Personifying Philistia, the prophet declares that she shall cease to practise idolatry, and shall be incorporated in Israel. I will take away his blood out of his mouth. This refers to the practice of drinking the blood of sacrifices as an act of worship, or of eating the victims with the blood—a practice strictly forbidden to the Israelites (see Le 3:17; 7:26; 17:10, 12; and comp.
Genesis 9:4). Abominations. Sacrifices offered to idols, and afterwards eaten. The two clauses intimate the entire abolition of idolatry. Many see in this prediction a reference to the doings of the Maccabees; how, e.
g; Judas destroyed the altars and idols in Azotus (1 Macc. 5:68); Jonathan again took that city, and burned it and the neighbouring towns, and, besieging Ashkelon, was received with great honour by the inhabitants, and confirmed in the possession of this place and Ekron (1 Macc.
10:84, etc.); and Simon stormed Gaza (? Gazara, a place near Ashdod), cleansed the houses of idols, "put all uncleanness out of it, and placed such men there as would keep the Law" (1 Macc. 13:47, 48).
But though such events partially fulfil the prophecy, the seer looks forward to a greater issue, and in these comparatively petty details beholds the working of the great principle that all nations shall be subdued to the faith.
He that remaineth, even he, shall be for our God; better, he too shall be left (or, a remnant) for our God. The Philistine shall become a choice and elect remnant unto the God of the Israelites, and no longer regarded as alien and impure.
As a governor; Septuagint, χιλίαρχος, "head over a thousand." which the word alluph means (Zechariah 12:5, Zechariah 12:6). It is used of the chiefs of Edom in Genesis 36:15, Genesis 36:16, etc; where the Authorized Version gives "dukes."
The tribes of Israel were divided into thousands, consisting of families, each of which was held together by closer affinities than the mere tribal bond (see note on Micah 5:2). The meaning is that the Philistine shall be admitted into the commonwealth of Israel as one of her chiefs.
Ekron as a Jebusite. "Ekron" is equivalent to "the Ekronite," who again stands in the place of all the Philistines. The Jebusites were the ancient possessors of Zion, who held their position till the days of David, and, when at last conquered by him (2 Samuel 5:6, etc.
), were incorporated into his nation, and, as we may infer from Araunah's conduct, adopted his religion (2 Samuel 24:22; 1 Chronicles 21:23). God promises here that the Philistines, like the Jebusites, shall be absorbed into the Jewish Church.
Mr. Drake ('Speaker's Commentary,' in loc.) curiously renders, "He shall be as Eleph (Joshua 18:28) in Judah, and Ekron as Jebusi," explaining that the cities of Philistia were to be incorporated into Judaea.
The conquests of Alexander conduced to the conversion of the heathen and their reception into the Church of God; and the general principle enunciated by all the prophets was tiros abundantly confirmed.
But it is rot easy to discover the exact historical fulfilment of the latter part of this prophecy, concerning the merging of the Philistines in the Jewish nation. Josephus ('Ant.,' 13.15. 4) tells us that, about B.
C. 100, the Jews held most of their cities, destroying some whose inhabitants refused to become proselytes. In the time of our Lord, by reason of intermarriage and social intercourse, the Philistines had ceased to be regarded as a separate nation; and a little later Philistia, far from being considered as alien and hostile, under the form Palestine, gave its name to the whole country.
Christianity, too, made rapid progress in this district, so that the psalmist's words received herein a fulfilment, "Behold Philistia, and Tyre, with Gush; this one was born there" (Psalms 87:4).