WITH CHAPTER 9 we enter the second portion of the Book of Zechariah. Rationalistic critics have tried to find evidence to deny to Zechariah the authorship of the latter half of the book, but in this attempt they have utterly failed. They have been unable to produce one particle of evidence in favor of their contention. We therefore accept the proposition that Zechariah wrote the entire book as we have it today.

The burden of the word of Jehovah upon the land of Hadrach, and Damascus shall be its resting-place (for the eye of man and of all the tribes of Israel is toward Jehovah); and Hamath, also, which bordereth thereon; Tyre and Sidon, because they are very wise. And Tyre did build herself a stronghold, and heaped up silver as the dust, and fine gold as the mire of the streets. Behold, the Lord will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire. Ashkelon shall see it, and fear; Gaza also, and shall be sore pained; and Ekron, for her expectation shall be put to shame; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. And I will take away his blood out of his mouth, and his abominations from between his teeth; and he also shall be a remnant for our God; and he shall be as a chieftain in Judah, and Ekron as a Jebusite. (Zechariah 9:1-7)

In Zechariah 9:1-7 is a very vivid and graphic prediction of the conquests of Alexander the Great. This is not the first prophecy regarding this world conqueror. Ezekiel, for instance, foretold his conquests in chapter 26:7-14. An examination of this passage shows that verses 7 to 11 foretold the war against Tyre waged by Nebuchadnezzar. This description is blended with the prediction concerning Alexander's conquest of the same city. Three hundred years approximately are passed over in silence between these events. We therefore must know that this period comes, historically, between verses 11 and 12.

Zechariah in foretelling this conqueror's accomplishments in the most graphic manner delineated the path which he would take. Thus in verse 1 of our chapter he sees Alexander marching against Hadrach, a district northeast of Damascus. He came to this place after the decisive battle of Arbela. Little is known of this special district, but the data which we have shows that it was northeast of Damascus. From there he marched against Damascus, the oldest city in the world.

In verse 1 is a very significant statement: "for the eye of man and of all the tribes of Israel is toward Jehovah." The marginal reading of this statement is: "Jehovah hath an eye upon men and upon all the tribes of Israel." Both renderings are grammatically correct. It appears to me that the marginal reading fits into the thought of the context more perfectly than that appearing in the text. If we accept this as the thought of the prophet, we are to understand that Zechariah was emphasizing the idea of God's omniscience and of His directing the course of history.

From Damascus Alexander crossed the Anti-Lebanon mountains and went to Hamath. From there he crossed the Lebanon range and attacked Tyre and Sidon. What Nebuchadnezzar had been unable to accomplish in thirteen years, Alexander did in seven months. It is true that Nebuchadnezzar besieged continental Tyre but failed so far as his real objective was concerned. After that siege the Tyrians moved to an island about half a mile off the coast and built a very great stronghold. At this time Tyre was at the zenith of her power and was the mart of the world. Alexander built a causeway through the sea over which he took his battering-rams and captured insular Tyre in seven months. From there he marched southward along the coast and in turn besieged Ashkelon, Gaza and Ekron. He also humbled Ashdod. These are four of the five cities of the Philistines. According to Zechariah there would be a remnant in some of them who would turn to God.

When one reads the history of Alexander's conquest and follows the detailed description in these verses, it becomes abundantly evident that the prophet in vision was portraying the activity of this aggressor.

And I will encamp about my house against the army, that none pass through or return; and no oppressor shall pass through them any more: for now have I seen with mine eyes" (Zech 9:8). The first part of this quotation refers to God's protecting Jerusalem when Alexander finished his conquest of the cities of the Philistines and marched against it. The prophet saw this victorious army marching up to Jerusalem and, as God's spokesman, foretold that the Almighty would protect it. Since he was speaking of the marching of an army, he thought of God's protecting it in terms of an opposing force: "And I will encamp about my house against the army," etc.

Josephus relates a very interesting thing about Alexander which probably throws light upon this passage. When Alexander in his rage was approaching Jerusalem with the intention of conquering it as he had done in his march toward world dominion, the high priest of the Jewish nation, having a scroll of the law in his hands, led a procession of priests out to meet the enraged conqueror. Upon seeing this unusual procession, Alexander immediately recognized these men as the ones whom he had seen in a dream before he left Greece. Instead of waging a ruthless war against the Jews, he fell down before their high priest in recognition and worship of the God, whom this man represented. He and his men then joined the priestly procession and all marched to Jerusalem. There Alexander bestowed great gifts upon the temple and extended every courtesy to the Jews possible (Ant. Of the Jews, Book XI, ch viii, p. 345).

If this story is correct, we can see how God in a wonderful way did protect Jerusalem. It should not seem incredible. God made a revelation to Pharaoh, king of Egypt, in a dream. He did the same thing with regard to Nebuchadnezzar, and probably did this to Alexander as he claimed.

The second part of this prophecy has never been fulfilled: "And no oppressor shall pass through them any more." Though God did protect the Jews and their temple at the time of Alexander, in fulfillment of this promise, He has permitted many conquerors to pass to and fro through Palestine since then. In fact, the Romans came into the country, took over the government, and, finally, in 70 A.D., destroyed the temple. Many conquerors since that event have passed through the country. When this particular part of the prophecy is fulfilled, there never will be another conqueror to enter the land. In view of these facts we must conclude that this part of the prediction still awaits its fulfillment. This will be brought to pass in the Millennial Age when our Lord returns.