ideal. " My fellow," t. e., m?/ cwt.voci'c
Cleandng of the Jeus from ZECHAPJAH XIII. Idolatry and False Prophecy,
In V. 10 the bitterness of their mourning is ihustrated by a private case of mourning, so in this verse by a public tire (Matthew 3. 4) ; also, to be consonant to the mournftil warnings which tliey delivered. It is not the dress that is here condemned, but the purpose for which it was worn, one, the greatest recorded in Jewish history, that for the viz., to conceal wolves under sheep's clothing. [Calvin.] The monkisli hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside. 5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet." man i.e., one. taught me to keep cattle—As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," viz., in husbandi-y, [Matjrer.] However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then Amos 7. 14, "herdman," will accord with English Version. A Hebrew kindred word meana violent death in battle with Pharaoh-necho of the good King Josiali, whose reign had been the only gleam of brightness for the period from Hezekiah to the downfall of the state ; lamentations were written by Jeremiah for the occasion (2 Kings 23.29, 30 ; 2 Chronicles .3.5. 22-27). Hadad-rimmon—a place or city In the great plain of Esdraeion, the battle-field of many a conflict, near Megiddo; called so from the Syrian Idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians (Macros. SalumaUa, 1. 23). 13-14. A universal and an individual mourning at once. David . . . Nathan— representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (2 Samuel 5. 14; Luke 3. 31). apart—Ketlrement and seclusion are needful for deep personal religion, wives apart—Jewish females worship separately from the males (Exodus 15. 1, cattle. Both occupations, the respondent replies, are inconsistent with my being a "prophet." 6. wounds In thine hands—The interrogator still suspects hi in : "If so.
20). 13. Levi . . . Shlmel—the highest and lowest of the
If you have never pretended to be a prophet, whence come those wounds?" The Hebrew is lit., "between thine hands." Tlie hands were naturally lyjld up to ward off the blows, and so were " tlirust through" (v. ?<) "between" the bones of the hand. Stoning was tlie usu.al punishment; " thrusting thi'ough" was also a fit retribution oa one who tried to "thrust Israel away" from the Lord (Deuteronomy 13. 10); aud perfects the type of Messiah, condemned as a false propliet, and pierced with " wounds between His hands." Thus the transition to the direct prophecy of Him (y. 7) is natural, wliich it would not be priestly order (Numbers 3. 18, 21). Their example and that of the royal order would of course influence the rest. 14. jVll . . . that remain—after the fiery ordeal, in which two-thirds fall (cli. 13. 8, 9).
CHAPTEE XIII.
Ver. 1-9. CI.EANSINQ op the Jews from Sin ; Abolition OF Idolatry; The Shepherd Smitten; The People of the Land Cut off, except a Third Part Refined by Trials. 1. Connected witli the close of cli.
if He were not indirectly and in type alluded to. wounded In . . . house of my friends—An implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God [v. 3). The Holy Spirit in Zechariah alludes Indirectly to Mes.siah, the Antitype, wounded by those whom He came to befi iend, who ought to have been His " friends," wlio were His kinsmen (cf. v.
12. The mourning penitents are here comforted, fountain opened—It has been long opened, but then first it shall be so "to the hmise of David" &c. (representing all Israel) after their long and weary wanderings. LikeHagar
In the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (Genesis 21. 19). [MooRE.] It is not the fountain, but their eyes that need to be opened. It shall be a " fountain" ever flowing; not & laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Exodus
3, as to the false prophet's friends, with Mark 3. 21, "His friends," Margin, "kinsmen;" John 7. 5; "His own," John 1. 11; the Jews, "of whom as concerning the flesh He came," Romans 9. 5), but who wounded Hi m by the agency of the Romans (ch. 12. 10). 7. Expounded \iy Christ as referring to Himself (Matthew 20. 31, 32). Thus it is a resumption of the prophecy of his betrayal (ch. 11. 4, 10, 13,
30.18). for sin . . . nncleanness—i. c, judicial guilt and moral impurity. Thus justification and sanctification are Implied In this verse as both flowing frora the blood of Christ, not from ceremonial sacrifices (1 Corinthians 1.
30 ; Hebrews 9. 13, 14; 1 John 1.7; cf. Ezekiel 38. 25). Sin In Hebrew is lit., a missing (he mark or way, 3. Consequences of pardon ; not indolence, but the extirpation of
14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, wa.s cutoff whilst bestowing tlie blessing. God regards sin in such a fearful light tliat He spared not His own coequal Son in the one Godhead, when that Son bore the sinner's guilt. Awake—Cf. a similar address to the sword of justice personified (Jeremiah 46. 6, 7). For "smite" (imperative), Matthew 26. 31 has "I will smite." Tlie act of the sword, it is thus implied, is God's act. So the prophecy Isaiah 6. 9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Matthew 13. 14), "ye shall hear." sword—the symbol of judicial power, the highest exercise of which is to take away tlie life of the condemned (Psalm 17. 13; Romans 13. 4). Not merely a show, or expression, of justice (as Socinians think) is distinctly Implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge, yet God in this shows His love a.s gloriously as His justice. For God calls Messiah "my shepherd," ?'. e., provided (Revelation 13. 8) for sinners by niy love to Iheni, nnd ever the object of my love, thougli judicially smitten (Isaiah sin. names of . . Idols—Their very names were not to be mentioned ; thus the Jews, instead of Mephi-baal, said Mephibosheth (Hosheih meaning a contemptilile thing) (Exodus 23.13; Deuteronomy 12.3; Psalm 10.4). out of the land—Judea's two great sins, idolatry and false prophecy, have long since ceased. But tliese are types of all sin (e. (7., covetousness, Ephesians 5. 5, a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be Incarnated in " the man of sin," who is to arise in Judea (2 Thessalonians 2. 3-12), and is to be "consumed with the Spirit of the Lord's mouth." Cf. as to Antichrist's papal precursor, "seducing spirits . . . doctrines of devils," &c., 1 Timothy 4. 1-3 ; 2 Peter 2. 1. the njiclean spirit Hebrew, spirit of uneleanness (cf. Revelation 18.13); opposed to "the Spirit of holiness" (Romans
1.4), "spirit of error" (1 John 4.6). One assuming to be divinely Inspired, but In league with Satan. 3. The form of phraseology here Is drawn from Deuteronomy 13. 6-10;
53. 4) for their sins (Isaiali 4'2. 1 ; 59. 16). man ttxat is my fellow—it7., the man of my union. The Hehrvn' for " man"
18.20. The substantial truth expressed is, that false prophecy shall be utterly abol.lshed. If It were possible for it again to start up, the very parents of the false prophet would not let parental aflection interfere, but would be the first to thrust him through. Love to Clirlst must be paramount to the tenderest of natural ties (Matthew 10.
is "a mighty man," one jieculiarly man in liis noblest ideal. " My fellow," t. e., m?/ cwt.voci'c/Zt'. "Rly equal." [Dk Wette; a remarkable admission from ii Rationalist.] "My nearest kinsman" [HENOHTKNHi;iiG] (John V.\ 30; 14.
37). Much as the godly love their children, they love Ood and His honour more. 4. prophets . . . ashamed—
10,11 ; Phillppians2. 6). sheeji shall Ijescnttcred—Tlie .scattering of Christ's disciples on His apprehension was the partial fulfilment (Matthew 26. 31), a pledge of the dispersion of tlie Jewish nation (once the Lord's xkcep. I'salm of the false prophecies which they liave uttered in times past, and which the event has confuted, roufh garment—sackcloth. The badge of a prophet (2 Kings 1.8; laaiab au. 2), to mark their fl:agality alike lu food and at-
10(J. S) consequent on their crucifixion of Him. Tlie Jews, though " scattered," are still the Lord's "slieep," awaiting