Zechariah · Chapter 12

Verse 1. The burden of the word of the Lord] This is a new prophecy. It is directed both to Israel and Judah, though Israel alone is mentioned in this verse.

Which stretcheth forth the heavens] See on Isaiah 42:5. Formeth the spirit of man within him.] Then it is not the same substance with his body. It is a SPIRIT within HIM.

Verse 1. The burden of the word of the Lord for Israel — Or, toward Israel; that is, as some interpret it, the prophecy which containeth the words of the Lord to Israel. Saith the Lord, which stretcheth forth the heavens — Who hath spread out the heavens to such a vast extent. And layeth the foundation of the earth — Hath assigned to the earth a fixed place in the creation, or regulates all its motions by fixed laws, which cannot be altered by the power of any creature. And formeth the spirit of man within him — Who gave life to the first man, and created the soul, and united it to the body. All these things are mentioned as undeniable instances of God’s almighty power, and are made use of as arguments to encourage men to rely on his word for the fulfilment of such promises as might seem to the understanding of man most unlikely to be brought to pass.

Verse 1. The burden of the word of the Lord. It was indeed a burden to pass the sentence of heaven against the infidels of Asia, under the names of Gog, Magog, and Meshech; the infidels of Africa, under the names of Ham and of Tarshish, or Carthage. Against the infidels of Europe, under the name of the isles of the gentiles, or the Greeks, and also the Goths. Herodotus notes, that our forefathers had no walled towns, but lived in light habitations. So the Medes found them, when they had built a bridge across the Danube. The critics who place all the slaughter here foretold, in Syria, before the destruction of Jerusalem, forget to read the names of places given by Ezekiel: chap. 38. 39.

1. The burden of the word of Jehovah for Israel — R.V., “concerning Israel.” The heading of the entire section Zechariah 12:1-14:21, prefixed probably by the collector of the Minor Prophets, who, finding the prophecies without a title, prefixed the words to indicate their general contents (see on Zechariah 9:1; compare Malachi 1:1). The oracle itself begins with verse 2. It is introduced by 1b; primarily by “Thus saith Jehovah,” to which is added a reference to the creative power of Jehovah, in order to make the utterance more impressive. No matter how wonderful the promises may seem, a God who can create the heavens and the earth will surely be able to fulfill them. The words, therefore, serve the same purpose as Amos 4:13; 5:8, 9; 9:5, 6 (see there; compare Isaiah 42:5). Stretcheth forth — Compare Genesis 1:6-8. Layeth the foundation — Compare Genesis 1:9, 10; Psalms 24:2Psalm 24:2. Formeth the spirit — Compare Genesis 2:7. Some recent commentators consider 1b a later insertion.

In verse 2, Jehovah himself is introduced as the speaker. Behold, I will — Better, Behold, I am about to; the act is imminent (G.-K., 116p). Make Jerusalem a cup of trembling — R.V., “of reeling”; a cup or bowl (Exodus 12:22; 1 Kings 7:4, 5) that produces trembling or reeling. Jerusalem is pictured as a bowl filled with a tempting drink; eagerly the nations grasp it; but the draught results in their undoing; confused and discomfited they reel and stagger back (compare Habakkuk 2:16; Obadiah 1:16). 2b is translated in R.V., “and upon Judah also shall it be in the siege against Jerusalem.” A.V. is readily understood. The cup is handed to the nations when they attack Judah and Jerusalem. But what is the meaning of R.V., which is undoubtedly a more literal translation of the Hebrew? The troublesome clause is, “and upon Judah also shall it be.” What shall be upon, or against (margin), Judah also? Some say that Jerusalem will become a cup of reeling to Judah as well as to the other nations; which would imply that Judah was expected to make common cause with the nations against Jerusalem. One would hardly look for such an idea, and there is nothing in the rest of the prophecy that would support the idea that Judah was expected to turn against Jerusalem. It is worthy of notice also that the preposition before all the peoples is not the same as before Judah. Margin R.V. suggests a slightly different translation, “and upon Judah also shall it fall to be,” which has been interpreted as meaning that it shall be incumbent upon Judah to be in the siege; that is, Judah will be compelled to join in the siege. Some co-ordinate “upon Judah” with “concerning Israel” (the same preposition in Hebrew) in the title; that is, the word of Jehovah shall be concerning Judah also. Still others supply the subject from the preceding, that which falls upon Jerusalem shall fall upon Judah also; that is, Judah also will be besieged, and Judah also will be made a cup of reeling to the nations. All these translations and interpretations are more or less fanciful and do more or less violence to the text. It is quite certain that the text has suffered in transmission. Geiger, who is followed by others, omits the preposition before Judah and reads, “Judah also shall be in the siege of Jerusalem,” which might mean that Judah will join in the siege, or that Judah also will suffer when the city is surrounded. The latter is perhaps the thought of the author, but the emendation of Geiger does not remove all difficulties. Marti follows his usual method and omits the troublesome words, and with another change in the last clause he reads verse 2, “Behold, I am about to make Jerusalem a cup of reeling unto all the peoples round about, and there will be a siege of Jerusalem.”

V. 2. Jerusalem-That weak, unwalled city, and much more the church which is the antitype of Jerusalem. In the siege-Now when all this is in readiness, and no visible means of escape, then will God make them drink the wine of astonishment.

Verse 2. Jerusalem a cup of trembling] The Babylonians, who captivated and ruined the Jews, shall in their turn be ruined. I incline to think that what is spoken in this chapter about the Jews and Jerusalem, belongs to the “glory of the latter times.” Shall be in the siege] This may refer to some war against the Church of Christ, such as that mentioned Revelation 20:9.

Verse 2. Behold, I will make Jerusalem a cup of trembling — “An inebriating and stupifying potion of the strongest liquor and drugs. Jerusalem shall strike the nations with dread and astonishment.” When they shall be in the siege — “A future siege, after the final restoration of the Jews.” — Newcome. See on Zechariah 14:3; Revelation 20:9. “It is not difficult to perceive,” says Blayney, “that the prophecies in this and the two following chapters relate to future times, and most probably to those predicted by Ezekiel in the 38th and 39th chapters; where it is said that Israel, after their restoration and return to their own country, would be assailed by a combination of many nations. Such an invasion is also here foretold; but it is not to be expected that all the particulars of a distant prophecy should be clearly understood, before the time of its accomplishment. It is at least likely that when the time shall come for the re-establishment of the Jews, (of which sufficient intimation is given in the prophecies both of the Old and New Testaments,) and they shall begin to collect themselves, and attempt a settlement in their ancient possessions, such a measure will create jealousy and uneasiness, in those powers more especially who are interested in the dominion over those countries. The Turks, we know, are at present, and long have been, in possession of the country of Palestine; and in the opinion of many, who have brought specious arguments to justify it, particularly of the learned Joseph Mede, (p. 674 and 816,) their prince is intended by Gog, prince of Meshech and Tubal, Ezekiel 38:2, &c.; and by the king of the north, Daniel 11:40, &c.; concerning whom the like things are prophesied in those chapters respectively. Now should that power subsist at the time, it may fairly be presumed, that he, and any other power in the like circumstances, would oppose with all their might an attempt to set up an independent sovereignty in those parts. But, without pretending to determine precisely concerning the invaders, the substance of the prophecy in this, and on to the seventh verse of the next chapter, will be found to amount to this; that Jerusalem will be besieged by a multitude of hostile nations, to the great terror of the people in its vicinity, as well as of Judah itself; but that the attempts of those nations will be frustrated through the special interposition of the Deity, and will terminate in their total discomfiture and ruin, and in the permanent peace and prosperity of the victorious Jews. After which, the Jews will be brought at length to see and lament the sin of their forefathers in putting their Messiah to death, and thereupon will have the means of purification and atonement afforded them; and, being thus cleansed from past guilt, will renounce all their former offensive practices, and carefully abstain from a future repetition of them.” To these views of Dr. Blayney, on the important subject of the restoration of the Jews to their own land, however probable upon the whole, there seems to be one great objection. Inasmuch as God cast the Jews out of their land for rejecting and crucifying the Messiah, it seems highly improbable that he should restore them to it while they remain in impenitence and unbelief, and in a state of enmity to that Messiah. It appears much more likely that, previous to their restoration, they must be made sensible of the great guilt which their nation contracted by the commission of that sin, and of the various other sins which accompanied it; and that they must be truly humbled and brought to a thorough repentance as a people, before God will open the way in any degree for their restoration. It is certain that, as they were carried captive into Babylon chiefly to punish them for the sin of idolatry, so no way was made for their restoration from that captivity, till they were generally humbled and made truly penitent for that sin.

Ver. 2. I will make Jerusalem a cup of trembling to all the people round about, to all the unbelieving world. When the physicians brought Socrates the bowl of hemlock, he asked whether he might not make a libation of part? They answered in the negative. No doubt, men trembled on drinking this cup, their last and final draught. This is the cup of trembling, the cup of intoxication, of stupefaction, and madness, which the Lord forces his enemies to drink. The rabbins apply this passage to the destruction which fell on Antiochus, and other Asiatic tyrants; but in Zechariah the reference is to Him whom they crucified. The christian fathers however apply the passage to the church, whose enemies, the Jews as well as the Romans, were punished with the destruction of empire, and the passing away of all their glory. The true application will be found in the thirty ninth of Ezekiel, as above.

V. 3. In that day-The day of the full accomplishment of this prophecy is a day known to the Lord. A burdensome stone-Too heavy for them, though many join together to remove it.

Verse 3. A burdensome stone] Probably referring to that stone which was thrown on the breast of a culprit adjudged to lose his life by stoning, by which the whole region of the thorax, heart, lungs, liver, &c., was broken to pieces.

Verse 3. I will make Jerusalem a burdensome stone — Jerusalem is here compared to a stone of great weight, which, being too heavy for those who attempted to lift it up, or remove it, falls back upon them and crushes them to pieces. St. Jerome, in a note on the place, speaks of an exercise, which, he says, was common in Palestine, and throughout all Judea, in his days, in which the young men, who were ambitious to show their strength, used to lift up stones of enormous weight, as high as they could, some to their knees, others to their navel, their shoulders, and even their heads; and some placed them on the top of their heads, with their hands erect and joined together. In this exercise, it is evident, they must have been in great danger of the stone’s falling upon them and bruising them, or even crushing them to pieces. Mr. Lowth, who quotes this passage from Jerome, remarks that, to the same sense, Christ saith, Matthew 21:44, On whomsoever this stone shall fall, it will grind him to powder. All that burden themselves with it shall be cut in pieces — All that undertake to contend with Jerusalem shall be either destroyed or greatly injured, as men will have their flesh torn or bruised that let a heavy stone fall upon them. Though all the people of the earth be gathered together against it — It is obvious, that by all, here is meant only many people, as it is expressed Ezekiel 38:6, 9, 15, Thou, and many people with thee.

Verse 3 reiterates in a different figure the thought of verse 2, that Jerusalem will prove the destruction of the nations that attack it. A burdensome stone — Some see here an allusion to a custom spoken of by Jerome as existing in the cities of Palestine in his days. Young men were accustomed to test their strength by lifting and throwing heavy round stones. If the prophecy is as late as Marti would make it these practices may have been known in Jerusalem at the time (compare 2 Macc. 4:12-15), but if the prophecy is much older a Palestinian author could hardly have known them. Guided partly by a belief in an earlier date and partly by the fact that the stone in this passage is not a round stone, for the people will cut themselves on it, others believe that the author has in mind the use of stones in the erection of buildings. “In vain should all the nations round about seek to fit the stone Jerusalem into any of the political structures which they might seek to erect.” Whatever the basis of the figure, the prophet means to say that any attack upon Jerusalem will prove disastrous to those who undertake it. All people — Better, R.V., “all the peoples.” The surrounding nations (compare last clause, verses 2, 6).

V. 4. I will open mine eyes-I will watch over my people for good. This eye of God open upon his people, is his wise, powerful, gracious providence for them. With blindness-All their warriors in their consults shall have as little of foresight, as a blind man hath of sight.

Verse 4. I will smite every horse] Some apply this to the wars of the Maccabees with the Syrians; but it is more likely to be a prophecy not yet accomplished. The terms are too strong for such petty and evanescent victories as those of the Maccabees.

Verses 4, 5. In that day — This expression, in the prophetical writings, is of large extent, and not only signifies that particular point of time last spoken of, but some time afterward. I will smite every horse with astonishment — Many commentators explain this of the victories which Judas Maccabæus gained over Antiochus’s captains, whose chief force consisted in cavalry. But, as Archbishop Newcome observes, the language is much too strong, as it is also verses 6-9, to denote the successes of the Maccabees against the Seleucidæ. This prophecy therefore, he thinks, remains to be accomplished. And many commentators, who are of the same opinion, consider it as a prediction of victories that will be obtained over Gog and Magog by the Jews, upon their restoration to their own land. One circumstance in favour of this interpretation is, that Gog and Magog are represented, Ezekiel 38:15, as riders on horses. And if by that people the Turks be intended, we know that they have been, and still are, famous for their cavalry, wherein chiefly the strength of their armies consists. But it is here foretold, that in order to their discomfiture God will send such distraction among their horses and their riders, and throw them into such a state of confusion, that they shall fall foul one upon another, (see Zechariah 14:13,) and not be able to distinguish between their friends and their foes. And I will turn mine eyes upon the house of Judah — I will have an especial concern for their preservation. And the governors of Judah shall say in their heart — Shall say within themselves, The inhabitants of Jerusalem shall be my strength in the Lord — “The text here,” says Blayney,” has been supposed corrupt, and many attempts have been made to amend it. But, without any alteration, it well expresses the sentiments of the men of Judah, concerning the interest they had in the safety of Jerusalem and its inhabitants, on which their own strength and security depended in a great degree; so that they would, of course, be influenced to bring that assistance, the efficacy of which is set forth in the verse that follows.”

Verse 4 describes more minutely the overthrow of the nations announced in figurative terms in verses 2, 3. In that day — When the nations of the earth are gathered against the city. Horse… rider — The cavalry, which here represents the entire military force of the enemy. Astonishment,… madness — For the former R.V. reads “terror.” The soldiers will be thrown into hopeless confusion, so that they will rush headlong to destruction. Smite… with blindness — When this happens to the enemies they will be unable to distinguish between friend and foe, and they will turn their swords against their own fellows (Judges 7:22; 2 Kings 6:18; compare Deuteronomy 28:28). Of the people — Better, R.V., “peoples.” Meanwhile Jerusalem will be safe. I will open mine eyes — In watchful care, so that no harm can come near (1 Kings 8:29; Psalms 32:8Psalm 32:8). The house of Judah — Jerusalem and Judah. Marti omits the last clause, as also verse 5, and reads following “the house of Judah” verse 6. In this way he gets rid of several troublesome clauses, while at the same time the thought connection is improved; but in the absence of all external evidence many will hesitate to accept the suggestion. To make the reading smoother he omits also verses 7, 8.

As verse 5 stands now it seems to describe the effect produced upon the inhabitants of Judah by the divine manifestation against the enemies. They will be inspired with new hope and courage. Governors — R.V., “chieftains.” See on Zechariah 9:7. Here as there it seems to denote the divisions rather than the leaders. The inhabitants of Jerusalem shall be my strength in Jehovah of hosts their God — Jehovah has chosen Jerusalem as his dwelling place, hence he cannot permit the hostile nations to occupy it; to prevent its capture he strengthens the inhabitants so that they may drive off the enemy. The inhabitants of the country regions know that Jerusalem is closely united with the rest of Judah, therefore any assistance given to Jerusalem is assistance given to all Judah. In these thoughts the divisions of Judah find their strength and inspiration. The Hebrew is peculiar. A very slight change would give, “Strength is to the inhabitants of Jerusalem in Jehovah of hosts, their God”; and this is preferable.

V. 5. The inhabitants of Jerusalem-Though but few, and poor, yet they shall be my strength. Not in their own power, but in the power of the Almighty Lord of all.

Verse 5. The governors of Judah] This supposes a union between the two kingdoms of Israel and Judah.

Verses 4, 5. In that day — This expression, in the prophetical writings, is of large extent, and not only signifies that particular point of time last spoken of, but some time afterward. I will smite every horse with astonishment — Many commentators explain this of the victories which Judas Maccabæus gained over Antiochus’s captains, whose chief force consisted in cavalry. But, as Archbishop Newcome observes, the language is much too strong, as it is also verses 6-9, to denote the successes of the Maccabees against the Seleucidæ. This prophecy therefore, he thinks, remains to be accomplished. And many commentators, who are of the same opinion, consider it as a prediction of victories that will be obtained over Gog and Magog by the Jews, upon their restoration to their own land. One circumstance in favour of this interpretation is, that Gog and Magog are represented, Ezekiel 38:15, as riders on horses. And if by that people the Turks be intended, we know that they have been, and still are, famous for their cavalry, wherein chiefly the strength of their armies consists. But it is here foretold, that in order to their discomfiture God will send such distraction among their horses and their riders, and throw them into such a state of confusion, that they shall fall foul one upon another, (see Zechariah 14:13,) and not be able to distinguish between their friends and their foes. And I will turn mine eyes upon the house of Judah — I will have an especial concern for their preservation. And the governors of Judah shall say in their heart — Shall say within themselves, The inhabitants of Jerusalem shall be my strength in the Lord — “The text here,” says Blayney,” has been supposed corrupt, and many attempts have been made to amend it. But, without any alteration, it well expresses the sentiments of the men of Judah, concerning the interest they had in the safety of Jerusalem and its inhabitants, on which their own strength and security depended in a great degree; so that they would, of course, be influenced to bring that assistance, the efficacy of which is set forth in the verse that follows.”

V. 6. Like a hearth-A hearth on which fire is thoroughly kindled. In her own place-Not built as Nineveh, Babylon, or Rome, in some place near old cities, but in the very same place where old Jerusalem stood.

Verse 6. Jerusalem shall be inhabited again] This seems to refer to the future conversion of the Jews, and their “return to their own land.”

Verse 6. In that day will I make the governors of Judah like a hearth of fire, &c. — The word may be rendered, a pot. The Arabs, according to Harmer, (vol. 1. p. 233,) make a fire in a great stone pitcher, and when it is heated, spread paste upon it, which is baked almost in an instant. By a hearth of fire, however, here may be meant, a firebrand taken from the hearth, which, though small, will set other things on fire, and even whole cities. This is thought by some to be a very apt resemblance of the mischief done by the small forces of the Jews, under Judas Maccabæus, to the armies of Antiochus. It may, however, be a resemblance equally, and even more apt, of the destruction made of Gog and Magog, in the latter days, by the Jews restored to their own land. And they shall devour all the people round about — They shall destroy all the enemies that annoy them; on the right hand and on the left — That is, on the south and on the north: see note on Ezekiel 16:46. The Targum explains the right hand, and the left, of the south and the north. And Jerusalem shall be inhabited again in her own place — Shall be situated and inhabited on the very spot where she formerly stood: see note on Zechariah 14:10.

6. Jehovah will use the forces of Judah to complete the defeat of the nations. Governors — As in verse 5. Like an hearth — Better, R.V., “like a pan.” Judah will utterly destroy the hostile nations as fire devours wood or dry sheaves. Jerusalem shall be inhabited again — R.V., more literally, “shall yet again dwell in their own place.” If the last clause, “even in Jerusalem,” is original, the name is used first of the inhabitants, then of the city. The inhabitants shall again dwell in the city. Since there is no reference to a deportation some have taken dwell as equivalent to dwell in peace. After the enemies are defeated the inhabitants of Jerusalem shall again dwell in peace. In several important manuscripts of LXX. “even in Jerusalem” is omitted; it may be an accidental repetition. If it is omitted the thought is that Jerusalem will remain unshaken by any of the events just described.

V. 7. The tents-The unfenced places, the open country, the cottages, or tents. First-First the weaker are saved, next the stronger. The glory-That the illustrious house of David, and the glorious citizens of Jerusalem may not boast of their power, policy and courage.

Verse 7. The Lord also shall save the tents of Judah first] This, I suppose, refers to the same thing. The Gospel of Christ shall go from the least to the greatest. Eminent men are not the first that are called; the poor have the Gospel preached to them. And this is done in the wise providence of God, that the “glory of the house of David,” &c., that secular influence may appear to have no hand in the matter; and that God does not send his Gospel to a great man, because he is such.

Verse 7. The Lord shall save the tents of Judah first — Some MSS. and versions read hnvark, as at the first; “but the meaning here is, that God would save the tents of Judah first, or previously to any other; and for this the reason immediately follows, that the house of David and the inhabitants of Jerusalem might not be tempted to value themselves too highly on the preference given to them (supposing that had been the case) above the rest of Judah.” — Blayney. As the house of David were wont to glory in the honour of their being descended from him, and the inhabitants of Jerusalem to value themselves above their brethren, because their city was the place of God’s peculiar residence, and the seat of the royal family; therefore, to take away all occasion of any such glorying and emulation, God here promises that he would first appear in behalf of those Jews that should live in the open country, in cottages or tents, in places unfortified. He will first save the weaker and despised, and then the stronger and more honourable. But this promise, which evidently looks forward to gospel times, seems principally to imply, that the conversion of the nation to Christianity will begin among the more poor, low, and obscure Jews, and not among the rich, great, and learned; lest the latter should glory over the others, as if the change among the people had been effected by their power, wisdom, or influence; or should assume any improper ascendency over their inferiors: in other words, that the wise man might not glory in his wisdom, neither the mighty man in his might, nor the rich man in his riches; and that no flesh might glory in God’s presence, but that he that should glory might glory only in the Lord, Jeremiah 9:23.

7. Jehovah also shall save the tents of Judah first — Though the open country is not defended by strong walls, though its villages may be likened to defenseless tents, the outburst of courage to which attention is called in verses 5, 6 will result in the freeing of the country from enemies, even before the mighty city is delivered. And this is in accord with the divine purpose, for it will prevent boasting on the part of the city over the country. There may have been at this time a tendency among the inhabitants of the capital to despise the country population; if so, this utterance may be meant to counteract this tendency. Instead of first some Hebrew manuscripts and the most important ancient versions read “as in former days,” which presupposes a change of only one consonant. If this reading is adopted the verse affirms that the deliverance of the future will resemble the wonderful deliverances of the past. The house of David — A phrase used ordinarily to denote the dynasty of David. If so here, it points to a time when a descendant of David occupied a position of prominence in the government. However, it is not impossible that the phrase is used in the more general sense of ruling family or government. Glory — The martial glory bestowed upon the victor.

V. 8. As David-A mighty man of valour. The house of David-Those of the royal line shall be for prudence, and prowess in the conduct of the armies of Israel, most excellent; exprest here in an hyperbole. As the angel-Nay, like the angel of the Lord, like Christ who is captain of our salvation.

Verse 8. He that is feeble among them—shall be as David] Here is a marked difference between Judaism and Christianity. So clear, full, and efficient shall be the salvation of believers under the Gospel, that the feeblest among them shall be as strong, as full of courage, and as successful as David when he went against Goliath. The least in the kingdom of heaven was greater than John the Baptist.

And the house of David—as the angel of the Lord] The family, the Church of the true David, the Lord Jesus, shall be as the angel of the Lord; shall stand in the Divine presence like Gabriel; for Christ hath said, “Blessed are the pure in heart, for they shall see God.” So “we all, with open face beholding as in a glass the glory of the Lord, are changed from glory into glory, as by the Spirit of the Lord.” Thus the house of David, the true Christians, shall here walk with, after, and before God.

Verses 8, 9. In that day shall the Lord defend the inhabitants of Jerusalem — Not only Jerusalem itself from being taken and destroyed, but all the inhabitants of it from being in any way injured: he will not only be a wall of fire about the city to fortify it, but he will compass particular persons with his favour as with a shield. The mystical Jerusalem, the Christian Church, and particularly that of the converted Jews, seems to be chiefly intended. And he that is feeble among them shall be as David — The feeblest among them shall be men of war, bold and brave, skilful and strong: shall enterprise and accomplish great things, as David did, and become as serviceable to Jerusalem in guarding it as David himself was in founding and enlarging it, and as formidable as he was to the enemies of it. Observe, reader, God helps and defends his church and people by giving them courage and strength to defend and help themselves. He enables them to do their part, and then he is not wanting to do his. And the house of David shall be as God — Or, as angels, as the word µyhla, Elohim, is rendered, Psalms 8:3Psalm 8:3. As the angel of the Lord before them — Or, at the head of them; as that angel (so some interpret it) which went before the people of Israel through the wilderness, Exodus 23:20. God will increase the gifts and abilities, both of the people and princes, in proportion to the respective services for which they are designed. It was said of David, that he was as an angel of God, to discern good and bad, 2 Samuel 14:17; such shall now the house of David be. But this was to have its full accomplishment in Christ: now the house of David looked little and mean, and its glory was eclipsed, but in Christ the house of David was to shine more bright than ever. In him it was to become more blessed, and more a blessing than ever it had been. And l will seek to destroy all the nations, &c. — See notes on verses 3-6.

8. In that day — When Jerusalem is made a cup of reeling (verse 2). Defend the inhabitants of Jerusalem — Though Judah will be saved first, Jerusalem also will be delivered; not through the direct interference of Jehovah alone (4), nor through the bravery of Judah (6), but through the efforts of her own inhabitants, who will be endowed with marvelous strength which will make them irresistible. He that is feeble — Literally, he that stumbleth; one who is unable to stand without assistance (1 Samuel 2:4). As David — The typical hero of Israel (1 Samuel 17:34ff.; compare Psalms 18:32Psalm 18:32ff.). The feeble in Jerusalem will become like him. House of David — As in verse 7. Here it may include all leaders who in strength and courage resemble David, the Davids. As God — These heroes will be endowed with supernatural strength and power; there is no thought of moral excellence. As the angel of Jehovah before them — The angel of Jehovah is Jehovah manifesting himself in the history of Israel (see on Zechariah 1:11), especially in leading the armies to victory, when their own strength would fail (Exodus 23:20ff.; Judges 6:11ff.). This angel possessed superhuman strength, for he could accomplish that which without him the whole nation could not do. With similar superhuman power the present chieftains will be endowed.

V. 9. I will seek-I will purposely and effectually do it.

Verse 9. I will seek to destroy all the nations] When this time shall arrive, all nations that “will not receive the faith of our Lord Jesus” shall be destroyed, when the longsuffering of God shall no longer wait upon them. This seems to belong to a period yet very remote.

Verses 8, 9. In that day shall the Lord defend the inhabitants of Jerusalem — Not only Jerusalem itself from being taken and destroyed, but all the inhabitants of it from being in any way injured: he will not only be a wall of fire about the city to fortify it, but he will compass particular persons with his favour as with a shield. The mystical Jerusalem, the Christian Church, and particularly that of the converted Jews, seems to be chiefly intended. And he that is feeble among them shall be as David — The feeblest among them shall be men of war, bold and brave, skilful and strong: shall enterprise and accomplish great things, as David did, and become as serviceable to Jerusalem in guarding it as David himself was in founding and enlarging it, and as formidable as he was to the enemies of it. Observe, reader, God helps and defends his church and people by giving them courage and strength to defend and help themselves. He enables them to do their part, and then he is not wanting to do his. And the house of David shall be as God — Or, as angels, as the word µyhla, Elohim, is rendered, Psalms 8:3Psalm 8:3. As the angel of the Lord before them — Or, at the head of them; as that angel (so some interpret it) which went before the people of Israel through the wilderness, Exodus 23:20. God will increase the gifts and abilities, both of the people and princes, in proportion to the respective services for which they are designed. It was said of David, that he was as an angel of God, to discern good and bad, 2 Samuel 14:17; such shall now the house of David be. But this was to have its full accomplishment in Christ: now the house of David looked little and mean, and its glory was eclipsed, but in Christ the house of David was to shine more bright than ever. In him it was to become more blessed, and more a blessing than ever it had been. And l will seek to destroy all the nations, &c. — See notes on verses 3-6.

9. While Jehovah thus equips the inhabitants of Jerusalem for the conflict, his wrath is turned against the nations that plan to attack the city. I will seek to destroy — In itself the expression does not assure the fulfillment of the divine purpose (compare Exodus 4:24), but in this case the context makes it plain that Jehovah is determined to carry out his purpose. Penitential mourning and supplication, 10-14.

The blessings vouchsafed in verses 1-9 are purely temporal and physical; but with few exceptions the Messianic anticipations of the prophets include spiritual blessings (compare Hosea 14:1-3; Joel 2:27ff.; Isaiah 4:5, 6). Zechariah is no exception to this rule. He also is convinced that the physical victory will be followed by the outpouring of rich spiritual gifts. The fullness of the latter is not touched upon until Zechariah 13:1ff., but the “spirit of grace and supplication” (verse 10) is one of them. Zechariah 12:10-14, speaks of the preparation of the people for the divine fullness. Like Hosea, our prophet emphasizes repentance as a condition of complete restoration to the favor of God, and of the enjoyment of the spiritual blessings (see p. 605). When the people become fully conscious of the depth of the divine mercy manifesting itself in the wonderful deliverance described in verses 1-9, they will be seized by a heartfelt sorrow for past sins, and in deep humility they will prostrate themselves before Jehovah.

V. 10. I will pour-This was fulfilled on Christ’s exaltation, when he sent the Comforter to his disciples, it is daily performed to the children of God, and will be continually, ‘till we are brought to be with Christ for ever. The house of David-The whole family of Christ, his house who was the seed of David, and who is called David, Ezekiel 37:24. The spirit of grace-Which is fountain of all graces in us. Pierced-Every one of us by our sins pierced him, and many of the Jews literally. Mourn-They shall literally lament the crucifying of the Lord Jesus. In bitterness-True repentance will bitterly lament the sins which brought sorrows and shame upon our Lord.

Verse 10. I will pour upon the house of David] This is the way in which the Jews themselves shall be brought into the Christian Church. 1. “They shall have the spirit of grace,” God will show them that he yet bears favour to them. 2. They shall be excited to fervent and continual prayer for the restoration of the Divine favour. 3. Christ shall be preached unto them; and they shall look upon and believe in him whom they pierced, whom they crucified at Jerusalem. 4. This shall produce deep and sincere repentance; they shall mourn, and be in bitterness of soul, to think that they had crucified the Lord of life and glory, and so long continued to contradict and blaspheme, since that time.

Verse 10. And I will pour, &c. — God’s signal interposition in behalf of Judah and Jerusalem, after their future restoration, having been foretold, the prophet proceeds to foretel their conversion to Christianity. But though the prophet speaks of this after he has foretold their restoration, it does not follow that it shall take place after that event. It is certainly much more probable that they will first be brought to repentance for the sin of rejecting and crucifying their Messiah, and to believe in him with their heart unto righteousness, and then that God will bestow upon them that great mercy of re-establishing them in the possession of Canaan: see note on verse 2. “The Jews had stumbled and fallen at the stone of stumbling and rock of offence, the Messiah, in his humble appearance, as Isaiah foretold. That no one might be surprised at this sudden change of their affairs, [namely, their restoration to their own land, and their prosperity therein,] Zechariah tells us, they should themselves be first changed, and repent heartily of that sin which had been the cause of their fall, for God should pour out on them the spirit of grace and supplication, that they might look with compunction of heart on him whom they had pierced; and he should, by his Spirit, improve those good dispositions into a thorough conviction of his being the Messiah, whom they had rejected: for this they should weep bitterly, verse 11, and make earnest supplications till received again into his grace and favour. This done, it follows, Zechariah 13:1, In that day shall a fountain be opened, &c. Now who were they whose sin and uncleanness were washed away, but the house of David, and the inhabitants of Jerusalem; the same who had sinned, and mourned, and repented, and were therefore pardoned? What did they mourn for, but for him whom they had pierced, and whose death they had bewailed with all the solemnities of true mourners? It was then the act and sin of the house of David, and of the inhabitants of Jerusalem, that they pierced and slew him whom they now looked upon; for which their land was treated as polluted, and removed out of God’s sight into captivity, not to be restored to them till their sin was remitted upon their true repentance. Thus much is evident from the context:” see Chandler’s Defence, and Dodd.

But though this passage may chiefly relate to the future and general conversion of the Jews to the Christian faith, Which St. Paul calls life from the dead, and therefore will not receive its full accomplishment till that event takes place; yet it may also be understood of some other prior conversions of the Jewish people, and particularly of those of the many thousands brought to repentance by the preaching of John the Baptist, of Christ, and his apostles. For it appears from the accounts we have in the New Testament, that though the rulers and leading men among the Jews were not converted in that age of the Christian Church, yet a vast number of the people were. So that this prophecy has, in some degree at least, been already fulfilled, and the spirit of grace and supplication hath been poured out in a measure, if not upon the house of David, yet upon the inhabitants of Jerusalem. In the expression, They shall look upon me whom they have pierced, (the words being spoken by God,) is implied, that in the piercing of Christ, God himself, figuratively speaking, was pierced through the wounds of his beloved Son, he being infinitely dear to his heavenly Father, and his cause the cause of God. This passage is undoubtedly cited in St. John’s gospel, John 19:37. Oyontai eiv on exekenthsan, They shall look on him whom they have pierced. For although the present Hebrew text is, yla wcybh, They shall look unto me, between forty and fifty MSS. are produced which read wwla, unto him, with the concurrence of other authorities. They shall mourn for him — They shall heartily lament the crucifying of the Lord Jesus, not only as the sinful, cruel act of their fathers, but as that in which their sins had a great share. As one mourneth for his only son — With an unfeigned and real, a great and long-continued, a deep and lasting sorrow, such as is the sorrow of a father on the death of an only son: they shall retain it inwardly, and express it outwardly, as in the funeral mournings on such occasions. And shall be in bitterness for him — True repentance will bitterly lament the sins that brought sorrows and pain upon the Son of God.

Ver. 10. I will pour upon the house of David— the spirit of grace and of supplication. This promise was in part fulfilled on the day of Pentecost, when so many of the inhabitants of Jerusalem cried for mercy under Peter’s sermon; and will be more abundantly fulfilled in the latter day, when the residue of the Spirit shall be poured out from on high.

They shall look upon me whom they have pierced, transfixed on the cross, as quoted in John 19:37. The LXX read the words figuratively, “whom they have insulted,” or long provoked by revolt and crimes. But that is not the sense of Zechariah, for he says in a following chapter, “the Lord my God shall come, and all the saints with thee.” Such also is the import of Psalms 50:3Psalm 50:3. Revelation 1:7. The millennarian fathers understand the text of Christ’s second appearance, to take vengeance on all the obdurate enemies of the church, and of the commencement of his personal reign on earth for a thousand years, to renew the evidences of revelation, and to fill the earth with all temporal and spiritual blessings, as described by the holy prophets. Acts 3:21. For myself, I never could believe that Christ will personally dwell in temples made with hands; but the glory of his presence is promised, and what can the church ask more? Ezekiel 43:1.

10. The spirit of grace and of supplications — See on Joel 2:28. Grace is, as in many other passages in the Old Testament, the favor shown by Jehovah toward his people (compare Zechariah 4:7). In this passage it is thought of as active within man, making him conscious of wrongdoing and leading him to make supplication for mercy and pardon (compare Romans 2:4, “the goodness of God leadeth thee to repentance”). The house of David,… the inhabitants of Jerusalem — The former as in verse 7; the latter may represent the population of the whole land, for the spiritual blessings are surely not to be limited to the inhabitants of the capital. The entire nation, from the rulers down, shall turn in humble penitence to Jehovah, and then they shall become partakers of the spiritual gifts (compare Zechariah 13:1). They shall look upon me whom they have pierced — The speaker is Jehovah; the subject of look and have pierced is the house of David and the inhabitants of Jerusalem; me can refer only to Jehovah, whom they have pierced (metaphorically) by their cruel rebellion. The look is one of contrition. Mourn for him — The pronoun can refer only to some representative of Jehovah whom they rejected. “The prophet may have pictured to himself the man of God, whom he leaves mysteriously indefinite, as a prophetic national leader, who incurs at the hands of princes and people the fate prepared, according to tradition, by Manasseh for Isaiah, by Jehoiakim for Uriah (Jeremiah 26:20ff.), and by several rulers almost for Jeremiah.” Some interpret him as referring to Jehovah himself — for me. If so, the change from the first to the third person must be explained by the tendency, which is common in prophetic discourse, not to distinguish clearly between Jehovah and his representative (compare introductory remarks to Zechariah 11:4-14). The thought might be expressed more clearly in a paraphrase, “They shall look unto me whom they pierced in the person of my representative, and they shall mourn for him whom they thus cruelly rejected.” There may be an allusion to the fate of the good shepherd whom the people rejected (compare Zechariah 11:4-14). On the other hand, some see in the representative of Jehovah the good high priest Onias III, who was deposed in 175 and slain in 170 (2 Macc. 4:27-34). In John 19:37, this passage is applied to Jesus (see Introduction p. 603f). Some Hebrew manuscripts and some manuscripts of LXX. read unto him instead of upon me, R.V. unto me, and some modern commentators consider it the original. However, it seems preferable to retain the present Hebrew text; the change into him is probably due to the desire of a pious Jew to remove a reading which he considered offensive, because it made God himself the object of a murderous attack. The rest of the verse indicates the bitterness of the grief (see on Amos 8:10).

V. 11. In that day-When the Jews shall mourn for their sins, and for that great sin, crucifying the Lord of glory. A great mourning-A mourning exprest by the greatest the Jews ever were acquainted with, and which for its greatness grew into a proverb. The mourning for Josiah slain at Hadadrimmon, a town in the valley of Megiddo.

Verse 11. A great mourning] A universal repentance.

As the mourning of Hadadrimmon] They shall mourn as deeply for the crucified Christ as their forefathers did for the death of Josiah, who was slain at Hadadrimmon in the valley of Megiddon. See 2 Chronicles 35:24, 25.

Verses 11-14. In that day — When the Jews shall mourn for their sins, and for that great sin, the crucifying the Lord of glory; there shall be a great mourning in Jerusalem — A mourning expressed by the greatest the Jews ever experienced, the mourning for Josiah slain in Hadadrimmon, a town in the valley of Megiddon. There the lamentations for that good prince began, and were continued for many days from thence to Jerusalem, whither his body was carried to be interred in the sepulchre of his fathers; and there all Judah and Jerusalem mourned for him, and appointed the day to be annually observed with lamentations: so that from thenceforward the mourning for Josiah became a proverb for an extraordinary lamentation. And the land shall mourn, every family apart — The whole land shall mourn in a most solemn manner: and every family shall sequester themselves from business and conversation for that purpose. The house of David apart, and their wives apart — Those of the royal family, who have rejected Christ, shall lead the way. Even husbands and wives shall abstain from each others company, as was usual in times of solemn humiliation. Or, as some learned men suggest, in solemn processions, it was usual for the several orders of men to go distinctly, and likewise for the women to go in ranks by themselves, each tribe, or order of men and women, using a distinct form of lamentation, and expressing their sorrow in different words. This was probably done in the mourning for Josiah, and observed in the times after the return from captivity: see 2 Chronicles 35:25, to which ceremonies the expressions of text may allude. The family of Nathan apart — David had a son named Nathan, 2 Samuel 5:14. This branch of the royal family seems to be here meant, as that by Solomon is implied in the preceding clause. “It is possible,” says Newcome, “that at the final restoration of the Jews, the genealogies of some tribes may be found to have been preserved; and that the family of David may be traced up to more than one of its collateral branches; each of which, on account of its distinguished eminence, is to mourn apart.” The house of Levi apart — If the tribe of Levi be intended, it may be observed, the sacerdotal tribe were the most bitter persecutors of Christ; they hired the traitor, they sought witnesses; the high-priest, the head of that family, condemned him to die: for all which sins they shall one day be called upon to reckon with God, and therefore, above other tribes, are particularly named as chief mourners, for their injustice and cruelty to their Messiah. But probably a Levi, mentioned Luke 3:29, is meant. The family of Shimei apart — For Shimei, the LXX., Arabic, and Syriac have Simeon. “As Nathan, Simeon, and Levi, are all reckoned among the progenitors of Christ, Luke 3:29- 31, may not their families be mentioned by name as more particularly concerned in the guilt to be lamented? For neither did his brethren believe in him, John 7:5.” — Blayney. All the families that remain, every family apart, and their wives apart — Thus, after the mention of four particulars, he completes the induction by a general clause. As if he had said, It would be tedious to mention every family and their wives, though but once, therefore a general comprehensive account may suffice: some of every family, of the whole remnant of Israel, shall mourn, look to, believe in, and obey Christ. Thus the mourning of the Jews for their Messiah shall bear some proportion to their violence and cruelty against him; and they, through faith, shall live by the death of him whom they slew, and rise to glory by him whom they loaded with reproaches! What will not grace do, when it converts, accepts, comforts, and glorifies such offenders!

Ver. 11. A great mourning—as the mourning of Hadadrimmon. Rimmon was the idol of Damascus, which in some idolatrous times had been set up there. 2 Kings 5:18. The jews mourned for their good king Josiah when he fell in the valley of Megiddo, fighting with Pharaoh-necho. But the prophet had in view another and a still greater mourning, of which this was but a figure; a mourning for sin, especially for the unparalleled sin of having crucified the Lord of glory.

Verses 11-14 continue the description of the intensity and universality of the lamentation. 11. Hadadrimmon in the valley of Megiddon — This expression has received many different interpretations; even the ancient versions differ from one another. At present two views stand out most prominently: (1) The Plain of Megiddo was the scene of one of the most disastrous events in Hebrew history, the fatal wounding of King Josiah (2 Kings 23:29, 30; 2 Chronicles 35:20ff.). For many years a public lamentation was held in commemoration of the death of this king (2 Chronicles 35:25; compare Jeremiah 22:10); and it is with this mourning over the death of Josiah that the mourning mentioned here is connected by many. Hadadrimmon is then understood as the place where Josiah fell. To this interpretation it has been objected that the mourning for Josiah took place in Jerusalem, not at the place of his death. The force of this objection is recognized by many, hence they understand the reference not of the public mourning but of the lamentation which arose as soon as the news of Josiah’s fatal injury spread. Another difficulty is presented by the name Hadadrimmon, for no place bearing that name has yet been found, though it has been identified with the small village Rummaneh, near Megiddo. (2) Some commentators connect the phrase with the weeping for Tammuz (Ezekiel 8:14), who is identical with the Phoenician deity Adonis. The name Hadadrimmon consists of two elements, both names of the storm god, who is thought to be the same as Tammuz-Adonis. That it was customary to hold mournings for the latter is proven by the passage in Ezekiel, but the identification of Hadadrimmon with Adonis is by no means certain; besides, it is exceedingly doubtful that a prophet or any other devout Israelite would illustrate the depth of repentance and sorrow by a reference to an abominable heathen practice. Targum identifies Hadadrimmon with the slayer of King Ahab (1 Kings 22:34ff.), but this identification also is improbable; therefore the most probable view is still that which connects the passage with the lamentation for Josiah upon the battlefield, immediately after his fatal wounding.

V. 12. The house of Nathan-The royal family in both branches of it, Solomon’s and Nathan’s.

Verse 12. Every family apart] The meaning of the word apart, which recurs here so often, may be this: Their sorrow shall be so deep and distressing, that every one will endeavour to avoid another, and vent his grief and distress of soul in private. And even husbands and wives shall separate from each other in this general mourning, as they were obliged to do by law in certain circumstances. See 1 Corinthians 7:5, and the note there.

ZECHARIAH

Verses 11-14. In that day — When the Jews shall mourn for their sins, and for that great sin, the crucifying the Lord of glory; there shall be a great mourning in Jerusalem — A mourning expressed by the greatest the Jews ever experienced, the mourning for Josiah slain in Hadadrimmon, a town in the valley of Megiddon. There the lamentations for that good prince began, and were continued for many days from thence to Jerusalem, whither his body was carried to be interred in the sepulchre of his fathers; and there all Judah and Jerusalem mourned for him, and appointed the day to be annually observed with lamentations: so that from thenceforward the mourning for Josiah became a proverb for an extraordinary lamentation. And the land shall mourn, every family apart — The whole land shall mourn in a most solemn manner: and every family shall sequester themselves from business and conversation for that purpose. The house of David apart, and their wives apart — Those of the royal family, who have rejected Christ, shall lead the way. Even husbands and wives shall abstain from each others company, as was usual in times of solemn humiliation. Or, as some learned men suggest, in solemn processions, it was usual for the several orders of men to go distinctly, and likewise for the women to go in ranks by themselves, each tribe, or order of men and women, using a distinct form of lamentation, and expressing their sorrow in different words. This was probably done in the mourning for Josiah, and observed in the times after the return from captivity: see 2 Chronicles 35:25, to which ceremonies the expressions of text may allude. The family of Nathan apart — David had a son named Nathan, 2 Samuel 5:14. This branch of the royal family seems to be here meant, as that by Solomon is implied in the preceding clause. “It is possible,” says Newcome, “that at the final restoration of the Jews, the genealogies of some tribes may be found to have been preserved; and that the family of David may be traced up to more than one of its collateral branches; each of which, on account of its distinguished eminence, is to mourn apart.” The house of Levi apart — If the tribe of Levi be intended, it may be observed, the sacerdotal tribe were the most bitter persecutors of Christ; they hired the traitor, they sought witnesses; the high-priest, the head of that family, condemned him to die: for all which sins they shall one day be called upon to reckon with God, and therefore, above other tribes, are particularly named as chief mourners, for their injustice and cruelty to their Messiah. But probably a Levi, mentioned Luke 3:29, is meant. The family of Shimei apart — For Shimei, the LXX., Arabic, and Syriac have Simeon. “As Nathan, Simeon, and Levi, are all reckoned among the progenitors of Christ, Luke 3:29- 31, may not their families be mentioned by name as more particularly concerned in the guilt to be lamented? For neither did his brethren believe in him, John 7:5.” — Blayney. All the families that remain, every family apart, and their wives apart — Thus, after the mention of four particulars, he completes the induction by a general clause. As if he had said, It would be tedious to mention every family and their wives, though but once, therefore a general comprehensive account may suffice: some of every family, of the whole remnant of Israel, shall mourn, look to, believe in, and obey Christ. Thus the mourning of the Jews for their Messiah shall bear some proportion to their violence and cruelty against him; and they, through faith, shall live by the death of him whom they slew, and rise to glory by him whom they loaded with reproaches! What will not grace do, when it converts, accepts, comforts, and glorifies such offenders!

Ver. 12. Every family apart—and their wives apart. Nothing is more expressive of the nature of genuine repentance than its seeking the shade, and retiring from public view, to weep and to mourn alone. The presence of dearest friends would be found an impediment to that communion with heaven which the penitent seeks, and to those contrite and broken-hearted confessions of sin and unworthiness in which he is constrained to indulge; and when this spirit of godly sorrow shall pervade whole families, towns and districts, as it will do in the latter day, the mourning will be like that which was heard in Egypt, when in every house there was some dead. Religion is moreover a personal concern; every family and each individual have their own sins to confess and to mourn over, for each must give account of himself to God. The great sin of the house of David, and of the inhabitants of Jerusalem, would lie heavy upon their hearts. Scarcely a family would be found in Judea, but on entering it they would be seen weeping over their former obstinacy and unbelief. They will not only weep together when they meet, but retire to mourn in secret over their own iniquity. Scarcely a closet or place of retirement shall be found, but some one will be seen watering it with his tears. Such is the picture which the prophet gives of this national repentance in the latter day.

Verses 12-14 describe the universality of the lamentation. All parts of the community will participate, and all will weep as over the loss of a loved one. Their wives apart — The men were the moving spirits in the rejection of the representative of Jehovah, but the women will feel themselves involved in the guilt. For the separation of the sexes compare Exodus 15:20. Family — Is used here not in the narrow sense in which we are accustomed to use the term, but in the wider sense of clan or tribe. The community is made up of a great number of such; of these four representative families are named; the others are included in “all the families that remain” (verse 14). David… Nathan… Levi… Shimei — The last is literally “the Shimeites.” Jerome reproduces the rabbinical interpretation of these names thus: “In David the regal tribe is included, that is, Judah; in Nathan the prophetic order is described. Levi refers to the priests, for from him sprang the priesthood. In Simeon the teachers are included, as the companies of masters sprang from that tribe. He says nothing about the other tribes, as they had no special privilege or dignity.” So far as Simeon is concerned, the explanation breaks down, for Shimeites has no connection with Simeon; it is rather the patronymic of Shimei. Only two of the groups named can be determined with certainty. House of David means the successors of David, that is, the civil rulers (see on verse 7); house of Levi represents the priesthood, the ecclesiastical rulers. The two are mentioned to indicate that even the most prominent in the community will join in the mourning. Nathan might be the well-known prophet bearing that name (2 Samuel 7:2); if so, house of Nathan would denote the prophetic order. In view of Zechariah 13:2ff., this interpretation is improbable; besides, the use of house implied in the interpretation would not be in accord with its use in the other expressions. Perhaps it is better to see here a reference to Nathan, the son of David (2 Samuel 5:14; Luke 3:31); if so, house of Nathan denotes the descendants of this son of David. If this is the correct interpretation, then it becomes quite probable that the other name denotes a branch of the family of Levi, namely, Shimei, the grandson of Levi (Numbers 3:17ff.); the Shimeites are the descendants of this Shimei. Why these two unimportant families should be singled out and placed alongside of the chief representatives we do not know; it may be simply to indicate that the families of prominence as well as those living in obscurity will participate in the mourning.

V. 13. The house of Levi-The sacerdotal tribe were the most bitter persecutors of Christ, they hired the traitor, they sought witness; the high priest, (head of that family) condemned him to die, for all which they shall one day reckon with God, and therefore above other tribes they are particularly named as chief mourners for their cruelty to Christ.

Verses 11-14. In that day — When the Jews shall mourn for their sins, and for that great sin, the crucifying the Lord of glory; there shall be a great mourning in Jerusalem — A mourning expressed by the greatest the Jews ever experienced, the mourning for Josiah slain in Hadadrimmon, a town in the valley of Megiddon. There the lamentations for that good prince began, and were continued for many days from thence to Jerusalem, whither his body was carried to be interred in the sepulchre of his fathers; and there all Judah and Jerusalem mourned for him, and appointed the day to be annually observed with lamentations: so that from thenceforward the mourning for Josiah became a proverb for an extraordinary lamentation. And the land shall mourn, every family apart — The whole land shall mourn in a most solemn manner: and every family shall sequester themselves from business and conversation for that purpose. The house of David apart, and their wives apart — Those of the royal family, who have rejected Christ, shall lead the way. Even husbands and wives shall abstain from each others company, as was usual in times of solemn humiliation. Or, as some learned men suggest, in solemn processions, it was usual for the several orders of men to go distinctly, and likewise for the women to go in ranks by themselves, each tribe, or order of men and women, using a distinct form of lamentation, and expressing their sorrow in different words. This was probably done in the mourning for Josiah, and observed in the times after the return from captivity: see 2 Chronicles 35:25, to which ceremonies the expressions of text may allude. The family of Nathan apart — David had a son named Nathan, 2 Samuel 5:14. This branch of the royal family seems to be here meant, as that by Solomon is implied in the preceding clause. “It is possible,” says Newcome, “that at the final restoration of the Jews, the genealogies of some tribes may be found to have been preserved; and that the family of David may be traced up to more than one of its collateral branches; each of which, on account of its distinguished eminence, is to mourn apart.” The house of Levi apart — If the tribe of Levi be intended, it may be observed, the sacerdotal tribe were the most bitter persecutors of Christ; they hired the traitor, they sought witnesses; the high-priest, the head of that family, condemned him to die: for all which sins they shall one day be called upon to reckon with God, and therefore, above other tribes, are particularly named as chief mourners, for their injustice and cruelty to their Messiah. But probably a Levi, mentioned Luke 3:29, is meant. The family of Shimei apart — For Shimei, the LXX., Arabic, and Syriac have Simeon. “As Nathan, Simeon, and Levi, are all reckoned among the progenitors of Christ, Luke 3:29- 31, may not their families be mentioned by name as more particularly concerned in the guilt to be lamented? For neither did his brethren believe in him, John 7:5.” — Blayney. All the families that remain, every family apart, and their wives apart — Thus, after the mention of four particulars, he completes the induction by a general clause. As if he had said, It would be tedious to mention every family and their wives, though but once, therefore a general comprehensive account may suffice: some of every family, of the whole remnant of Israel, shall mourn, look to, believe in, and obey Christ. Thus the mourning of the Jews for their Messiah shall bear some proportion to their violence and cruelty against him; and they, through faith, shall live by the death of him whom they slew, and rise to glory by him whom they loaded with reproaches! What will not grace do, when it converts, accepts, comforts, and glorifies such offenders!

Verses 12-14 describe the universality of the lamentation. All parts of the community will participate, and all will weep as over the loss of a loved one. Their wives apart — The men were the moving spirits in the rejection of the representative of Jehovah, but the women will feel themselves involved in the guilt. For the separation of the sexes compare Exodus 15:20. Family — Is used here not in the narrow sense in which we are accustomed to use the term, but in the wider sense of clan or tribe. The community is made up of a great number of such; of these four representative families are named; the others are included in “all the families that remain” (verse 14). David… Nathan… Levi… Shimei — The last is literally “the Shimeites.” Jerome reproduces the rabbinical interpretation of these names thus: “In David the regal tribe is included, that is, Judah; in Nathan the prophetic order is described. Levi refers to the priests, for from him sprang the priesthood. In Simeon the teachers are included, as the companies of masters sprang from that tribe. He says nothing about the other tribes, as they had no special privilege or dignity.” So far as Simeon is concerned, the explanation breaks down, for Shimeites has no connection with Simeon; it is rather the patronymic of Shimei. Only two of the groups named can be determined with certainty. House of David means the successors of David, that is, the civil rulers (see on verse 7); house of Levi represents the priesthood, the ecclesiastical rulers. The two are mentioned to indicate that even the most prominent in the community will join in the mourning. Nathan might be the well-known prophet bearing that name (2 Samuel 7:2); if so, house of Nathan would denote the prophetic order. In view of Zechariah 13:2ff., this interpretation is improbable; besides, the use of house implied in the interpretation would not be in accord with its use in the other expressions. Perhaps it is better to see here a reference to Nathan, the son of David (2 Samuel 5:14; Luke 3:31); if so, house of Nathan denotes the descendants of this son of David. If this is the correct interpretation, then it becomes quite probable that the other name denotes a branch of the family of Levi, namely, Shimei, the grandson of Levi (Numbers 3:17ff.); the Shimeites are the descendants of this Shimei. Why these two unimportant families should be singled out and placed alongside of the chief representatives we do not know; it may be simply to indicate that the families of prominence as well as those living in obscurity will participate in the mourning.

Verses 11-14. In that day — When the Jews shall mourn for their sins, and for that great sin, the crucifying the Lord of glory; there shall be a great mourning in Jerusalem — A mourning expressed by the greatest the Jews ever experienced, the mourning for Josiah slain in Hadadrimmon, a town in the valley of Megiddon. There the lamentations for that good prince began, and were continued for many days from thence to Jerusalem, whither his body was carried to be interred in the sepulchre of his fathers; and there all Judah and Jerusalem mourned for him, and appointed the day to be annually observed with lamentations: so that from thenceforward the mourning for Josiah became a proverb for an extraordinary lamentation. And the land shall mourn, every family apart — The whole land shall mourn in a most solemn manner: and every family shall sequester themselves from business and conversation for that purpose. The house of David apart, and their wives apart — Those of the royal family, who have rejected Christ, shall lead the way. Even husbands and wives shall abstain from each others company, as was usual in times of solemn humiliation. Or, as some learned men suggest, in solemn processions, it was usual for the several orders of men to go distinctly, and likewise for the women to go in ranks by themselves, each tribe, or order of men and women, using a distinct form of lamentation, and expressing their sorrow in different words. This was probably done in the mourning for Josiah, and observed in the times after the return from captivity: see 2 Chronicles 35:25, to which ceremonies the expressions of text may allude. The family of Nathan apart — David had a son named Nathan, 2 Samuel 5:14. This branch of the royal family seems to be here meant, as that by Solomon is implied in the preceding clause. “It is possible,” says Newcome, “that at the final restoration of the Jews, the genealogies of some tribes may be found to have been preserved; and that the family of David may be traced up to more than one of its collateral branches; each of which, on account of its distinguished eminence, is to mourn apart.” The house of Levi apart — If the tribe of Levi be intended, it may be observed, the sacerdotal tribe were the most bitter persecutors of Christ; they hired the traitor, they sought witnesses; the high-priest, the head of that family, condemned him to die: for all which sins they shall one day be called upon to reckon with God, and therefore, above other tribes, are particularly named as chief mourners, for their injustice and cruelty to their Messiah. But probably a Levi, mentioned Luke 3:29, is meant. The family of Shimei apart — For Shimei, the LXX., Arabic, and Syriac have Simeon. “As Nathan, Simeon, and Levi, are all reckoned among the progenitors of Christ, Luke 3:29- 31, may not their families be mentioned by name as more particularly concerned in the guilt to be lamented? For neither did his brethren believe in him, John 7:5.” — Blayney. All the families that remain, every family apart, and their wives apart — Thus, after the mention of four particulars, he completes the induction by a general clause. As if he had said, It would be tedious to mention every family and their wives, though but once, therefore a general comprehensive account may suffice: some of every family, of the whole remnant of Israel, shall mourn, look to, believe in, and obey Christ. Thus the mourning of the Jews for their Messiah shall bear some proportion to their violence and cruelty against him; and they, through faith, shall live by the death of him whom they slew, and rise to glory by him whom they loaded with reproaches! What will not grace do, when it converts, accepts, comforts, and glorifies such offenders!

Verses 12-14 describe the universality of the lamentation. All parts of the community will participate, and all will weep as over the loss of a loved one. Their wives apart — The men were the moving spirits in the rejection of the representative of Jehovah, but the women will feel themselves involved in the guilt. For the separation of the sexes compare Exodus 15:20. Family — Is used here not in the narrow sense in which we are accustomed to use the term, but in the wider sense of clan or tribe. The community is made up of a great number of such; of these four representative families are named; the others are included in “all the families that remain” (verse 14). David… Nathan… Levi… Shimei — The last is literally “the Shimeites.” Jerome reproduces the rabbinical interpretation of these names thus: “In David the regal tribe is included, that is, Judah; in Nathan the prophetic order is described. Levi refers to the priests, for from him sprang the priesthood. In Simeon the teachers are included, as the companies of masters sprang from that tribe. He says nothing about the other tribes, as they had no special privilege or dignity.” So far as Simeon is concerned, the explanation breaks down, for Shimeites has no connection with Simeon; it is rather the patronymic of Shimei. Only two of the groups named can be determined with certainty. House of David means the successors of David, that is, the civil rulers (see on verse 7); house of Levi represents the priesthood, the ecclesiastical rulers. The two are mentioned to indicate that even the most prominent in the community will join in the mourning. Nathan might be the well-known prophet bearing that name (2 Samuel 7:2); if so, house of Nathan would denote the prophetic order. In view of Zechariah 13:2ff., this interpretation is improbable; besides, the use of house implied in the interpretation would not be in accord with its use in the other expressions. Perhaps it is better to see here a reference to Nathan, the son of David (2 Samuel 5:14; Luke 3:31); if so, house of Nathan denotes the descendants of this son of David. If this is the correct interpretation, then it becomes quite probable that the other name denotes a branch of the family of Levi, namely, Shimei, the grandson of Levi (Numbers 3:17ff.); the Shimeites are the descendants of this Shimei. Why these two unimportant families should be singled out and placed alongside of the chief representatives we do not know; it may be simply to indicate that the families of prominence as well as those living in obscurity will participate in the mourning.