention, though “manifested clearly and distinctly,” was abandoned (Exodus 4:24). But it does not follow that “this passage is not an absolute promise of the utter destruction of the nations,” but only a promise conditional upon the future conduct of the Jews. The passage as a whole is quite against such a supposition. The verse would be a strange anti-climax, if after such promises as are contained in Zechariah 12:2-8 it only asserted, “My aim shall be to do all this that I have promised in glowing terms; but all may be frustrated and come to nought through the unfaithfulness of man.”

Verse 9. - I will seek to destroy. It shall be always my aim and my care to destroy the enemies of the Church, that they shall never prevail against it. The words cannot apply to the literal Jerusalem, against which no such confederacy of nations was ever formed. Zechariah 12:9Zechariah 12:8. "On that day Jehovah will shelter the inhabitants of Jerusalem; and he that stumbleth among them will be as David on that day; and the house of David as God, as the angel of Jehovah before them. Zechariah 12:9. And it will come to pass on that day, I will seek to destroy all the nations that come against Jerusalem." In the conflict with the heathen nations, the Lord will endow the inhabitants of Jerusalem with marvellous strength with which to overcome all their foes. The population of Jerusalem is divided into two classes, the weak and the strong. The weak are designated as hannikhshâl, the stumbling one, who cannot stand firmly upon his feet (1 Samuel 2:4). These are to become like David, the bravest hero of Israel (cf. 1 Samuel 17:34., 2 Samuel 17:8). The strong ones, designated as the house, i.e., the household or family of David, are to be like Elohim, i.e., not angels, but God, the Deity, i.e., a superhuman being (cf. Psalm 8:6), yea, like the angel of Jehovah, who goes before Israel (לפניהם), or the revealer of the invisible God, who is essentially the equal of Jehovah (see at Zechariah 1:8). The point of comparison lies in the power and strength, not in moral resemblance to God, as Kliefoth supposes, who takes Elohim as equivalent to Jehovah, and identifies it with the angel of Jehovah, as some of the earlier commentators have done, and places the graduation of Elohim into the angel of Jehovah in the appearance of God in human form, in which case, however, לפניהם has no meaning. This shows rather that the "angel of Jehovah" is simply referred to here in connection with his appearance in the history of Israel, when he went at the head of Israel and smote the Egyptians and all the enemies of Israel (Exodus 23:20.; Joshua 5:13.). This is evident from the antithesis in Zechariah 12:9. Whilst Jehovah endows the inhabitants of Jerusalem with supernatural strength, He will seek to destroy all the nations which attack Jerusalem. Biqqēsh, followed by an infinitive with Lamed, to strive after anything, as in Zechariah 6:7. בּוא על applied to the advance of the enemy against a city ( equals עלה על, Isaiah 7:1).
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