Regarding the subject of the prophecy, as the coming of the Messiah, the introduction, which is comprised in the first eight verses of this chapter, appears to be the most appropriate that can possibly be conceived. It opens with a denunciation against worldly-mindedness, and a declaration of God’s purpose to frustrate the schemes, and cut off the hopes of ambition, pride, and avarice, in the judgments pronounced against those cities, which were then the most conspicuous for their riches and power. This is immediately followed, as if by way of contrast, by a view of the spiritual nature of the Messiah’s kingdom, founded in meekness and humility, and affording benefits of a very different kind, namely, the taking away of sin, and the redemption of mankind from a state of sin and perdition; benefits which were not to be confined to the Jews alone, but to extend to the Gentiles also, and that on terms of equal participation with the Jews. The denunciations are contained in the first six verses as follow: Zech. ix. _The heavy burden of the word of the Lord against the land of Hadrach and Damascus_; _his sending down_, (that is, the Lord’s) _for the Lord’s is the eye of man_, (the eye of the seer who receives the vision,) _and all the tribes of Israel_ (whom it immediately concerns). _Hamath also shall have a limit set to her; Tyre and Sidon also, though she be very wise_—(worldly-wise). _For she hath built herself Tyre, a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets. Behold the Lord will cast her out, and smite her power in the sea, and she shall be devoured with fire. Ashkalon shall see it and fear, Gaza also shall see it and __ be very sorrowful; and Ekron, for her hope shall be dried up, and the king shall perish from Gaza, and Ashkalon shall not be inhabited, and a stranger shall dwell in Ashdod, and I will cut off the pride of the Philistines._