◄ Zechariah 9:6 ►
A mixed race will occupy Ashdod, and I will cut off the pride of the Philistines.
Study Bible
A mongrel people
The term "mongrel" here is translated from the Hebrew word "mamzer," which can refer to a mixed or illegitimate group. Historically, this suggests a people of mixed heritage or those not belonging to a pure lineage. In the context of Zechariah, this indicates a significant change in the population dynamics of Ashdod, a major Philistine city. Theologically, this can be seen as a divine intervention where God disrupts the established order, symbolizing the breaking down of barriers and the inclusion of diverse peoples into His plan.

will occupy Ashdod
Ashdod was one of the five principal cities of the Philistines, known for its strategic location and strong fortifications. The occupation by a "mongrel people" signifies a shift in power and influence. Historically, this could refer to the various conquests and changes in control that Ashdod experienced, particularly during the Persian and Hellenistic periods. Spiritually, it reflects the transient nature of earthly power and the ultimate sovereignty of God over nations and cities.

and I will cut off the pride of the Philistines
The Philistines were long-time adversaries of Israel, often characterized by their pride and defiance against God. The phrase "cut off the pride" suggests a divine judgment and humbling of these people. Theologically, this serves as a reminder of God's justice and the futility of human arrogance. It underscores the biblical theme that pride precedes downfall, and it is a call for humility before God. Historically, the Philistines eventually disappeared as a distinct people, which can be seen as a fulfillment of this prophetic declaration.

Persons / Places / Events
1. Zechariah
A prophet in the Old Testament who conveyed God's messages to the Israelites, particularly concerning the future of Jerusalem and the coming of the Messiah.

2. Ashdod
One of the five major cities of the Philistines, located in the coastal region of ancient Canaan. It was known for its strategic importance and its worship of the god Dagon.

3. Philistines
An ancient people who were often in conflict with the Israelites. They occupied the coastal regions of Canaan and were known for their military prowess and idolatry.

4. Mongrel People
This term refers to a mixed or foreign population that would inhabit Ashdod, symbolizing the downfall and loss of identity for the Philistines.

5. Pride of the Philistines
Represents the arrogance and self-reliance of the Philistines, which God promises to humble and destroy.
Teaching Points
God's Sovereignty Over Nations
God is in control of all nations and their destinies. The prophecy against Ashdod and the Philistines demonstrates that no nation, regardless of its power or pride, is beyond God's reach.

The Consequences of Pride
Pride leads to downfall. The Philistines' pride is specifically targeted by God, reminding us that humility is essential in our relationship with Him.

The Transience of Earthly Power
Earthly power and identity are temporary. The prophecy of a "mongrel people" occupying Ashdod illustrates how quickly power can change hands and how earthly glory fades.

God's Justice and Mercy
While God judges nations for their sins, His ultimate goal is to bring about justice and restoration. This prophecy is part of a larger account of God's redemptive plan.

The Importance of Faithfulness
The Israelites are reminded to remain faithful to God, contrasting their covenant relationship with the idolatry and pride of the Philistines.
Bible Study Questions
1. How does the prophecy against Ashdod and the Philistines in Zechariah 9:6 reflect God's sovereignty over all nations?

2. In what ways does the downfall of the Philistines serve as a warning against pride in our own lives?

3. How can we apply the lesson of the transience of earthly power to our current societal and personal contexts?

4. What does the prophecy in Zechariah 9:6 teach us about God's justice and mercy, and how can we reflect these attributes in our interactions with others?

5. How does the message of faithfulness in Zechariah 9:6 encourage us to remain steadfast in our relationship with God amidst a world that often mirrors the pride and idolatry of the Philistines?
Connections to Other Scriptures
Isaiah 14:29-31
This passage also speaks of the downfall of the Philistines, emphasizing God's judgment against their pride and idolatry.

Amos 1:8
Amos prophesies the destruction of the Philistine cities, including Ashdod, as part of God's judgment on the nations surrounding Israel.

Jeremiah 47:1-7
Jeremiah delivers a prophecy against the Philistines, foretelling their destruction by the hand of the Babylonians.
Sermons
God's JudgmentsW. Forsyth Zechariah 9:1-8
National JudgmentsT. V. Moore, D. D.Zechariah 9:1-8
Prophetic FulfilmentsRalph Wardlaw, D. D.Zechariah 9:1-8
The Dark and Bright Side of God's Revelation to MankindHomilistZechariah 9:1-8
The Dark and the Bright Side of God's Revelation to MankindD. Thomas Zechariah 9:1-8
People
Aram, Javan, Jebusites, Zechariah, Zidon
Places
Ashdod, Ashkelon, Damascus, Ekron, Euphrates River, Gaza, Greece, Hadrach, Hamath, Jerusalem, Philistia, Sidon, Tyre, Zion
Topics
Ashdod, Bastard, Cut, Dwell, Dwelt, Excellency, Foreigner, Foreigners, Mixed, Mongrel, Occupy, Philistia, Philistines, Pride, Race
Dictionary of Bible Themes
Zechariah 9:6

     8805   pride, results

Library
Messiah's Entrance into Jerusalem
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1

And the Manner of his Entry into Jerusalem, which was the Capital of Judæa...
And the manner of His entry into Jerusalem, which was the capital of Judæa, where also was His royal seat and the temple of God, the prophet Isaiah declares: Say ye to the daughter of Sion, Behold a king corneth unto thee meek and sitting upon an ass, a colt the foal of an ass. [233] (Isa. lxii. 11, Zech. ix. 9) For, sitting. on an ass's colt, so He entered into Jerusalem, the multitudes strewing and putting down for Him their garments. And by the daughter of Sion he means Jerusalem. …
Irenæus—The Demonstration of the Apostolic Preaching

Caesarea. Strato's Tower.
The Arabian interpreter thinks the first name of this city was Hazor, Joshua 11:1. The Jews, Ekron, Zephaniah 2:4. "R. Abhu saith," (he was of Caesarea,) "Ekron shall be rooted out"; this is Caesarea, the daughter of Edom, which is situated among things profane. She was a goad, sticking in Israel, in the days of the Grecians. But when the kingdom of the Asmonean family prevailed, it overcame her, &c. R. Josi Bar Chaninah saith, What is that that is written, 'And Ekron shall be as a Jebusite?' (Zech …
John Lightfoot—From the Talmud and Hebraica

History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Christian State
Scripture references: Matthew 22:17-22; 17:24-27; Acts 23:5; John 6:15; Matthew 4:8-10; John 18:36-38; Mark 14; 61,62; John 18:33; 19:19; Isaiah 9:6,7; 60:3; Zechariah 9:10; Daniel 7:14; Matthew 26:64; 26:53,54; 16:16,17; 25:31,32. CHRIST AND THE STATE The Relation of Christ to the State.--He was an intense patriot. He loved His country. The names of His great countrymen, Abraham, Isaac, Jacob, Joshua and David, were ever on His lips. He offered Himself as the national Messiah (Matthew 21:1-17), …
Henry T. Sell—Studies in the Life of the Christian

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel

The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation …
Edward Burbidge—The Kingdom of Heaven; What is it?

Zechariah
CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people …
John Edgar McFadyen—Introduction to the Old Testament

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