This is a prophecy against Syria, the Philistines, Tyre, and Sidon, which were to be subdued by Alexander the Great. After this the prophet speaks gloriously concerning the coming of Christ, and redemption by him.

Most learned men are of opinion that this and the succeeding chapters are not the work of Zechariah, but rather of Jeremiah; Hosea, or some one before the captivity. It is certain that chap. xi. 12, 13, is quoted Matt. xxvii. 9, 10, as the language of Jeremiah the prophet. The first eight chapters appear by the introductory parts to be the prophecies of Zechariah: they stand in connection with each other, are pertinent to the time when they were delivered, are uniform in style and manner, and constitute a regular whole; but the six last chapters are not expressly assigned to Zechariah, and are unconnected with those that precede: - the three first of them are unsuitable in many parts to the time when Zechariah lived; all of them have a more adorned and poetical turn of composition than the eight first chapters, and they manifestly break the unity of the prophetical book.

I conclude, from internal marks, that these three chapters, (9., 10., 11.,) were written much earlier than the time of Jeremiah, and before the captivity of the ten tribes. They seem to suit Hosea's age and manner; but whoever wrote them, their Divine authority is established by the two quotations from them, ver. 9; xi. 12, 13. See below.

The twelfth, thirteenth, and fourteenth chapters form a distinct prophecy, and were written after the death of Josiah, chap. xii. 11; but whether before or after the captivity, and by what prophet, is uncertain, although I incline to think that the author lived before the destruction of Jerusalem by the Babylonians. See on chap. xiii. 2-6. They are twice quoted in the New Testament, chap. xii. 10; xiii. 7. - Newcome.

My own opinion is, that these chapters form not only a distinct work, but belong to a different author. If they do not belong to Jeremiah, they form a thirteenth book in the minor prophets, but the inspired writer is unknown.

The land of Hadrach] The valley of Damascus, or a place near to Damascus. Alexander the Great gained possession of Damascus, and took all its treasures; but it was without blood; the city was betrayed to him.

Damascus shall be the rest thereof] The principal part of this calamity shall fall on this city. God's anger rests on those whom he punishes, Ezek. v. 13; xvi. 42; xxiv. 13. And his rod, or his arm, rests upon his enemies, Psa. cxxv. 3; Isa. xxx. 23. See Newcome.

When the eye of man] Newcome translates thus: "For the eye of Jehovah is over man, And over all the tribes of Israel." This is an easy sense, and is followed by the versions.

John Gill's Bible Commentary

Jose f167 , “I am of Damascus, and I call heaven and earth to witness that there is a place there, the name of which is Hadrach.”

Hillerus takes it to be the same with Coelesyria, or hollow Syria, a vale which lay between Libanus and Antilibanus, and goes by many names; the same that is called Hoba, ( Genesis 14:15) the plain of Aren, and the house of Eden, (Amos 1:5) and here Hadrach; and thinks it had its name from Hadar, a son of Ishmael, ( Genesis 25:15) and observes what is said, ( Genesis 25:18), that the “Ishmaelites dwelt from Havilah”, which is to the south of Palestine, “unto Shur”, a town situated over against Egypt, “as you go to Assyria”; that is, to the Agra of Ptolemy in Susiana.

The Targum renders it “in the land of the south.”

There was a city in Coelesyria, called Adra by Ptolemy f169 ; which, as Jerom says f170 , was distant from Bostra twenty five miles; since called the city of Bernard de Stampis; where were Christian churches in the fourth and fifth centuries, whose bishops were present at councils held in those times f171 ; and, according to this prophecy, here the word of the Lord was to be published; and it may have respect to the conversion of the inhabitants of it in future times: though some take it to be not the proper name of a place, but an appellative, and render it, “the land about”, or “the land about thee” f172 ; that is, about Judea; the nations round about it, particularly Syria, Phoenicia, and Palestine. And Damascus [shall be] the rest thereof ; either of the Lord himself; his glorious Shechinah shall rest there, as Kimchi interprets it; and so the Targum paraphrases it, “and Damascus shall be converted, that it may be of the house of his Shechinah;” (see Isaiah 11:10) or of the word of the Lord, which should be declared and published there, as it was by the Apostle Paul, who was converted near it, and preached in it, ( Acts 9:3,19,20) or of Hadrach, or the adjacent country: unless it is to be understood of the burden of the Lord resting on it, or of the taking of this city in the times of Alexander the great; which, with the destruction of the cities after mentioned, some make a type or symbol of the abolition of Paganism in the Roman empire; but the former sense seems best. When the eyes of man, as of all the tribes of Israel, [shall] be towards the Lord ; or, “when the eyes of men shall be to the Lord, and to all the tribes of Israel”; so Kimchi and Ben Melech; that is, as they interpret it, when the eyes of all men shall be to the Lord, and not to their idols; and also to all the tribes of Israel, to go along with them in their ways; as it is said above ( Zechariah 8:23), “we will go with you”: or they shall look to the Lord, even as the tribes of Israel themselves do; and which is true of sinners when converted, whether Jews or Gentiles; and particularly was true of that great man, the Apostle Paul, who was converted near Damascus, when the eyes of his understanding being enlightened, and he seeing the insufficiency of all other objects, looked to the Lord alone for pardon, righteousness, life, and salvation; even as all true Israelites do, who are after the Spirit, and not after the flesh. Though some understand these words of the eyes of the Lord being upon every man, as well as upon the tribes of Israel; upon wicked men to punish them, as upon his people to protect and defend them: and to this sense the Targum inclines, paraphrasing the words thus, “for before the Lord are manifest the works of the children of men, and he is well pleased with all the tribes of Israel.”

Matthew Henry Commentary

Original Hebrew