Bible Commentary (1871–1879 Edition)
Tht Staves of Beauty and Bandi ZECIIAEIAH XI. Broken by ike Rejection of CUrisU save the temple from his own Roman soldiery, nor was Ju.ian able to restore it. 8. Three shepherds ... I cut off—lit., to cause to disappear, to destroy so as not to leave thirty pieces of silver thirty shclels. Tlicy not only refused Him His due, but added insult to injury by giving for him the price of a gored bond-serviint (Exo<lus 32; Matthew 26. 15). A freeman was rated at twice that. sum. 13. Cast It unto the potter—proverliial : Tlirow it to the temple-potter, the most suitable persiu to wlioni to cast a vestige of them. Tlie three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in tne Jewish war. [Drusius.] Or, as Messiah, the Antitype, was at once prophet, priest, and kinu, so He by llie destruction of the Jewish polity destroyed those tlie despicable sum, plying his trade as he did in the polluted valley (2 Kings 23. 10) of Hiniiom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions bj' Jeremiah (cli. IS. and 19.) when prophesying of this very period of Jewish liistory. Zecliariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same Divine threat against his unfaitlilul people in their destruction under Rome, as before in that under Nebuchadnezthrt-e orders for the unbelief of both the rulers and people. [MooKE.] If they had accepted Messiah, they would liave had nil three combined in Him, and would have been Uieniselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense, one month—a brief and fixed space of time (Hosoa 5. 7). Probably alluding to the last period of the siege of .lerusalera, when all authority within the city was at an end. [Hjjnderson.] loathed them lit., was straitened as to them; instead of being enlarged towards them in love (2 Corinthians 6. 11, 12). The same Hebrew as in Numbers zar. HcTWe Matthew 27. 9, in English Version, and in the oldest authorities, quotes Zechariah's words as Jcrrmiah's, tlie latter being the original author from whom Zecliariah derived the groundwork of the prophecy. Cf. t!ie parallel case of Mark 1.2,3 in the oldest jM8S. (though not in English Version), quoting Malachi's wArils as those of" Isaiah," the original source of the prophecy. Cf. my Introduction to Zechariah. The " potter " is significant of God's absolute power over the clay framed by His own hands (Isaiah 45. 9; Jeremiah 18. 6; Romans 9. 20, 21). in the house of the Lord—The thirty pieces are thrown down ill the temple, as the house of Jehovah, the fit place
21. 4, Margin. No room was left by them. for the grace of God, as His favours were rejected. [Calvin.J The mut ual distaste that existed between the holy Messiah and the guilty Jews is implied. 9. Then said I—at last when all means of saving the nation had been used in vain (John
8. 24). I will not i. e., no more feed you. Tlie last rcjecrion of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jeremiah 15. 1-3; 34.17; 43. H; Ezekiel 6. 12). Perish those who are doomed to perish, since tliey reject Him who would have saved them! Let them rush on tlieir own ruin, since they will have it so. eat . . . flesh of another —let them madly perish by mutual discords. Joski'hus for the money of Jehovali-Messiali being deposited, in the treasury, and the very place accordingly where Judas "cast tliem down." The tliirty pieces were cast " to tlic potter," because it was to him they were "appointed by the Lord " ultimately to go, as a worthless price (cf. Matthew 27. 6, 7, attests the fulfilment of this prophecy of threefold ralamUy: pestilence and famine ("dieth . . . die"), war ("cut off
10). For "I took," "I threw," here Matlhew has "they took," "they gave them;" because their (the Jews' and Judas') act was all His "appointment" (which Matthew also expresses), and therefore is here attributed to Him. . . cut olT"), intestine discord ("eat . . . one . . . anotlier ").
10. covenant which I made with all the j>coj;le—The covenant made witli the whole nation is to hold good no more except to the elect remnant. This is the force of the
(cf. Acts 2.23; 4.28). It is curious,- some old translators clause, not as Mauber, &c., translate. The covenan t whicli translate, for " to the potter," " to the treasury'' (so Maurkr), agreeing with Matthew 27. 6. But English Version a,gve:ea better witli Hebrew and Matthew 27. 10. 14. The breaking of the bond of union between Judali and Israel's ten tribes under Rehoboani is here the image used to represent the fratricidal discord of factions v/\u(i\\ raged within Jerusalem on the eve of its fall, whilst the Romans were thundering at its gates without. See Josephus, J. B. Also the continued severance of the tribes till their coming reunion (Romans U. 15). 15. yet " i-alie again as in v.
I made with all the nations (not to hurt my elect people, Ilosea 2. 18). But the Hebrew is the term for the elect people (Ammim), not that for ttie Gentile nations (Goiini). Tlie Hebrew plural expresses the great numbers of the Israelite people formerly (1 Kings 4. 20). The article is, in the Hebrew, all the or tJiose peoples. His cutting asunder the stair " Beauty," Implies the setting aside of the outward symbols of the Jews' distinguishing excellency above the Gentiles (Note, v. 7) as God's own people. H. i>oor . . . knew—The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccmjntably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella. waited npon me—looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of tlie nation still do, instead of referring it to their own rejection of Messiah. Isaiah 30. 18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (Zephaniah 3. 12, 13). 13. I said—The prophet here represents the person of Jehovah-Messiah. If ye think good— lit., "11 it be good in your eyes." Glancing at their self-sufficient pride in not deigning to give Him that return which His great love in coming down to them from heaven merited, viz., their love and obedience. "My price:" my reward for pastoral care, both during the whole of Israel's history from tlie Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in orderto fulfil the Father's will (Philippians 2.
7 previously he had taken other implements, instruments—the accoutrements, viz., the shepherd's crook and stair, wallet, &c. Assume the character of a bad (" foolish" in Scripture is synonymous with wicked. Psalm 14. 1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (Jolin 10. 11), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant witli them as their ruler, but then will break it, and they shall feel the irou yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Daniel 11. 35-
38; 12. 1 ; 9. 27; 2 Thessalonians 2. 3-12). But at last he is to perish utterly (v. 17), and the elect remnant of Judah and Israel is to be saved gloriously. 16. in the land—Antichrist will probably be a Jew, or at least one in Judea. not visit . . . neither . , , seek , , . heal , . , broken nor feed . . . but . . . cat . . . flesh . . . tear—Cf. similar language as to the unfaithful shepherds of Israel, Ezekiel 34. 2-4. This implies, tliey shall be paid in kind. Such a shepherd in the worst type shall " tear" them for a limited time, those . . . cut off"-" those perishing" [LXX.], i. e., tliose sick unto death, as if already cut off. the young—The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient exposi tors [C/ia/dee Keriton, JeromK,
7). If not, forbear—They withheld that which He sought as his only reward, their love ; yet he will not force them, but leave His cause with God (Isaiah 49. 4, 5). Cf. the type Jacob cheated of his wages by Laban, but leaving his cause In the hands of God (Genesis 31. 41, 42;. So . . .
&c.] translate," the straying," "the dispersed;" so Gesbmus. broken—the wounded, standeth still—with faint*
Je'TUsalem a Cup of Trembling. ZECIIARIAH XII. The Erxloral lull of JudaA.
ness lagging behind, tear . . . claws—expressing cruol voracity; tearing off the very hoofs (cf. Exodus 10. giving them excruciating pain, and disaljling tlieni from going in quest of pasture. 17. the idol—Tlie Hebrew expressos botli tianiX'/ and an idol, Cf. Isaiah 1-1.13; Daniel 11.36; 2 Tlie.ssalonians 2.4; Revelation 13. 5, 6, as to tlie Idolatrous and blasphemous claims of Antichrist. The "idol sliepherd t/iat leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (Daniel 9. 27; 11. 30-3S). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep the Lord their God as their help. The repulse of the fo« by the metropolis shall assure the Jews of the country that tlie same Divinoaid shall .save theiii. 6, On "govern ors of Judah," see Note, ch. 9. 7. hearth—or pan. toi-ch ... In a sheaf—though small, it .shall consume the many foes around. One prophet supplements the other. Thus Isaiah 29., Joel .3., and Zechariah 12., 13., 14., de.scriije more Antichrist's army than himself. Daniel represents him as a horn growing out of the fourth beast or fourth kingdom ; St. John, as a separate beast having an individual existence. Daniel dwells ou his worldly conquests as a king; St. John, more on his spiritual tj-ranny, whence ha adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one
(2 Thessalonians 2. 8) ; and on his " right eye," wherewith he ought to have watched the sheep (John 10. 12, 13). However, Antichrist shall destroy, rather than "leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who. In just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the rifffit eye" has attached to it the notion of ignominy (1 Samuel 11. 2).
is more fully prophesied by the other. [Roos.] 7. Judah is 1o be "first saved," becau.se of her meek acknowledgment of dependence on Jerusnlem, subordinate to Jehovah's aid. tents—shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound tlie mighty, that all human glorying may be set aside. 8. Jeru.salem, however, also shall be specially strengthened against the foe. feeble . . . shall be as David—to the Jew, the highest type of strength and glory on earth (2 Samuel 17. 8; IS. 3; Joel 3. 10). ai>gel of the Iiord before them—the Divine angel that went "before them" through the desert, the highest type of strength and glory in iieaven (Exodus 23. 20 ; 32. 31). " The house of David" is the " prince," and his lamily sprung from David (Ezekiel 45.7,0). David's house was then iu a comparatively weak state. 9. I will seek to destroy
CHAPTER XII.
Ver. 1-14. Jerusalem the Instrument of Judgment ON HER Foes hereafter; Her Repentance and Restoration. 1. burden weight}/ prophecy/; fraught witli destruction to Israel's foes ; the expression may also refer to the distresses of Israel implied as about to precede the deliverance, for Israel concerning Israel. [Maukek.] stretcheth fortli — present; nmv, not merely "ha/h stretched forth," as if God only created and tlicn left the universe to itself (John 5. 17). To remove all doubts of unbelief as to the possibility of Israel's deliverance, God prefaces the prediction by reminding us of His creative and sustaining power. Cf. a similar preface, Isaiah 12. 5;
I will set myself with determined earnestness to destroy &c. (Haggai 2.22). 10. Future conversion of the Jews is to flow from an extraordinary outpoliring of the Holy .Spirit (Jeremiah 31. 9, 31-34 ; Ezekiel 39. 29). spirit of grace . . . supplications—" spirit" is here not the spirit produced, but the Holy .Spirit producing si "gracious" disposition, and inclination for "supplications." Calvin explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), " conjoined with the sense of It in man's heart." The " spirit of supplications"
13. 1; 65. 17,18. formetU . . . spirit of man—(Numbers
16. 22; Hebrews 12. 9.) 3. cup of trembling—a cup causing those who drink it to reel (from a Hebrew root to reel). Jerusalem, who drank the "cup of trembling" herself, Khali be so to her foes (Isaiah 51. 17,22; Jeremiah 13. 13). Calvin with LXX. translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better, botli against Judali—The Hebreio ovdev ot words is lit., "And also against Judah shall he (the foe) be in the siege against Jerusalem;" implying virtually that Judah, as it shares the invasion along with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. Maurer with Jerome translates, "Al.so upon Judah shall be (the cup of trembling);" i. e., some Jews forced by the foe shall join in the assault on Jerusalem, and sliall share the overthrow with the besiegers. But v. 6, 7 show tliat Judah escapes and proves the scourge of the foe. 3. (Ch.
is the mercury whose rise or fall is an unerring test of the state of the Church. [Moore.] In Hebrew, "grace" and " supplications" are kindred terms; translate, therefore, "gracioxts supplications." The j>lural implies suppli.int prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised sub.sequently. look upon mc — with profoundly earnest regard, as the Messiah wliom they so long denied, pierced—implying Messiali's humanity: as "/will pour . . . spirit" implies His divinity. look . . . mourn—True repentance arises from the sight by faith of the crucified Saviour. It is the tear tli.at drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins inlove to Him who In love has sufi'ered for them, me . . . him The change of person is due to Jehovah-Messiah speaking
14. 4, 6-9, 13.) Jerome states it was a custom In Palestine to test the strength of youths by their lifting up a massive Btone ; the phrase, " burden themselves witli it," refers to this custom. Cf. Matthew 21. 44: The Jews " fell" on tlie rock of offence, Messiah, and were "broken;" but the rock shall fall ou Antichrist, who " burdens himself witli in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" Is Jehov.ah-Messi.ah, who says, "I will pour out . . . spirit," .altered " me'' into " him," and represent the " pierced" one to be Messi.ah P.en (son of) Joseph, whowas to suffer In the battle with Gog, before Messiah Ben David should come to reign. But Jlebrew, Chal-
It" by his assault on the restored Jews, and "grind him to powder." all . . . people of . . . earth—The AntiChristian confedera(!y against the Jews shall be almost universal. 4. Iwillsmite . . . horse—Thearm of .attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Exodus l!>. 10, rfi"P, iSlyn'ftc and oppose this ; and the ancient .lews interpreted it of Messiah. Psalm 22. Hi also refers to His being "pierced." So .John 19. .37; Revelation 1.7. The actual piercing of His side was the culminating point of
21). open mine eyes upon . . . .Judah-to watch over Jndah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her. blindness—so as to rush headlong on their own ruin (cf. ch. 14. 12, 13). 5. shall say—when f liey seo the loe divinely smitten witli "madness." Judah . . , Jerusalem—hei'edistinguished as the country and the metropolis. Judah recognizes her "strength" to be "Jerusalem and Its Inhabitants" as the Instrument, and "Jehovah of hosts their God" (dwelling especially there) as the author of all power (Joel 3. 1(0. My strength is tue iiiiiabltanta of Jerusalem, who have 732 all their insulting treatment of Illin. The act of the Roman soldier who pierced Him was their .act (Matthew 27.
25), and Is so accounted here in Zechnriah. T))p Jtebreiv word is always used of a literal piercing (so ch 1.3. 3); not of a metaphorical /iicnu Vir/, " insulted," as M.\urer and other Rationalists (from the I.XX.) roiire.sent. as one mourneth for . . . son—;je:emlah 6.26; Amos S. 10). A proverbial plirase peculiarly forcible among the Jews, who felt childlessness as a curse and dislionour. Applied with peculiar propriety to mourning for. Messiah. " the flrst-bwn amoiis many brethren" (Boniaus 8. '2!^). 11. Aa