Zechariah · Chapter 13

V. 1. A fountain-The blood of Christ. Opened-The spouse is to Christ a fountain sealed, but Christ is to sinners a fountain opened. Inhabitants of Jerusalem-The inhabitants of Jerusalem are all to whom the gospel is preached. For uncleanness-For purging away all manner of sins and uncleannesses.

Verse 1. In that day there shall be a fountain opened] This chapter is a continuation of the preceding, and should not have been separated from it. A fountain] The source of mercy in Christ Jesus; perhaps referring to the death he should die, and the piercing of his side, when blood and water issued out.

To the house of David] To David’s family, and such like persons as it included. See the history of David and his sons, and then learn for whom Christ shed his blood.

Inhabitants of Jerusalem] Such like persons as the Jews were in every part of their history, and in their last times, when they clamoured for the blood of Christ, and pursued him unto death! Learn from this also for whom Christ died! These were the worst of the human race; and if he died for them, none need despair. They rejected, betrayed, crucified, slew, and blasphemed Christ, and afterwards persecuted his followers. For these he died! Yes: and he tasted death for EVERY MAN.

For sin and for uncleanness.] For the removal of the guilt of sin, and for the purification of the soul from the uncleanness or pollution of sin.

Verse 1. In that day — When the Lamb of God shall be offered up a sacrifice for mankind, and the gospel shall be preached, in which the glad tidings of our redemption are published. This seems to be a continuation of the prophecy begun at the ninth verse of the preceding chapter; and the meaning to be that, through the atoning sacrifice of the Messiah, the repentance and humiliation there described should be accepted of God, and followed with a full pardon and gracious communication of sanctifying grace to the penitent. There shall be a fountain opened — “The blood of Christ, which cleanseth from all sin, (1 John 1:7,) is manifestly here intended, the Jews being, upon their repentance and conversion, to be admitted to all the privileges of the Christian covenant.” Probably there may be an allusion in the words “to the one great spring at Jerusalem, (mentioned Isaiah 7:3,) which served the uses of king and people.” See Vitringa. The spouse of Christ, his church, is a spring shut up, a fountain sealed, Song of Solomon 4:12; but Christ is to sinners a fountain opened: under the law, he was as the waters of the temple for the Jews; but now his merits are opened to us Gentiles, free for all, and of easy access, and of sovereign virtue to heal. For sin and for uncleanness — The original words here used, tacj and hdn, are “legal terms; the former denotes sin generally, or any transgression of the law which required atonement, and is sometimes put for the means of purification from it, Numbers 19:9-17; the latter is used for that uncleanness, or legal defilement, which secluded a man from all intercourse with God, and holy things. Now whatever efficacy the blood of bulls and of goats, and the ashes of a heifer, sprinkled on the unclean, had to purify from legal sin and defilement, the same is ascribed to the blood of Christ in the Christian dispensation, for purging the conscience of a sinner from the guilt of dead works, or moral pollution.” — Blayney. The legal washings were but shadows and types of this matchless, healing, purifying fountain, which never fails to heal all those that apply to it. It must be observed, likewise, that spiritual graces and influences, communicated by the Holy Spirit, are also compared to a fountain, Joel 3:17; and by these sinners are represented as being washed and cleansed, Ezekiel 36:25; Titus 3:5.

Verse 1. In that day there shall be a fountain opened—for sin and for uncleanness. The beasts slain without the camp, the execrated beasts, from whose ashes the waters of sprinkling were secreted, gave the chief of sinners, and the most polluted a title to enter the congregation of the Lord. In like manner, we should note, that the most holy persons, as Aaron and his sons, were washed before they were anointed to the priestly office. Solomon also was taken in haste to the great fountain of the Gihon, which rushes out at the foot of mount Zion, without the city, to be washed and consecrated. 1 Kings 1:33. Thus all believers must first be cleansed from sin in the laver of the new birth, and be sanctified by the renewing of the Holy Ghost. Titus 3:5.

This explains the preseding words, of looking to Him whom the jews had pierced; for without the shedding of blood there is no remission. This fountain was sufficient to wash the house of David, and the inhabitants of Jerusalem, when the culprit wept, as for his firstborn, (and many had given their children to Moloch) from the stains of war and of blood. But the word “fountain” denotes also the continual flowing of doctrine and of grace, which shall ever encrease, like the river which Ezekiel saw rising from the threshold of the new temple in the Zion of God: chap. 47. It designates also the abolition of the ceremonial law, as in the new covenant, Jeremiah 31:31; and the cessation of sacrifices, as in Psalm 40:6. Else what need of another priest of a higher order, and a more efficacious fountain?

COMMUNION WITH JEHOVAH, 1-6.

The penitential mourning and supplication will not be in vain. Jehovah will be merciful, remove all sin, and bring about a complete moral transformation in the inhabitants of Jerusalem. Intimate fellowship with Jehovah will be restored, and everything that in any way might hinder direct communion will be swept away.

1. In that day — When the mourning described in Zechariah 12:10-14, will be held. Shall be a fountain opened — Zechariah 12:10, ascribes the penitential mourning to the influence of a divinely sent spirit, which creates repentance for sin and leads the people to make penitential supplication; but Jehovah will provide also the means of purification. The figure is adopted in part from the “water of expiation” (Numbers 8:7), and in part from the “water of impurity” (Numbers 19:9; compare Ezekiel 36:25; Psalm 51:9). The water is only the symbol, the power that will remove the sin is divine. To the house of David and to the inhabitants of Jerusalem — See on Zechariah 12:10. High and low will be benefited by the provision. Sin… uncleanness — It is doubtful that the prophet means to distinguish here between inward sin and outward uncleanness which results from the former. The two terms are practically identical in meaning. Every kind of sin and uncleanness will be washed away. 2. The names of the idols — See on Hosea 2:17. Idolatry will be blotted out so completely that even the names of the idols will be forgotten. The prophets — Since they are to be removed, the author evidently thinks that in the new era they will prove a hindrance. Since the prophet played a very prominent part throughout the entire religious history of Israel, many hesitate to believe that this passage means to announce a complete cessation of all prophetic activity, and they see here only a condemnation of the so-called false prophets (see on Micah 3:7); for this view they find support in the fact that the prophets are mentioned here in close connection with idols and with the unclean spirit. But this fact by no means proves the point; at the most it proves that all prophecy deserves to be abolished like idols. The entire context makes it exceedingly probable that the prophet means to announce the removal of the entire prophetic order. This announcement might be made for one or the other of two reasons, either the entire prophetic order was expected to become so corrupt that it would need to be cut off, or the people as a whole were expected to reach such a perfect knowledge of Jehovah that the prophetic order would be no longer needed. That the author has in mind the prophetic order, and not individuals who might possess a prophetic experience, is clear from verses 4, 5. There is no reason to suppose that as long as prophecy existed the entire prophetic order became corrupt or was expected to become corrupt; at any rate, the utterances of the author of this section prove that in his days there were still men with sublime spiritual visions. On the other hand, Joel 2:28-30 (compare Jeremiah 31:34), expresses the expectation that in the Messianic age all flesh would have prophetic experiences, so that there would be no need of a distinct prophetic order. This hope of Joel, far from contradicting the teaching of this passage, interprets it. When all the people are blessed with prophetic visions there will be no need of a prophetic order, hence it will be removed. Unclean spirit — Literally, the spirit of uncleanness; that is, the spirit, or invisible inner power, which leads to unclean actions (see on Joel 2:28; compare 1 Kings 22:22).

With verse 3 may be compared Deuteronomy 18:20, where the death sentence is pronounced upon the prophet who claims to speak in the name of Jehovah when in reality he utters his own words. Father… mother — In that age the obligations to Jehovah will be more sacred than those arising from the most intimate blood relationship. Speakest lies… prophesieth — If in that age anyone claims special prophetic gifts, that claim itself proves him to be a liar and impostor, and so worthy of death. Thrust him through — Bring to a violent death (compare Zechariah 12:10).

V. 2. Cut off-I will utterly destroy idols and idolatry. The prophets-The false prophets. The unclean spirit-The devil who sets the false prophets to work.

Verse 2. I will cut off the names of the idols] There shall not only be no idolatry, but the very names of the idols shall be forgotten, or be held in such abhorrence that no person shall mention them. This prophecy seems to be ancient, and to have been delivered while idolatry had prevalence in Israel and Judah.

I will cause the prophets] All false teachers.

And the unclean spirit] That which leads to impurity, the spirit of divination; the lust of the flesh, and of the eye, and the pride of life. Satan shall have neither a being in, nor power over, the hearts of sincere believers in Christ.

Verse 2. I will cut off the names of the idols — I will utterly destroy idols and idolatry. The Jews were forbidden to mention the names of the heathen idols, Exodus 23:13; Joshua 23:7; and when idolatry should be utterly extirpated, the names of the idols should be buried in oblivion. “It has been urged, in proof that this prophecy was uttered before the Babylonish captivity, that idolatry and groundless pretensions to prophecy were common among the Jews at that time, which has not been the case since. But, admitting the Jews not to have been addicted to idolatry, or false prophesying, at any particular period, [since the Babylonish captivity,] who can say they will not fall into both those transgressions at some future time? It is probable they will do so; for Ezekiel, confessedly prophesying of the latter times, when Israel and Judah, incorporated again into one nation, shall return into their own land, says, to the same effect as Zechariah, Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions, Ezekiel 37:23. But besides, supposing the Jews themselves to remain untainted with those corruptions, it surely will not be denied that they do and may still prevail among other nations, who may be included in the term xrah, taken in its most general sense, the earth; and so I conceive it should be: for we are taught to expect that the conversion of the Jews will be followed by a further reformation in the world, Romans 11:15; and that the time will come, when the kingdoms of this world shall become the kingdoms of our God and of his Christ, Revelation 11:15; and the beast, the emblem of idolatry, and with him the false prophet, shall be cast into a lake of fire and brimstone, Revelation 19:2.” — Blayney. I will cause the prophets — The false prophets; and unclean spirit — This seems to mean those that prophesy by means of an unclean spirit: see Acts 16:16; Revelation 16:13; and what is said in the next verse of any one that shall prophesy, must be understood of those that undertake to prophesy by means of an impure spirit, or other false pretences.

Ver. 2. I will cut off the names of the idols out of the land. Their name and their reputation shall cease; and as oracles they shall be totally disregarded, wherever the gospel shall be preached. This is so eminently fulfilled that in christian countries the names of heathen idols are unknown. Men’s bodies were delivered from the power of demons as soon as the kingdom of Christ appeared, and the false prophets could no longer practise their divinations amidst the blaze of gospel light and glory.

COMMUNION WITH JEHOVAH, 1-6.

The penitential mourning and supplication will not be in vain. Jehovah will be merciful, remove all sin, and bring about a complete moral transformation in the inhabitants of Jerusalem. Intimate fellowship with Jehovah will be restored, and everything that in any way might hinder direct communion will be swept away.

1. In that day — When the mourning described in Zechariah 12:10-14, will be held. Shall be a fountain opened — Zechariah 12:10, ascribes the penitential mourning to the influence of a divinely sent spirit, which creates repentance for sin and leads the people to make penitential supplication; but Jehovah will provide also the means of purification. The figure is adopted in part from the “water of expiation” (Numbers 8:7), and in part from the “water of impurity” (Numbers 19:9; compare Ezekiel 36:25; Psalm 51:9). The water is only the symbol, the power that will remove the sin is divine. To the house of David and to the inhabitants of Jerusalem — See on Zechariah 12:10. High and low will be benefited by the provision. Sin… uncleanness — It is doubtful that the prophet means to distinguish here between inward sin and outward uncleanness which results from the former. The two terms are practically identical in meaning. Every kind of sin and uncleanness will be washed away. 2. The names of the idols — See on Hosea 2:17. Idolatry will be blotted out so completely that even the names of the idols will be forgotten. The prophets — Since they are to be removed, the author evidently thinks that in the new era they will prove a hindrance. Since the prophet played a very prominent part throughout the entire religious history of Israel, many hesitate to believe that this passage means to announce a complete cessation of all prophetic activity, and they see here only a condemnation of the so-called false prophets (see on Micah 3:7); for this view they find support in the fact that the prophets are mentioned here in close connection with idols and with the unclean spirit. But this fact by no means proves the point; at the most it proves that all prophecy deserves to be abolished like idols. The entire context makes it exceedingly probable that the prophet means to announce the removal of the entire prophetic order. This announcement might be made for one or the other of two reasons, either the entire prophetic order was expected to become so corrupt that it would need to be cut off, or the people as a whole were expected to reach such a perfect knowledge of Jehovah that the prophetic order would be no longer needed. That the author has in mind the prophetic order, and not individuals who might possess a prophetic experience, is clear from verses 4, 5. There is no reason to suppose that as long as prophecy existed the entire prophetic order became corrupt or was expected to become corrupt; at any rate, the utterances of the author of this section prove that in his days there were still men with sublime spiritual visions. On the other hand, Joel 2:28-30 (compare Jeremiah 31:34), expresses the expectation that in the Messianic age all flesh would have prophetic experiences, so that there would be no need of a distinct prophetic order. This hope of Joel, far from contradicting the teaching of this passage, interprets it. When all the people are blessed with prophetic visions there will be no need of a prophetic order, hence it will be removed. Unclean spirit — Literally, the spirit of uncleanness; that is, the spirit, or invisible inner power, which leads to unclean actions (see on Joel 2:28; compare 1 Kings 22:22).

With verse 3 may be compared Deuteronomy 18:20, where the death sentence is pronounced upon the prophet who claims to speak in the name of Jehovah when in reality he utters his own words. Father… mother — In that age the obligations to Jehovah will be more sacred than those arising from the most intimate blood relationship. Speakest lies… prophesieth — If in that age anyone claims special prophetic gifts, that claim itself proves him to be a liar and impostor, and so worthy of death. Thrust him through — Bring to a violent death (compare Zechariah 12:10).

V. 3. Prophesy-Falsely. His father-His dearest friends. Shall thrust him through-That is, shall wound, shall chastise him with stripes that may leave their marks behind.

Verse 3. When any shall yet prophesy] Falsely; such shall be the horror of such an evil, that there shall be no toleration of it. Itself, and they who practise it, shall be everywhere destroyed.

Verse 3. And when any shall yet prophesy — Namely, falsely; then his father and his mother shall say unto him — His dearest friends shall discourse with him, and inform him what the law of Moses directs in this case; Thou shalt not live — This probably is not to be considered as the condemnatory sentence; for, being private persons, they had no right to pronounce such a sentence; but it is a repetition of the law, which saith, that a false prophet ought not to be suffered to live, Deuteronomy 13:6-8. For thou speakest lies in the name of the Lord — Thou fallest under the sentence of the law. And his father and his mother shall thrust him through — Even the parents of such a person shall be forward to put in execution against him the penalties inflicted by the law upon false prophets and seducers. “They shall treat such a one in the same manner as their fathers did the true prophet, the Messiah; they shall pierce or thrust him through.” — Lowth. The purport of this passage seems to be, that very vigorous and decisive measures shall then be taken against every kind and degree of idolatry.

COMMUNION WITH JEHOVAH, 1-6.

The penitential mourning and supplication will not be in vain. Jehovah will be merciful, remove all sin, and bring about a complete moral transformation in the inhabitants of Jerusalem. Intimate fellowship with Jehovah will be restored, and everything that in any way might hinder direct communion will be swept away.

1. In that day — When the mourning described in Zechariah 12:10-14, will be held. Shall be a fountain opened — Zechariah 12:10, ascribes the penitential mourning to the influence of a divinely sent spirit, which creates repentance for sin and leads the people to make penitential supplication; but Jehovah will provide also the means of purification. The figure is adopted in part from the “water of expiation” (Numbers 8:7), and in part from the “water of impurity” (Numbers 19:9; compare Ezekiel 36:25; Psalm 51:9). The water is only the symbol, the power that will remove the sin is divine. To the house of David and to the inhabitants of Jerusalem — See on Zechariah 12:10. High and low will be benefited by the provision. Sin… uncleanness — It is doubtful that the prophet means to distinguish here between inward sin and outward uncleanness which results from the former. The two terms are practically identical in meaning. Every kind of sin and uncleanness will be washed away. 2. The names of the idols — See on Hosea 2:17. Idolatry will be blotted out so completely that even the names of the idols will be forgotten. The prophets — Since they are to be removed, the author evidently thinks that in the new era they will prove a hindrance. Since the prophet played a very prominent part throughout the entire religious history of Israel, many hesitate to believe that this passage means to announce a complete cessation of all prophetic activity, and they see here only a condemnation of the so-called false prophets (see on Micah 3:7); for this view they find support in the fact that the prophets are mentioned here in close connection with idols and with the unclean spirit. But this fact by no means proves the point; at the most it proves that all prophecy deserves to be abolished like idols. The entire context makes it exceedingly probable that the prophet means to announce the removal of the entire prophetic order. This announcement might be made for one or the other of two reasons, either the entire prophetic order was expected to become so corrupt that it would need to be cut off, or the people as a whole were expected to reach such a perfect knowledge of Jehovah that the prophetic order would be no longer needed. That the author has in mind the prophetic order, and not individuals who might possess a prophetic experience, is clear from verses 4, 5. There is no reason to suppose that as long as prophecy existed the entire prophetic order became corrupt or was expected to become corrupt; at any rate, the utterances of the author of this section prove that in his days there were still men with sublime spiritual visions. On the other hand, Joel 2:28-30 (compare Jeremiah 31:34), expresses the expectation that in the Messianic age all flesh would have prophetic experiences, so that there would be no need of a distinct prophetic order. This hope of Joel, far from contradicting the teaching of this passage, interprets it. When all the people are blessed with prophetic visions there will be no need of a prophetic order, hence it will be removed. Unclean spirit — Literally, the spirit of uncleanness; that is, the spirit, or invisible inner power, which leads to unclean actions (see on Joel 2:28; compare 1 Kings 22:22).

With verse 3 may be compared Deuteronomy 18:20, where the death sentence is pronounced upon the prophet who claims to speak in the name of Jehovah when in reality he utters his own words. Father… mother — In that age the obligations to Jehovah will be more sacred than those arising from the most intimate blood relationship. Speakest lies… prophesieth — If in that age anyone claims special prophetic gifts, that claim itself proves him to be a liar and impostor, and so worthy of death. Thrust him through — Bring to a violent death (compare Zechariah 12:10).

V. 4. A rough garment-Such as the true prophets were wont to wear.

Verse 4. Neither shall they wear a rough garment] A rough garment made of goats’ hair, coarse wool, or the coarse pile of the camel, was the ordinary garb of God’s prophets. And the false prophets wore the same; for they pretended to the same gifts, and the same spirit, and therefore they wore the same kind of garments. John Baptist had a garment of this kind.

Verses 4, 5. The prophets shall be ashamed every one of his vision — That is, of the extraordinary communication which he pretended to have received, when he uttered a prophecy which he knew to be false. Neither shall they wear a rough garment to deceive — The true prophets were wont to wear rough or hairy garments, and therefore the false ones did the same, in order to pass off their impostures; but the words here imply that they should do this no longer. But he shall say, I am no prophet — The name they so much affected before, they shall quite disown. I am a husbandman; man taught me to keep cattle from my youth — Disclaiming all pretensions to the character of a prophet, he shall profess himself to be no other than a plain, ordinary labouring man, employed in husbandry from his youth. Mr. Harmer’s observations on this passage, which he justly parallels with the declaration of Amos 1:14, go to show the incompatibility of such active and laborious employments with the retired and sedentary life of those who were trained up in the schools of the prophets, in order to qualify themselves for that profession.

4. In that day — When all are prophets. The prophets — Those who until then were members of the prophetic order. Shall be ashamed every one of his vision — A twofold interpretation is possible; either, they will be put to shame because their visions remain unfulfilled (compare Isaiah 1:29), or they will be so ashamed of their office that they will withdraw from it. The latter is to be preferred. When he hath prophesied — Better, when he would prophesy; when the suggestion comes to continue his former activity. Neither shall they wear a rough garment — R.V., “hairy mantle.” Such mantle was worn by Elijah (2 Kings 1:8) and by John the Baptist (Matthew 3:4); it may be that this was the conventional garb of the professional prophet; this they will discard. To deceive — Any teaching given under the guise of prophecy will be deception, since the era of the prophet as a special teacher has passed.

Verse 5. But he shall say, I am no prophet] This must be the case of a false prophet or diviner, who had been obliged to give up his infamous practice, and become even a labourer in the land. But having been known to be such, he is questioned by the people to see if he still were addicted in heart to the same practices. He declares he is no prophet, neither true nor false; that he is now a husbandman, and was brought up a herdsman.

Verses 4, 5. The prophets shall be ashamed every one of his vision — That is, of the extraordinary communication which he pretended to have received, when he uttered a prophecy which he knew to be false. Neither shall they wear a rough garment to deceive — The true prophets were wont to wear rough or hairy garments, and therefore the false ones did the same, in order to pass off their impostures; but the words here imply that they should do this no longer. But he shall say, I am no prophet — The name they so much affected before, they shall quite disown. I am a husbandman; man taught me to keep cattle from my youth — Disclaiming all pretensions to the character of a prophet, he shall profess himself to be no other than a plain, ordinary labouring man, employed in husbandry from his youth. Mr. Harmer’s observations on this passage, which he justly parallels with the declaration of Amos 1:14, go to show the incompatibility of such active and laborious employments with the retired and sedentary life of those who were trained up in the schools of the prophets, in order to qualify themselves for that profession.

Ver. 5. He shall say, I am no prophet. I am a husbandman. This is a luminous prediction of the cessation of heathen oracles. True predictions, or such as seemed to come to pass, were sometimes delivered in the temples by the pythonesses, as Augustine allows; for kings and governors could not for ever be deceived, though those oracles were by the christian fathers ascribed to demons. Plutarch has written a book on the cessation of oracles, and searches in vain for the cause. Tertullian, in his apology for the christian religion, tells us the cause; it is the coming of Christ, which has imposed silence on the demons. Zechariah foresaw this, and therefore joins the cessation of oracles with the advent and the death of Christ, as in the following words, where justice is invoked to take satisfaction for the sins of the people.

Verses 5, 6 indicate with what vehemence everyone will deny that he is a prophet He shall say — The subject is not everyone of verse 4, but the indefinite one, “one shall say”=it shall be said (G.-K., 144d), not necessarily by one who has been a prophet, for in such a case the statement would be an untruth, but by anyone who is suspected of claiming (compare verse 6) to be a prophet. I am no prophet — Compare Amos 7:14; but here the denial is made for another reason; the speaker disclaims any and all connection with the prophetic office. Man taught me to keep cattle from my youth — Better, R.V., “I have been made a bondman from my youth.” This answer need not be considered an untruth; and yet it receives additional force if we suppose that the prophet means to teach that in that day a person would rather assume the most despicable position, that of a slave, than be suspected of being a prophet. The reply proves unsatisfactory, and in verse 6 the inquirer is represented as continuing the questioning. What are these wounds in thine hands? — R.V., “between thine arms.” The suspicion seems to have been aroused in this case by the presence of wounds on the body of the suspect. The last three words have been variously interpreted, as referring to wounds on the palms of the hands, or on the arms, or between the arms, that is, on the breast. The last seems the most probable (compare 2 Kings 9:24); but the place of the wound is not essential. The nature of the wounds is not certain; they cannot be connected with verse 3; the questioner, connecting them, apparently, with the custom described in 1 Kings 18:28 (compare Deuteronomy 14:1; Jeremiah 16:6), seems to consider them marks of devotion, self-inflicted in the pursuit of the prophetic office, perhaps in order to create prophetic ecstasy; but this does not imply that he considered the person addressed a heathen or a false prophet, as distinguished from a true prophet. In reply the suspect insists that the wounds have nothing whatever to do with the prophetic office. I was wounded in the house of my friends — The last word, literally, lovers, or paramours, is often used of idols (compare Hosea 2:7, 10), and some give to it that meaning in this passage. If this is correct the reply contains an admission that at one time the speaker had taken part in idolatrous practices; but even then the form of the verb excludes the idea of self-mutilation. The context favors another interpretation, namely, to take lovers or friends literally, but not of the speaker’s parents, for in verse 5 he states that he has been a bondman from his youth, and the word here is used only of fresh wounds, so that the reference cannot be to punishment received in childhood. He means rather that he received the wounds in a “common brawl” in the house of his friends. The willingness with which he makes the admission indicates how anxious he is to remove all suspicion that he is in any way connected with the prophetic office.

V. 6. With which I was wounded-To recover me from ruining myself and others by imposture, see ver. 3.

Verse 6. What are these wounds in thine hands?] Marks which he had received in honour of his idols. But he shall excuse himself by stating that he had received these marks in his own family; when, most probably, they had been dedicated to some of those idols. See Clarke’s note on “Isaiah 44:5”. I do not think that these words are spoken at all concerning Jesus Christ. I have heard them quoted in this way; but I cannot hear such an application of them without horror. In quoting from the Old Testament in reference to the New, we cannot be too cautious. We may wound the truth instead of honouring it.

Verse 6. What are these wounds in thy hands — “Two ancient usages,” Blayney thinks, “are alluded to; the one, that of the idolatrous priests and prophets, who sought to engage the attention and favour of their deity by cutting and slashing themselves, as the priests of Baal did, 1 Kings 18:28; the other, that of those who cut themselves, as a token of their grief and mourning for their deceased relations and friends:” see note on Jeremiah 16:6. It appears, also, from Jeremiah 48:37, that these cuttings were performed on the hands in particular. “When therefore the man, now ashamed of his pretensions to prophesy, came to be challenged for those scars that were visible on his hands, he would deny them to have proceeded from any idolatrous cause; but would have them thought to be marks left by those wounds which he gave himself in the house of his relations and friends, in the paroxysms of his grief for the loss of them.” The word twkm, however, here rendered wounds, may be translated strokes, or marks, and is thought by many learned interpreters to signify some particular marks or characters, imprinted on the body of the person here spoken of, in honour of the particular God he worshipped. Thus the worshippers of Bacchus had an ivy leaf imprinted on their bodies. These impressions were most frequently made on the hands, to which the expression, Revelation 13:16, receiving the mark of the beast on the right hand, alludes; so that, according to this interpretation, the meaning of what is said here must be that, in the times here spoken of, inquiry would be made of those in whose hands any marks or characters were perceived, by what means they came there, and what they signified. These marks, Bishop Lowth observes, on Isaiah 44:5, “were made by punctures rendered indelible by fire, or by staining; thus the slave was marked with the name of his master; the soldier of his commander; the idolater with the name or ensign of his god. And the Christians seem to have imitated this practice, by what Procopius says, ‘Because many marked their wrists, or their arms, with the sign of the cross, or with the name of Christ.’“ Then he shall answer, Those with which I was wounded in the house of my friends — This is given as the answer which the person who had been addicted to idolatry, and had received the marks of some false god in his hands, would make to the above-mentioned inquiry; he would conceal the truth, and pretend that they were not marks belonging to any god, but marks which he wore in his flesh by way of honour to, or in token of, his dependance on the family which had taken him under their patronage. Several interpreters understand this verse of the wounds of Christ, and the rather because a remarkable prophecy of his being wounded for our transgressions, by the sword of divine justice, follows in the next verse. And certainly the passage is very capable of such an interpretation; for, as the Jews professed to be the friends of the promised Messiah, and he had conducted himself in the most friendly manner toward them; when he was scourged, nailed to the cross, and pierced, he might, with great propriety, be said to have been wounded in the house of his friends.

Verses 5, 6 indicate with what vehemence everyone will deny that he is a prophet He shall say — The subject is not everyone of verse 4, but the indefinite one, “one shall say”=it shall be said (G.-K., 144d), not necessarily by one who has been a prophet, for in such a case the statement would be an untruth, but by anyone who is suspected of claiming (compare verse 6) to be a prophet. I am no prophet — Compare Amos 7:14; but here the denial is made for another reason; the speaker disclaims any and all connection with the prophetic office. Man taught me to keep cattle from my youth — Better, R.V., “I have been made a bondman from my youth.” This answer need not be considered an untruth; and yet it receives additional force if we suppose that the prophet means to teach that in that day a person would rather assume the most despicable position, that of a slave, than be suspected of being a prophet. The reply proves unsatisfactory, and in verse 6 the inquirer is represented as continuing the questioning. What are these wounds in thine hands? — R.V., “between thine arms.” The suspicion seems to have been aroused in this case by the presence of wounds on the body of the suspect. The last three words have been variously interpreted, as referring to wounds on the palms of the hands, or on the arms, or between the arms, that is, on the breast. The last seems the most probable (compare 2 Kings 9:24); but the place of the wound is not essential. The nature of the wounds is not certain; they cannot be connected with verse 3; the questioner, connecting them, apparently, with the custom described in 1 Kings 18:28 (compare Deuteronomy 14:1; Jeremiah 16:6), seems to consider them marks of devotion, self-inflicted in the pursuit of the prophetic office, perhaps in order to create prophetic ecstasy; but this does not imply that he considered the person addressed a heathen or a false prophet, as distinguished from a true prophet. In reply the suspect insists that the wounds have nothing whatever to do with the prophetic office. I was wounded in the house of my friends — The last word, literally, lovers, or paramours, is often used of idols (compare Hosea 2:7, 10), and some give to it that meaning in this passage. If this is correct the reply contains an admission that at one time the speaker had taken part in idolatrous practices; but even then the form of the verb excludes the idea of self-mutilation. The context favors another interpretation, namely, to take lovers or friends literally, but not of the speaker’s parents, for in verse 5 he states that he has been a bondman from his youth, and the word here is used only of fresh wounds, so that the reference cannot be to punishment received in childhood. He means rather that he received the wounds in a “common brawl” in the house of his friends. The willingness with which he makes the admission indicates how anxious he is to remove all suspicion that he is in any way connected with the prophetic office.

V. 7. O sword-Afflictions, persecutions, and the cross. My shepherd-Who is my faithful shepherd, and will lay down his life for my sheep. My fellow-This speaks Christ; man with us, and God with his father, God-man in one person. The shepherd-This great and good shepherd. Turn mine hand-God will turn his hand in favour, and for protection will keep the new, and weak disciples.

Verse 7. Awake, O sword, against my Shepherd] This is generally understood of Jesus Christ. The sword is that of Divine justice, which seemed to have been long asleep, and should long ago have struck either MAN, or his SUBSTITUTE, the Messiah. Jesus is here called God’s Shepherd, because he had appointed him to feed and govern, as well as to save, the whole lost world. This is a prosopopœia, and the address to the sword is very poetic. There is a fine passage in Æschylus to the same effect:— Xenov de klhroiv epinwma,

Calubov Skuqwn apoikav,

Kteanwn crhmatodaitav

Pikrov, wmofrwn sidarov,

Cqona naiein diaphlav

~Oposan an kai fqimenoisi katecein,

Twn megalwn pediwn amoiroiv,

ÆSCHYL. Sept. cont. Theb. 733.

“The rude barbarian, from the mines

Of Scythia, o’er the lots presides;

Ruthless to each his share assigns,

And the contested realm divides:

To each allots no wider a domain

Than, on the cold earth as they lie,

Their breathless bodies occupy,

Regardless of an ampler reign:

Such narrow compass does the sword—

A cruel umpire—their high claims afford.”

POTTER.

The man that is my Fellow] ytym[ גבר ועל veal geber amithi, “upon the strong man,” or “the hero that is with ME;” my neighbour. “The WORD was God, and the WORD was WITH God;” John 1:1. “I and my Father are ONE;” John 10:30.

Smite the Shepherd, and the sheep shall be scattered] This is quoted by our Lord, Matthew 26:31, in relation to his disciples, who should be scattered on his crucifixion: and they were so; for every one, giving up all for lost, went to his own house.

And I will turn mine hand upon the little ones.] I will take care of the little flock, and preserve them from Jewish malice and Gentile persecution. And so this little flock was most wondrously preserved, and has been increasing from year to year from that time to the present day.

Verses 7-9. Awake, O sword, against my shepherd — Here “the prophet goes back to the great subject of prophecy, the Messiah, after having foretold some events posterior to his appearance; and he then proceeds to other events subsequent to that grand epocha in the history of the Jews, and of mankind; some near it, and some remote.” — Newcome. That the sufferings and death of Christ are here predicted, is certain from Christ’s having applied this prophecy to himself, a few hours before he was apprehended in order to be put to death, as St. Matthew (Matthew 26:31) and St. Mark (Mark 14:27) inform us, where, foretelling to his disciples that they should all be offended because of him that night, he added, For it is written, I will smite the shepherd, and the sheep shall be scattered; and his applying it so directly to himself and his disciples, is as much as if he had said, in direct terms, that this was a prediction of what should happen to himself and them; so that it seems an entire perversion of the passage to apply it to any other subject. He alone, strictly speaking, was and is God’s shepherd and the man, his fellow, or friend, or very near to him, as Houbigant renders tym[, and as it certainly properly signifies, no thing or person being so near and dear to God as his beloved Son; the consequence of whose crucifixion was the scattering for a time of his disciples. And I will turn my hand upon the little ones — Houbigant reads, instead of smite, I will smite the shepherd; but I will turn, or bring back, my hand upon the little ones: that is, upon that third part of the people, which was to be tried as gold in the furnace. This is that part which, it is said, verse 9, shall call on the name of the Lord: whence it is justly inferred that the two other parts of the Jewish nation, which were to perish, were those Jews who received not the gospel, and who were slain by the Romans: for it is said of the third part, They shall call on my name, in opposition to the two parts who should be cut off and die, verse 8. But, even of that third, many Jews, who had believed the gospel, fell away, as when gold or silver is tried, much dross is found among it. So that the number of Jews who should continue in the faith of the gospel is left very small; which the event sufficiently proves, as we learn from the Acts of the Apostles: see Houbigant. Upon the whole we learn from these verses, as Dr. Sharpe observes, the following particulars: “That the shepherd, called the fellow of God, was to be smitten; the sheep were to be scattered; two parts of all that inhabited the land were to be cut off, and die; a third only left, which was to be brought through the fire, refined as silver, and tried as gold. Then it follows, verse 9, They shall call, &c. The like events happened under the gospel: the shepherd was smitten, the sheep were scattered, they were to endure severe trials, and their faith was to be more precious than gold tried with fire. To the Jews, our Saviour said, Behold, your house is left unto you desolate; and verily I say unto you, ye shall not see me until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Our Saviour here foretels the desolation and destruction of Jerusalem; and, instead of comforting the Jews with the prospect of a third temple, and the restoration of bloody sacrifices, in some future age, or advent of the Messiah, he expressly declares they shall see him no more, till they shall acknowledge him by saying, Blessed is he that cometh in the name of the Lord.” — Dr. Sharpe’s 2d Argument, p. 356.

Ver. 7. Awake, oh sword, against my shepherd, the great shepherd of the church, and against the man that is my fellow, saith the Lord of hosts. The Chaldaic corresponds with the English, designating Christ as one with the Father, and dwelling in his bosom from eternity. Proverbs 8:22. John 1:18. The dispersion of the sheep is understood of the persecutions on the christian church. He who bore the cross thought it no robbery to be equal with God, being here called his fellow.

FATE OF THE FOOLISH SHEPHERD AND HIS FLOCK, 7-9.

These verses appear to stand by themselves; it is exceedingly difficult to establish a connection with Zechariah 13:1-6, or with chapter 14. Therefore most recent commentators believe that the verses have been accidentally transposed from their original context; they place them after Zechariah 11:17, and interpret them as an announcement of judgment upon the foolish shepherd (Zechariah 11:15) and his flock — upon the latter because it rejected the good shepherd. The transposition is not supported by any external evidence, but even the English reader can see that Zechariah 13:7-9, is a more suitable continuation of Zechariah 11:17, than of Zechariah 13:6, and this conviction grows as one studies the attempts to justify the present position. A comparison of Zechariah 11:16 + 13:7, with Ezekiel 34:4, 5, leads to the same conclusion, which may be accepted as correct.

7. Jehovah is the speaker, who summons the sword (Zechariah 11:17) to awake and smite the foolish shepherd (Zechariah 11:15). My shepherd — The foolish shepherd may be called the shepherd of Jehovah, because he was appointed by him. Those who retain the verses in their present position connect the phrase with him of Zechariah 12:10 (see there), but the other interpretation is preferable. The man that is my fellow — The expression of intimacy is not strange, if the foolish shepherd was a high priest (see on Zechariah 11:15), for as such he would stand in a peculiarly close relation to Jehovah (compare Zechariah 3:7); and this would also be true if he was not an ecclesiastical but a civil ruler. The foolish shepherd will be punished because he ill-treated the flock, and the flock will suffer because it rejected the good shepherd (Zechariah 11:4-14). Shall be scattered — Because they will be without a shepherd (compare Nahum 3:18). I will turn mine hand upon the little ones — Better, against; for this is not a promise of help but the continuation of the threat. Little ones refers not to the shepherd boys, but to the lambs; the provocation has been so great that he cannot spare even the young of the flock (compare Isaiah 9:17).

Verses 8, 9 expand the announcement of verse 7. In the judgment to come two parts of the flock shall be cut off; only one part shall escape; but even this third part is not ready to enjoy the presence and favor of Jehovah; it needs purification (compare Jeremiah 9:7; Isaiah 6:13). Fire — Since fire is used for the purification of metals, it becomes a symbol of every means of purification, in this case of affliction and judgment (Isaiah 4:4; compare Isaiah 1:25ff.). The purification accomplished, the purified remnant (see on Amos 5:15) will enjoy closest fellowship with Jehovah. I will hear them — When they pray (compare Psalm 50:15; 34:15-17). For the rest of the verse see on Hosea 2:23.

V. 8. Two parts-Not precisely two, but the greater part shall die a temporal death, by the sword of Titus, or in eternal death under unbelief. The third-A remnant, the lesser part, shall escape or be preserved.

Verse 8. Two parts therein shall be cut off] In the war with the Romans. But the third shall be left] Those who believe on the Lord Jesus Christ shall be preserved alive; and not one of these perished in the siege, or afterwards, by those wars.

Verses 7-9. Awake, O sword, against my shepherd — Here “the prophet goes back to the great subject of prophecy, the Messiah, after having foretold some events posterior to his appearance; and he then proceeds to other events subsequent to that grand epocha in the history of the Jews, and of mankind; some near it, and some remote.” — Newcome. That the sufferings and death of Christ are here predicted, is certain from Christ’s having applied this prophecy to himself, a few hours before he was apprehended in order to be put to death, as St. Matthew (Matthew 26:31) and St. Mark (Mark 14:27) inform us, where, foretelling to his disciples that they should all be offended because of him that night, he added, For it is written, I will smite the shepherd, and the sheep shall be scattered; and his applying it so directly to himself and his disciples, is as much as if he had said, in direct terms, that this was a prediction of what should happen to himself and them; so that it seems an entire perversion of the passage to apply it to any other subject. He alone, strictly speaking, was and is God’s shepherd and the man, his fellow, or friend, or very near to him, as Houbigant renders tym[, and as it certainly properly signifies, no thing or person being so near and dear to God as his beloved Son; the consequence of whose crucifixion was the scattering for a time of his disciples. And I will turn my hand upon the little ones — Houbigant reads, instead of smite, I will smite the shepherd; but I will turn, or bring back, my hand upon the little ones: that is, upon that third part of the people, which was to be tried as gold in the furnace. This is that part which, it is said, verse 9, shall call on the name of the Lord: whence it is justly inferred that the two other parts of the Jewish nation, which were to perish, were those Jews who received not the gospel, and who were slain by the Romans: for it is said of the third part, They shall call on my name, in opposition to the two parts who should be cut off and die, verse 8. But, even of that third, many Jews, who had believed the gospel, fell away, as when gold or silver is tried, much dross is found among it. So that the number of Jews who should continue in the faith of the gospel is left very small; which the event sufficiently proves, as we learn from the Acts of the Apostles: see Houbigant. Upon the whole we learn from these verses, as Dr. Sharpe observes, the following particulars: “That the shepherd, called the fellow of God, was to be smitten; the sheep were to be scattered; two parts of all that inhabited the land were to be cut off, and die; a third only left, which was to be brought through the fire, refined as silver, and tried as gold. Then it follows, verse 9, They shall call, &c. The like events happened under the gospel: the shepherd was smitten, the sheep were scattered, they were to endure severe trials, and their faith was to be more precious than gold tried with fire. To the Jews, our Saviour said, Behold, your house is left unto you desolate; and verily I say unto you, ye shall not see me until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Our Saviour here foretels the desolation and destruction of Jerusalem; and, instead of comforting the Jews with the prospect of a third temple, and the restoration of bloody sacrifices, in some future age, or advent of the Messiah, he expressly declares they shall see him no more, till they shall acknowledge him by saying, Blessed is he that cometh in the name of the Lord.” — Dr. Sharpe’s 2d Argument, p. 356.

FATE OF THE FOOLISH SHEPHERD AND HIS FLOCK, 7-9.

These verses appear to stand by themselves; it is exceedingly difficult to establish a connection with Zechariah 13:1-6, or with chapter 14. Therefore most recent commentators believe that the verses have been accidentally transposed from their original context; they place them after Zechariah 11:17, and interpret them as an announcement of judgment upon the foolish shepherd (Zechariah 11:15) and his flock — upon the latter because it rejected the good shepherd. The transposition is not supported by any external evidence, but even the English reader can see that Zechariah 13:7-9, is a more suitable continuation of Zechariah 11:17, than of Zechariah 13:6, and this conviction grows as one studies the attempts to justify the present position. A comparison of Zechariah 11:16 + 13:7, with Ezekiel 34:4, 5, leads to the same conclusion, which may be accepted as correct.

7. Jehovah is the speaker, who summons the sword (Zechariah 11:17) to awake and smite the foolish shepherd (Zechariah 11:15). My shepherd — The foolish shepherd may be called the shepherd of Jehovah, because he was appointed by him. Those who retain the verses in their present position connect the phrase with him of Zechariah 12:10 (see there), but the other interpretation is preferable. The man that is my fellow — The expression of intimacy is not strange, if the foolish shepherd was a high priest (see on Zechariah 11:15), for as such he would stand in a peculiarly close relation to Jehovah (compare Zechariah 3:7); and this would also be true if he was not an ecclesiastical but a civil ruler. The foolish shepherd will be punished because he ill-treated the flock, and the flock will suffer because it rejected the good shepherd (Zechariah 11:4-14). Shall be scattered — Because they will be without a shepherd (compare Nahum 3:18). I will turn mine hand upon the little ones — Better, against; for this is not a promise of help but the continuation of the threat. Little ones refers not to the shepherd boys, but to the lambs; the provocation has been so great that he cannot spare even the young of the flock (compare Isaiah 9:17).

Verses 8, 9 expand the announcement of verse 7. In the judgment to come two parts of the flock shall be cut off; only one part shall escape; but even this third part is not ready to enjoy the presence and favor of Jehovah; it needs purification (compare Jeremiah 9:7; Isaiah 6:13). Fire — Since fire is used for the purification of metals, it becomes a symbol of every means of purification, in this case of affliction and judgment (Isaiah 4:4; compare Isaiah 1:25ff.). The purification accomplished, the purified remnant (see on Amos 5:15) will enjoy closest fellowship with Jehovah. I will hear them — When they pray (compare Psalm 50:15; 34:15-17). For the rest of the verse see on Hosea 2:23.

Verse 9. I will bring the third part through the fire] The Christian Church shall endure a great fight of afflictions, by which they shall be refined—not consumed.

They shall call on my name] In this way shall they offer all their prayers and supplications to God.

I will say, It is my people] The Church that I have chosen in the place of the Jews who have filled up the measure of their iniquity. And they shall say, The Lord is my God] And thus communion shall be established between me and them for ever. Thus there shall be a general restoration.

ZECHARIAH

Verses 7-9. Awake, O sword, against my shepherd — Here “the prophet goes back to the great subject of prophecy, the Messiah, after having foretold some events posterior to his appearance; and he then proceeds to other events subsequent to that grand epocha in the history of the Jews, and of mankind; some near it, and some remote.” — Newcome. That the sufferings and death of Christ are here predicted, is certain from Christ’s having applied this prophecy to himself, a few hours before he was apprehended in order to be put to death, as St. Matthew (Matthew 26:31) and St. Mark (Mark 14:27) inform us, where, foretelling to his disciples that they should all be offended because of him that night, he added, For it is written, I will smite the shepherd, and the sheep shall be scattered; and his applying it so directly to himself and his disciples, is as much as if he had said, in direct terms, that this was a prediction of what should happen to himself and them; so that it seems an entire perversion of the passage to apply it to any other subject. He alone, strictly speaking, was and is God’s shepherd and the man, his fellow, or friend, or very near to him, as Houbigant renders tym[, and as it certainly properly signifies, no thing or person being so near and dear to God as his beloved Son; the consequence of whose crucifixion was the scattering for a time of his disciples. And I will turn my hand upon the little ones — Houbigant reads, instead of smite, I will smite the shepherd; but I will turn, or bring back, my hand upon the little ones: that is, upon that third part of the people, which was to be tried as gold in the furnace. This is that part which, it is said, verse 9, shall call on the name of the Lord: whence it is justly inferred that the two other parts of the Jewish nation, which were to perish, were those Jews who received not the gospel, and who were slain by the Romans: for it is said of the third part, They shall call on my name, in opposition to the two parts who should be cut off and die, verse 8. But, even of that third, many Jews, who had believed the gospel, fell away, as when gold or silver is tried, much dross is found among it. So that the number of Jews who should continue in the faith of the gospel is left very small; which the event sufficiently proves, as we learn from the Acts of the Apostles: see Houbigant. Upon the whole we learn from these verses, as Dr. Sharpe observes, the following particulars: “That the shepherd, called the fellow of God, was to be smitten; the sheep were to be scattered; two parts of all that inhabited the land were to be cut off, and die; a third only left, which was to be brought through the fire, refined as silver, and tried as gold. Then it follows, verse 9, They shall call, &c. The like events happened under the gospel: the shepherd was smitten, the sheep were scattered, they were to endure severe trials, and their faith was to be more precious than gold tried with fire. To the Jews, our Saviour said, Behold, your house is left unto you desolate; and verily I say unto you, ye shall not see me until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Our Saviour here foretels the desolation and destruction of Jerusalem; and, instead of comforting the Jews with the prospect of a third temple, and the restoration of bloody sacrifices, in some future age, or advent of the Messiah, he expressly declares they shall see him no more, till they shall acknowledge him by saying, Blessed is he that cometh in the name of the Lord.” — Dr. Sharpe’s 2d Argument, p. 356.

FATE OF THE FOOLISH SHEPHERD AND HIS FLOCK, 7-9.

These verses appear to stand by themselves; it is exceedingly difficult to establish a connection with Zechariah 13:1-6, or with chapter 14. Therefore most recent commentators believe that the verses have been accidentally transposed from their original context; they place them after Zechariah 11:17, and interpret them as an announcement of judgment upon the foolish shepherd (Zechariah 11:15) and his flock — upon the latter because it rejected the good shepherd. The transposition is not supported by any external evidence, but even the English reader can see that Zechariah 13:7-9, is a more suitable continuation of Zechariah 11:17, than of Zechariah 13:6, and this conviction grows as one studies the attempts to justify the present position. A comparison of Zechariah 11:16 + 13:7, with Ezekiel 34:4, 5, leads to the same conclusion, which may be accepted as correct.

7. Jehovah is the speaker, who summons the sword (Zechariah 11:17) to awake and smite the foolish shepherd (Zechariah 11:15). My shepherd — The foolish shepherd may be called the shepherd of Jehovah, because he was appointed by him. Those who retain the verses in their present position connect the phrase with him of Zechariah 12:10 (see there), but the other interpretation is preferable. The man that is my fellow — The expression of intimacy is not strange, if the foolish shepherd was a high priest (see on Zechariah 11:15), for as such he would stand in a peculiarly close relation to Jehovah (compare Zechariah 3:7); and this would also be true if he was not an ecclesiastical but a civil ruler. The foolish shepherd will be punished because he ill-treated the flock, and the flock will suffer because it rejected the good shepherd (Zechariah 11:4-14). Shall be scattered — Because they will be without a shepherd (compare Nahum 3:18). I will turn mine hand upon the little ones — Better, against; for this is not a promise of help but the continuation of the threat. Little ones refers not to the shepherd boys, but to the lambs; the provocation has been so great that he cannot spare even the young of the flock (compare Isaiah 9:17).

Verses 8, 9 expand the announcement of verse 7. In the judgment to come two parts of the flock shall be cut off; only one part shall escape; but even this third part is not ready to enjoy the presence and favor of Jehovah; it needs purification (compare Jeremiah 9:7; Isaiah 6:13). Fire — Since fire is used for the purification of metals, it becomes a symbol of every means of purification, in this case of affliction and judgment (Isaiah 4:4; compare Isaiah 1:25ff.). The purification accomplished, the purified remnant (see on Amos 5:15) will enjoy closest fellowship with Jehovah. I will hear them — When they pray (compare Psalm 50:15; 34:15-17). For the rest of the verse see on Hosea 2:23.