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Zechariah
Chapter Thirteen
New King James Version (NKJV)
INTRODUCTION TO ZECHARIAH 13
In
this chapter are prophecies concerning the purification of the penitent Jews
before spoken of; the removal of idols
and false prophets
out of the earth;
the death of Christ; the destruction of the greater part of men
and the
salvation of a few of them. The cleansing of such that mourn for sin
in a
fountain opened for that purpose
is spoken of
Zechariah 13:1 the
utter abolition of idols
and false prophets
and unclean spirits
is affirmed
Zechariah 13:2 the
parents of false prophets will forbid them to prophesy; they themselves will be
ashamed of their visions; they will throw off the rough garment
which was a
token of their being prophets
and by which they deceived: they will confess
they are no prophets
and what they are
and own the wounds they have received
from their friends on that account
Zechariah 13:3 and
whereas the Messiah
as pierced and crucified
is spoken of in the preceding
chapter Zechariah 12:10
whose blood is the cleansing fountain mentioned in this
an account is given of
his death; who is described by his office
the Shepherd of the Lord; and by his
natures
human and divine
the Man his fellow; his death is signified by
smiting with the sword
which was done by the order of the Lord; the
consequences of which were the scattering of the sheep
and the turning of the
hand of the Lord upon them in a way of mercy
Zechariah 13:7 and
then it is declared that two parts in three of the land should be cut off
and
a third part saved
but yet so as by fire
whom the Lord would own as his
people
and they should acknowledge him to be their God
Zechariah 13:8.
Zechariah 13:1 “In that day a
fountain shall be opened for the house of David and for the inhabitants of
Jerusalem
for sin and for uncleanness.
YLT
1In that day there is a
fountain opened To the house of David And to the inhabitants of Jerusalem
For
sin and for impurity.
In that day there shall be a fountain opened
.... Which
Aben Ezra and Kimchi understand literally; but R. Moses the priest
figuratively; and so the Targum
which interprets it of the doctrine of the law
being open as a fountain of water; and so Abendana
who compares it with Isaiah 2:3 but
rather it should be understood of the preaching of the Gospel
and the
administration of Gospel ordinances; though better of Christ himself
the
fountain of gardens
and of living waters
from whose pierced side
of whom
mention is made as pierced in the preceding chapter Zechariah 12:10
sprung blood and water; blood for justification
remission
and cleansing
and
water for sanctification: and best of all of his blood particularly
called a
"fountain"
not so much for the quantity of blood shed
as for its
full virtue and efficacy to answer the purposes for which it was shed; it being
the blood not only of man
and of an innocent man
but of the Son of God; and
may be said to be "opened"
because of its continued virtue to
cleanse from sin; it is not sealed
but opened
and always stands open; there
is no hinderance or obstruction in coming to it; not the meanness or poverty of
persons
they that have no money may come to these waters; nor their
sinfulness
even though they are the chief of sinners; nor their being of this
and the other nation
it is exposed to all; to all that the Father has given to
Christ; to all sensible sinners: though it follows
to the house of David
and to the inhabitants of Jerusalem; for this
as
it may be literally understood of the Jews in the latter day
including their
great men and common people
high and low
rich and poor; so mystically of all
the family of Christ the son of David
and of all that belong to the heavenly
Jerusalem
even the whole church of the firstborn
whose names are written in
heaven:
for sin
and for uncleanness; that is
for sin
which
is uncleanness; sin is an unclean thing
and has defiled all human nature
and
nothing can remove the pollution of it; but the blood of Christ can remove it
and that being shed makes atonement for it
procures the pardon of it
and
justifies from it in the sight of God; and being sprinkled on the conscience
removes it from that. The Targum interprets it mystically of the forgiveness of
sins
paraphrasing it thus
"I
will forgive their iniquities
as they are cleansed with the water of
sprinkling
and the ashes of the heifer
which is for sin.'
Zechariah 13:2 2 “It
shall be in that day
” says the Lord of hosts
“that I will cut off the names of the idols from the land
and they
shall no longer be remembered. I will also cause the prophets and the unclean
spirit to depart from the land.
YLT
2And it hath come to pass
in that day
An affirmation of Jehovah of Hosts
I cut off the names of the
idols from the land
And they are not remembered any more
And also the
prophets and the spirit of uncleanness I cause to pass away from the land.
And it shall come to pass in that day
saith the Lord of hosts
.... In the
latter day
at the time of the conversion of the Jews
when they shall turn to
the Lord
and their sins shall be forgiven
and washed away in the fountain of
his blood; for this refers not to the times of the Babylonish captivity
and
their deliverance from that
which was now over
when idolatry ceased among
that people; nor to the times of Christ
when soon after the false prophets
among the Heathens
and their lying oracles
ceased
and Paganism in the Roman
empire was destroyed; but to the times before mentioned
of which it is
predicted by the Lord
saying
that I will cut off
the names of the idols out of the land
and they shall no more be remembered; meaning the
idols of gold
silver
brass
and wood; images of the Virgin Mary
and saints
departed
worshipped by the Papists
Revelation 9:20 for
at this time mystical Babylon will fall
the idolatry of the church of Rome
will be at an end
and will never be revived more:
and also I will cause the prophets
and the unclean spirit
to
pass out of the land; by "the prophets" are meant false prophets
as the Targum
explains it
even all the Popish hierarchy
pope
cardinals
archbishops
bishops
priests
&c. all that wretched body
which goes by the name of the
false prophet
who at the battle of Armageddon will be taken
and with the
beast cast alive into the lake of fire
Revelation 19:20
and by "the unclean spirit"
or "spirits"
the singular for
the plural
are meant the three unclean spirits like frogs
and which are the
spirits of devils
that come out of the mouth of the dragon beast
and false
prophet
the Jesuits
monks
and friars; these shall be no more then on the
earth
after these times
Revelation 16:13.
Jarchi and Kimchi interpret "the unclean spirit" of the corruption of
nature; but that will not cease as long as men are in a mortal state. This
prophecy is
by the ancient Jews
F16Zohar in Gen
fol. 53. 4. &
73. 1. applied to the times of the Messiah.
Zechariah 13:3 3 It
shall come to pass that if anyone still prophesies
then his father and
mother who begot him will say to him
‘You shall not live
because you have
spoken lies in the name of the Lord.’ And his
father and mother who begot him shall thrust him through when he prophesies.
YLT
3And it hath been
when one
prophesieth again
That said unto him have his father and his mother
his
parents
`Thou dost not live
For falsehood thou hast spoken in the name of
Jehovah
' And pierced him through have his father and his mother
his parents
in his prophesying.
And it shall come to pass
that when any shall yet prophesy
.... Or
attempt to prophesy
or propagate their idolatrous religion and principles
after this time
when they shall be abundantly detected and exposed:
then his father and his mother that begat him; of whom he is
born
and who
as his parents
must be supposed to have the most tender regard
unto him
even to these the imposture will be so flagrant
that they will not
encourage him
but
on the contrary
shall say unto him
Thou shall not live; but die
according to the law against the false prophet in Deuteronomy 18:20
for thou speakest lies in the name of the Lord; which is the
very character of the followers of the man of sin
who speak lies in hypocrisy
pretending that they are of God
and carrying a show of truth; religion
and
holiness
1 Timothy 4:1
and his father and his mother that begat him shall thrust him
through when he prophesieth; so great will be their love to God
and to
his truth
that
notwithstanding the nearness of blood
their hands will be
upon him first
and either beat him
or put him to death; a son
according to
the law
not being to be spared in such a case
Deuteronomy 13:6.
Zechariah 13:4 4 “And
it shall be in that day that every prophet will be ashamed of his vision
when he prophesies; they will not wear a robe of coarse hair to deceive.
YLT
4And it hath come to pass
in that day
Ashamed are the prophets
each of his vision
in his prophesying
And they put not on a hairy robe to deceive.
And it shall come to pass in that day
that the prophets
shall be ashamed
everyone of his vision
when he hath prophesied
.... He shall
be ashamed of the doctrines he has delivered
they will appear to all men so
ridiculous and absurd; as the doctrines of merit
and the works of
supererogation; of transubstantiation and purgatory; of pardons
penance
&c:
neither shall they wear a rough garment to deceive; or
"a
hairy garment"F17אדרת שער "pallio pili"
Montanus; "piloso"
Pagninus; "chlamyde pilosa"
Munster; "pallium ex pilis"
Cocceius; "pallium pili"
Burkius. ; such as the first and ancient
inhabitants of the earth wore
who used the skins of beasts for covering
as
Diodorus SiculusF18Bibliothec. l. 1. p. 21. observes: and PausaniasF19Phocica
sive. l. 10. p. 685. says of the first natives of Locris
not knowing how to
weave and make garments
used to cover their bodies
to preserve them from the
cold
with the undressed skins of beasts
turning the hair outward
as more
becoming: and such a hairy garment
or much like it
Elijah wore; hence he is
called a hairy man
2 Kings 1:8 and John
the Baptist
who came in the power and spirit of that prophet
appeared in a
like habit
clothed with camel's hair
Matthew 3:4 and in
like manner good men
especially in times of distress and trouble
used to
wander about in sheepskins and goatskins
Hebrews 11:37 which
seem to be the same sort of raiment: and now
in imitation of such like good
men
and true prophets of the Lord
particularly Elijah
the false prophets
as
Jarchi and Kimchi observe
in order to deceive the people
and pass for true
prophets
put on such rough and hairy garments
as if they were very humble and
self denying men. BrauniusF20De Vestitu Sacerdot. Heb. l. 1. c. 4.
sect. 9. p. 97. thinks the prophet may have respect to a custom among the
idolatrous prophets
who used to clothe themselves with the skins of the
sacrifices
and lie on them in their temples
in order to obtain dreams
and be
able to foretell future things; of which See Gill on Amos 2:8 but it
seems to have respect to the habits of the monks and friars
and of the
different orders by which they are distinguished as religious persons
and gain
respect and veneration among men; and under the guise of sanctity and devotion
and of an austere and mortified life
impose their lies and deceptions upon
them; but now will lay their habits aside
as being ashamed of their profession
and principles.
Zechariah 13:5 5 But
he will say
‘I am no prophet
I am a farmer; for a man taught me
to keep cattle from my youth.’
YLT
5And [one] hath said
`I am
not a prophet
A man
a tiller of ground I am
For ground [is] my possession
from my youth.'
But he shall say
I am no prophet
.... That he
is not of the Romish clergy
or of any of their religious orders
having laid
aside his habit:
I am an husbandman; he shall put on the
habit of a husbandman
and work for his bread; for he will not be able to
support himself
as before
with the sale of pardons and indulgences
and by
praying souls out of purgatory; for no man hereafter will buy of his
merchandise
Revelation 18:11
and he will be ashamed of his former calling and traffic
and will not own that
he was ever concerned therein; but will affirm that he was never of the Romish
clergy
but always a layman
and employed in husbandry:
for man taught me to keep cattle from my youth; he will say
he was brought up to husbandry
or in some mechanic business
from his youth
and never was in any convent or monastery
or of any religious order: it may be
rendered
"for man made me to work from my youth"F21הקנני "fecerunt me operari"
Noldius; "homo
operari fecit me"
De Dieu
Burkius. ; and is not to be restrained to
keeping cattle
or any particular employment.
Zechariah 13:6 6 And one
will say to him
‘What are these wounds between your arms?’[a] Then he
will answer
‘Those with which I was wounded in the house of my
friends.’
YLT
6And [one] hath said unto
him
`What [are] these wounds in thy hands?' And he hath said
`Because I was
smitten [at] home by my lovers.'
And one shall say unto him
What are these wounds in
thine hands?.... That is
if thou art not a prophet
what is the meaning of
these wounds in thine hands? which design either those his father and mother
had given him
when they thrust him through for being a false prophet
Zechariah 13:3 or
the mark of the beast he received in his right hand
which he was obliged to
take when he entered into holy orders
Revelation 13:9
or
the wounds and stripes he gave himself
in the exercise of his superstition and
will worship:
then he shall answer
Those with which I was wounded in
the house of my friends; he will pretend that these were wounds he had privately in his
father's family
by way of correction
for not doing his civil and secular
business as he ought to have done; or he shall be obliged to confess the mark
of the beast on him; or that these were wounds he had given himself in the
temples and churches
dedicated to angels and saints
his patrons
friends
and
lovers; with whom he committed spiritual adultery or idolatry
and before whose
images and shrines he had cut and given himself these wounds and gashes
to the
great dishonour of Christ
as if his crucifixion and wounds were of no avail;
wherefore his sufferings and death are next spoken of: and some understand
these words of Christ
introduced after this manner; the prophet having spoken
of the false prophet
thrust through by his parents
because that Christ would
be reckoned a false prophet and impostor by his countrymen the Jews
and be
crucified by them as such
represents the Jews as upbraiding him with his
crucifixion
which they suggest he righteously suffered
for seducing their
nation: to which he replies
that indeed he was crucified
and thereby wounded
with the nails drove into his hands and feet; and this usage he met with from
those of his own nation
and who pretended to be the friends of the Messiah
and to expect his coming
and this at or near Jerusalem
where was the temple
or house of God; but all this he endured
not for any crime he had been guilty
of
but according to the counsel and will
purpose and decree
of God; whereby
he was appointed the Shepherd of the flock; the Mediator between God and man;
the Saviour of his people; and to die such a death
in order to obtain
salvation for them; which counsel and will of God are clearly and strongly
expressed in the following verse Zechariah 13:7
and
to this sense Capellus interprets the words.
Zechariah 13:7 7 “Awake
O sword
against My Shepherd
Against the Man who is My Companion
” Says the Lord of hosts. “Strike the Shepherd
And the sheep will be scattered; Then
I will turn My hand against the little ones.
YLT
7Sword
awake against My
shepherd
And against a hero -- My fellow
An affirmation of Jehovah of Hosts.
Smite the shepherd
and scattered is the flock
And I have put back My hand on
the little ones.
Awake
O sword
against my shepherd
.... Not Judas Maccabeus
slain in battle by BacchisF23Vid. Joseph. Antiqu. l. 12. c. 11.
sect. 2.
as Grotius fancies; but Christ
Jehovah's Shepherd; for these are
the words of Jehovah the Father
concerning his Son
whom he calls "my
Shepherd"; because he has a property in him
as well as in the flock; and
he was chosen
called
set up
and sent as such by him; on whom he laid the
straying of all the sheep; and who as such died and rose again
and is
accountable to his divine Father for the flock committed to him: by "the
sword" awoke against him are meant either the sorrows and afflictions of
Christ
which
like a sword
pierced through his soul; or the violent death he
was put to
being stricken and cut off for the transgressions of his people; or
the Jews
who were the instruments of it; so wicked men are called
Psalm 17:13 or
rather the glittering sword of justice
which was drawn against him
and
sheathed in him; which is called upon to "awake"
it seeming as
though it was asleep; it having been a long time since the first sin of Adam
was committed
in which all his posterity was concerned
and for which
satisfaction to divine justice must be made; and longer still since Christ
became a surety
and engaged to do it; moreover
it was a great while since it
was promised that he should come
and be smitten and wounded for sin; and
after he was come into the world
it was some time before the orders were given
to this sword to awake against him:
even against the man that is my fellow
saith the Lord of
hosts; the human nature of Christ is signified by "the man";
not that he was really man before his incarnation
only in the purpose and
covenant of God; and he often appearing in a human form; and the Scripture
speaking of things future as present; though here it regards him in the days of
his flesh
and as suffering: his divine nature is expressed by being "the
fellow" of the Lord of hosts; not only being near to him in place and
affection
but his equal
being truly a divine Person; of the same nature
glory
and majesty
with himF24עמית
"socius
proximus; speciatim tribuitur Messiae
qui patri caelesti est
conjunctissimus et intimus
cum sit ejusdem numero essentiae
gloriae
ac
majestatis cum eo". Stockius
p. 794.
though distinct from him; and so
fit to be the Shepherd of the flock:
smite the Shepherd; the order is given to the sword of justice
by the Lord of hosts
to smite the Messiah
the Shepherd
even unto death: this
was according to his purpose; was his will of command; agreeable to his mind;
what he took a kind of pleasure in
and in which he had a hand himself; for it
is rendered "I will smite"
Matthew 26:31
and the sheep shall be scattered; particularly the
apostles
who
upon the seizure of Christ
were scattered from him
and one
another
whereby this prophecy was fulfilled
Matthew 26:31
and I will turn my hand upon the little ones; the same with
the sheep
the disciples of ChristF25So Stockius
p. 912. ; yea
all
that Christ died for
and to whom God is gracious for his sake; even all the
little ones that believe in him; who are few in number
little in their own
sight
and contemptible in the eyes of the world; pusillanimous
fearful
and
of little faith
as the apostles of Christ were at the time he died: on these
the Lord turned his hand; not his chastising hand
though that is sometimes on
the saints; much less his hand of justice
which was laid on Christ
and it
would have been unjust to have laid it on sinner and surety both; but his hand
of grace and mercy
power and protection; which was upon the apostles in their
ministrations
succeeding them to the conversion of sinners
and preserving
them from their enemies; and all the elect are saved in consequence of the
death of Christ
and redemption by him. Aben Ezra says this prophecy refers to
the great wars which shall be in all the earth in the times of Messiah ben
Joseph; but they regard the times of Christ the son of David
who is already
come. The Targum is
"be
revealed
O sword
against the king
and against the ruler his companion
who
is like unto him;'
and
Jarchi interprets it of the king of Moab; and Aben Ezra of every king of the
nations that shall in the above times reign over the earth
who thinks himself
to be as God; which sense Kimchi approves of
and observes
that the
"little ones" are governors and princes
who are less than kings: and
another Jewish writerF26R. Isaac Chizzuk Emunah
par. 1. c. 37. p.
310. 311. says the sense is
awake
O sword
against the king of Ishmael
who
is called the king of the Turks (the grand seignior)
that rules over Asia and
Africa; which are more than three fourths of the world
and the greater part of
the Jewish nation are in captivity under his hand; him God calls his Shepherd
because he hath given into his hand to feed his flock in their captivity
and
this flock is the nation of Israel; and he is called the man his fellow
because he thinks himself
through the pride and haughtiness of his heart
to
be as God; and upon the ruin of this prince
he supposes
will be the
deliverance of the Jews
who
being scattered into several parts
will
in
separate bodies
return to their own land: and by the "little ones"
he thinks are meant the kings of the nations of Edom
or of the Roman nations
which are the lesser pastors of the sheep. Manasseh ben IsraelF1De
Resurrect. Mort. l. 3. c. 5. sect. 5. p. 290. makes mention of the same
exposition of the passage
but is of opinion that the words are rather to be
understood of the pope of Rome
who calls himself a pastor
and next to God
and his vicar on earth; and against him and those like to him
inferior in
power
God will make war. But much more agreeable
and very remarkable
are the
words of R. Samuel MarochianusF2Apud Burkium in loc. e Mullero.
who
writing of the coming of the Messiah
says
"I
fear
O my Lord
that that which Zechariah the prophet said
"I will smite
the Shepherd
and the sheep of the flock shall be scattered"
was
fulfilled when we smote the Shepherd of those little ones and holy apostles.'
Moreover
it may be observed
that the word for "little ones" sometimes
signifies great ones
as Mr. PocockF3Not. Miscell. in Port. Mosis
c. 2. p. 18. has observed
and particularly in this text; which
according to
the sense some give of it
mentioned by R. Tanchum
is
"I will turn mine
hand upon the illustrious and the princes"
and not "upon the little
ones"
as commonly understood; and which he takes to be the best of the
expositions adduced: and with this agree the several oriental versions; some
copies of the Septuagint read
"upon the shepherds"; and so the
Arabic version; and the Syriac version renders it
"the superiors";
and so may very well be applied to the apostles of Christ
who were in the
highest office in the church
and shepherds of the flock; on whom
after the
death of Christ
God turned his hand of power
which was upon them
and was
with them in their ministrations
making them successful wherever they went;
and also his hand of providence was upon them
protecting and preserving them
until they had done the work they were sent about. After this prophecy
concerning the Messiah
occasionally inserted here
the prophet returns to his
prediction of the state of the church
and what shall befall it in the latter
day.
Zechariah 13:8 8 And
it shall come to pass in all the land
” Says the Lord
“That
two-thirds in it shall be cut off and die
But one–third shall be
left in it:
YLT
8And it hath come to pass
In all the land
an affirmation of Jehovah
Two parts in it are cut off -- they
expire
And the third is left in it.
And it shall come to pass
that in all the land
saith the
Lord
.... Either in all the land of Israel
as Kimchi interprets it;
or rather in all the world
as Aben Ezra and others; for this prophecy seems to
have respect
not to the calamities of the Jews at the destruction of
Jerusalem
after the death of Christ
when a few were saved
a remnant
according to the election of grace
yet so as by fire
for whose sake the days
of tribulation were shortened; but to the external state of the church
and the
trouble of it throughout Christendom
about the time of the destruction of
antichrist:
two parts therein shall be cut off and die; all
hypocrites
formalists
and outward court worshippers; who seem as if they
would be at this time two thirds of the professors of true religion; who will
not be able to stand the hour of temptation that will come upon all the earth
to try the inhabitants of it; which will be the last struggle of the beast of
Rome
Revelation 3:10 but
will be twice dead
plucked up by the roots; will die to the profession of
religion
and be cut off from the people of God
and have no more a name with
them:
but the third shall be left therein; the few names in Sardis
which have not defiled their garments; the hundred forty and four thousand that
will stand with Christ
and by him
on Mount Zion
being redeemed from among
men
Revelation 3:4
compare with this Revelation 16:19.
Zechariah 13:9 9 I
will bring the one–third through the fire
Will refine them as silver is
refined
And test them as gold is tested. They will call on My name
And I will
answer them. I will say
‘This is My people’; And each one will say
‘The Lord is my God.’”
YLT
9And I have brought the
third into fire
And refined them like a refining of silver
And have tried
them like a trying of gold
It doth call in My name
and I answer it
I have
said
`My people it [is]
' And it saith
`Jehovah [is] my God!'
And I will bring the third part through the fire
.... Into
tribulation
as the Targum explains it; or into great distresses
comparable to
fire
as Kimchi observes; this is the hour of temptation that will be in the
Philadelphian church state
Revelation 3:10.
Daniel's time of trouble
such as there never was since there was a nation
Daniel 12:1 and the
time of the slaying of the witnesses
Revelation 11:7
and will refine them as silver is refined
and will try them as
gold is tried; their graces
principles
and profession
will be tried; their
dross and tin will be removed
and they will be purged and purified; a more
pure and glorious state of the church will take place
in which there will be
great purity of Gospel worship
discipline
and conversation; when the word
will be more purely preached
the ordinances more purely administered
and the
saints will live more holy lives and conversations
signified by the witnesses
ascending up into heaven
Revelation 11:12
they shall call on my name; which includes the whole
of divine worship
and particularly designs prayer
that pure offering and
incense
which shall now be offered to the name of the Lord in every place
Malachi 1:11 hence
it follows
and I will hear them; accept their prayers
and give an answer to them: so the Targum paraphrases the words
"he
shall pray in my name
and I will receive his prayer:'
I will say
It is my people; the Lord will make it
appear to themselves and others that they are his special
peculiar
and
covenant people
by calling them out of Babylon; by bestowing his favours upon
them; and by granting his presence with them
as well as by the witnessing of
his Spirit to them; see Revelation 18:4
and they shall say
The Lord is my God: they shall
know him to be their covenant God and Father
and claim their interest in him
and acknowledge him as such; which is the greatest happiness that can be
enjoyed
Psalm 144:15.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)