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
The Destroyers of Jerusalem Destroyed, ZECIIARIAII XIV. Christ's Vviiuiiij and Kinrjdnm.
their being "gathered" by Him (Isaiah 40. 9. 11). I will turn . . . Uand upon . . . little ones—i. e., I will interpo.se iu favour of (cf. the pliriise in a good sense, Isaiah 1.
der of the Mount of Olives (v. 4) is designed to be their way of escape, not their place of refuge. [Maukkr.] Jerome is on the side of English Version. If it be translated so, it will mean. Ye shall flee to the valley, not to hide there, but as the passage through which an escape may be ef Tected. The same divinely-sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzzlah's days is mentioned (Amos 1. l)as a recognized epoch in Jewish history. Cf. also Isaiah 6. 1 : perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake In the physical world, as often happens (Matthew 24. 7), marked momentous movements In the unseen spiritual world, of the luoun Saiiis—ratlier, "of my mountains," viz., Zion and Moriah, peculiarly sacred to Jehovah. fMooRE.] Or, the mountains formed by
25) "the little ones," viz., the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (cli. 11. 7, 11); comforted after His crucifixion at the resurrection (John 20. 17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of " the little ones" "according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones. 8, 9. Two-thirds of the Jewi.sh nation were to perish in the Roman wars, and a third to survive. Probably from the context (ch. 14. 2-9), which has never yet been fulfilled, the destruction of the two-thirds (lit., the proportion of two, or portion of two) and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist. 9. tliroxigli . . . fire—of trial (Psalm 66. 10; Amos 4. 11 ; I Corinthians 8. 15; nji> cleaving Olivet into two. [Maurer.] Azal—the name of a place near a gate east of the ci ty. The Hcbreio means adjoining. [Henderson.] Others give tlie meaning, departed, ceased. The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city. l.ord my God . . . with thee—The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jeliovah.
1 Peter 1. 6, 7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah ; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (ch. 12. 10-14); and here, "they sliall call on my name," In their trouble, which brings Jehovah to their help (Psalm 50. 15). my people—(Jeremiah 30. lS-22; Ezekiel 11. 19, 20; Hosea 2. 23.)
It is as if " lifting up his head" (Luke 21.28), he suddenly sees in vision the Lord coming, and joyfully exclaims, " All the saints with thee !" So Isaiah 25. 9. saints—holy orjr/r/s escorting the returning King (Matthew 21. 30, 31
Jude 14); and redeemed men (1 Corinthians 15. 23; 1 Thessalonians 3.13; 4.14). Cf. the similar mention of the "saints" and "angels" at His coming on Sinai. Deuteronomy 32. 2. 3 ; Acts 7. .53 ; Galatians 3. 19 ; Hebrews 2. 2. Phillips thinks Azal is Ascalon on the Mediferranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the Ocean waters from the west to the Dead Sea. The waters will rush down the valley ol Arabah, the old bed of the Jordan, clear away the sand-drift of 4000 years, and cause the commerce of Petra and Tyrrs to centre in the holy cit.v. The Dead Sea rising above lis sliores will overflow by the valley of Edom, completing the straits of Azal Into the Red Sea. Thus will be formed the gieat p.iol of Jerusalem (cf. t'. 8; Ezekiel 47.1, &c. ; Joel 3.18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty -five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Ezekiel 48). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Ezekiel 48. That the Euphrates norlil, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, Is favoured by Genesis 15. 18; Kxodus 23.31; Deuteronomy 11. 24; Joshua 1.4; 1 Kings4.21; 2 Chronicles 9. 26; Isaiah 27. 12; all which was partially realized in Solomon's reign, shall be anti typically so here-
CHAPTER XIV.
Ver. 1-21. Last Struggle with the Hostile WorldPowERs: Messiah-Jehovah Saves Jerusalem and De.sthoys the Foe, of whom the Remnant Turns to THE Lord Reigning at Jerusalem, i. day of the liord—in which He shall vindicate His Justice by punishing the wicked and then saving His elect people (Joel
2. 31; 3. 14; Malachi 4. 1,5). thy spoil . . . divided In the midst of thee—by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city Itself. 2. gather all nations, &c.—The prophecy seems literal (cf. Joel 3. 2). If Antichrist be the leader of the nations, it seems InconBistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2 Thessalonians 2. 4); thus Antichrist outside would he made to be Biege Antichrist within the city. But dit Bculties do not Bet aside revelations: the event will clear up seem nig difficulties. Cf. the complicated movements, Daniel 11. balf . . . the resldne—In ch. 13. 8, 9, it is "two-thirds" that perish, and "the third" escapes. There, however, it is "in all the land;" here It Is "half of the city." Twothirds of the whole people perish, one-third survives. Onehalf of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue." 3. Then—In Jerusalem's extremity, as . . . In . . . day of battle—as when Jehovah fought for Israel against the Egyptians at the Red Sea (Exodus 11. M ; 15. 3). As He then made a way through the divided sea, so will He now divide In two "the Mount of Olives" (f. 4). 4. The object of the cleaving of the mount in two by a fissure or valle.v (a prolongation of the valley of Jehoslinpiuit, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged after. The theory, if true, will clear away many difficulties in the way of the literal Interpretation of this chapter and Ezekiel 48. 6. light . . . not . . . clear . . . dark —Jerome, Clialdee, Syriac, and LXX. translate, "There shall not be light, but cold and Ice ;" i. e., a day full of horror (Amos 5. 18). But the Hebrew for "clear" does not mean " cold," but precious, splendid (cf. Job 31. 20). Calvin
(cf. Joel 3. 12, 11). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return; and the " manner" of His ret'irn also shall be similar (Acts 1. U). He shall probably "come from the east" (Matthew 24. 27). He so made Ills triumphal entry into thecity from the Mountof Olives on the east (Matthew 21. 1-10). This was the scene of His agony: so It shall be the scene of His glory. Cf. Ezekiel translates, "The light shall not be clear, but dark" (lit., condensation, i. e., thick mist); like a dark day in which you can hardl.y distinguish between day and night. English Versioti accords with v. 7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingU'd with Joys. 7. one day—a day altogether unique, dill« rent from all others. [Maurer.] Cf. "one," i.e., unique, Song of Solomon 6.9; Jeremiah 30.7. Not as Hendkkson explains, "One continuous day, without night" (llevc latlou
11. 2;i, witli 43. 2, "from the way of the east." 5. ye •hall fl» e to the valley rather " through the valley," as In 2 Samuel 2. 29. The valley made by the cleaving asuii734
22.5,25); the millennial period (Revelai ion 20. .3-7). known to . . . Iord—This truth restrains man's curiosity, aud