<hi type="bold">5. possessors--</hi>The buyers [Maurer], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "not holding themselves guilty" (<reference osisRef="Jer.50.7">Jr 50:7</reference>). It is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it.

<hi type="bold">they that sell them--</hi>(Compare <reference osisRef="Zech.11.12">Zec 11:12</reference>). The rulers of Judah, who by their avaricious rapacity and selfishness (<reference osisRef="John.11.48">Joh 11:48</reference>, <reference osisRef="John.11.50">50</reference>) virtually sold their country to Rome. Their covetousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors."

<hi type="bold">I am rich--</hi>by selling the sheep (<reference osisRef="Deut.29.19">De 29:19</reference>; <reference osisRef="Hos.12.8">Ho 12:8</reference>). In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement (<reference osisRef="Luke.16.14">Lu 16:14</reference>), and hypocritically "thanked" God for their wicked gain (compare <reference osisRef="Luke.18.11">Lu 18:11</reference>).

<hi type="bold">say ... pity--</hi>In Hebrew it is singular: that is, each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [Henderson]. Hengstenberg refers the singular verbs to Jehovah, the true actor; the wicked shepherds being His unconscious instruments. Compare <reference osisRef="Zech.11.6">Zec 11:6</reference>, For I will no more pity, with the Hebrew "pitieth not" here.

5. possessors-- The buyers [Maurer], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "not holding themselves guilty" (Jr 50:7). It is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it. they that sell them-- (Compare Zec 11:12). The rulers of Judah, who by their avaricious rapacity and selfishness (Joh 11:48, 50) virtually sold their country to Rome. Their covetousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors." I am rich-- by selling the sheep (De 29:19; Ho 12:8). In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement (Lu 16:14), and hypocritically "thanked" God for their wicked gain (compare Lu 18:11). say... pity-- In Hebrew it is singular: that is, each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [Henderson]. Hengstenberg refers the singular verbs to Jehovah, the true actor; the wicked shepherds being His unconscious instruments. Compare Zec 11:6, For I will no more pity, with the Hebrew "pitieth not" here.


6. Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome.

<hi type="bold">his king--</hi>Vespasian or Titus: they themselves (<reference osisRef="John.19.15">Joh 19:15</reference>) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but Cæsar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.

6. Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome. his king-- Vespasian or Titus: they themselves (Joh 19:15) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but Cæsar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.


<hi type="bold">7. And--</hi>rather, "Accordingly": implying the motive cause which led Messiah to assume the office, namely, the will of the Father (<reference osisRef="Zech.11.4">Zec 11:4</reference>, <reference osisRef="Zech.11.5">5</reference>), who pitied the sheep without any true shepherd.

<hi type="bold">I will feed--</hi>"I fed" [Calvin], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [Calvin].

<hi type="bold">even you, O poor of the flock--</hi>rather, "in order that (I might feed, that is, save) the poor (humble; compare <reference osisRef="Zech.11.11">Zec 11:11</reference>; <reference osisRef="Zeph.3.12">Zep 3:12</reference>; <reference osisRef="Matt.5.3">Mt 5:3</reference>) of the flock"; literally, not you, but, "therefore (I will feed)" [Moore]. See Margin, "Verily the poor." It is for the sake of the believing remnant that Messiah took charge of the flock, though He would have saved all, if they would have come to Him. They would not come; therefore, as a nation, they are "the flock of (that is, doomed to) slaughter."

<hi type="bold">I took ... two staves--</hi>that is, shepherds' staves or rods (<reference osisRef="Ps.23.4">Psa 23:4</reference>). Symbolizing His assumption of the pastor's office.

<hi type="bold">Beauty--</hi>The Jews' peculiar excellency above other nations (<reference osisRef="Deut.4.7">De 4:7</reference>), God's special manifestation to them (<reference osisRef="Ps.147.19">Psa 147:19</reference>, <reference osisRef="Ps.147.20">20</reference>), the glory of the temple ("the beauty of holiness," <reference osisRef="Ps.29.2">Psa 29:2</reference>; compare <reference osisRef="Ps.27.4">Psa 27:4</reference>; <reference osisRef="Ps.90.17">90:17</reference>; <reference osisRef="2Chr.20.21">2Ch 20:21</reference>), the "pleasantness" of their land (<reference osisRef="Gen.49.15">Ge 49:15</reference>; <reference osisRef="Dan.8.9">Da 8:9</reference>; <reference osisRef="Dan.11.16">11:16</reference>), "the glorious land."

<hi type="bold">Bands--</hi>implying the bond of "brotherhood" between Judah and Israel. "Bands," in <reference osisRef="Ps.119.61">Psa 119:61</reference>, Margin, is used for confederate companies: The Easterns in making a confederacy often tie a cord or band as a symbol of it, and untie it when they dissolve the confederacy [Ludovicus De Dieu]. Messiah would have joined Judah and Israel in the bonds of a common faith and common laws (<reference osisRef="Zech.11.14">Zec 11:14</reference>), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antiochus Epiphanes, and Pompey were all kept from marring utterly the distinctive "beauty" and "brotherhood" of Judah and Israel, which subsisted more or less so long as the temple stood. But when Jehovah brake the staves, not even Titus could save the temple from his own Roman soldiery, nor was Jurian able to restore it.

7. And-- rather, "Accordingly": implying the motive cause which led Messiah to assume the office, namely, the will of the Father (Zec 11:4, 5), who pitied the sheep without any true shepherd. I will feed-- "I fed" [Calvin], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [Calvin]. even you, O poor of the flock-- rather, "in order that (I might feed, that is, save) the poor (humble; compare Zec 11:11; Zep 3:12; Mt 5:3) of the flock"; literally, not you, but, "therefore (I will feed)" [Moore]. See Margin, "Verily the poor." It is for the sake of the believing remnant that Messiah took charge of the flock, though He would have saved all, if they would have come to Him. They would not come; therefore, as a nation, they are "the flock of (that is, doomed to) slaughter." I took... two staves-- that is, shepherds' staves or rods (Psa 23:4). Symbolizing His assumption of the pastor's office. Beauty-- The Jews' peculiar excellency above other nations (De 4:7), God's special manifestation to them (Psa 147:19, 20), the glory of the temple ("the beauty of holiness," Psa 29:2; compare Psa 27:4; 90:17; 2Ch 20:21), the "pleasantness" of their land (Ge 49:15; Da 8:9; 11:16), "the glorious land." Bands-- implying the bond of "brotherhood" between Judah and Israel. "Bands," in Psa 119:61, Margin, is used for confederate companies: The Easterns in making a confederacy often tie a cord or band as a symbol of it, and untie it when they dissolve the confederacy [Ludovicus De Dieu]. Messiah would have joined Judah and Israel in the bonds of a common faith and common laws (Zec 11:14), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antiochus Epiphanes, and Pompey were all kept from marring utterly the distinctive "beauty" and "brotherhood" of Judah and Israel, which subsisted more or less so long as the temple stood. But when Jehovah brake the staves, not even Titus could save the temple from his own Roman soldiery, nor was Jurian able to restore it.


<hi type="bold">8. Three shepherds ... I cut off--</hi>literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [Drusius]. Or, as Messiah, the Antitype, was at once prophet, priest, and king, so He by the destruction of the Jewish polity destroyed these three orders for the unbelief of both the rulers and people [Moore]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense.

<hi type="bold">one month--</hi>a brief and fixed space of time (<reference osisRef="Hos.5.7">Ho 5:7</reference>). Probably alluding to the last period of the siege of Jerusalem, when all authority within the city was at an end [Henderson].

<hi type="bold">loathed them--</hi>literally, "was straitened" as to them; instead of being enlarged towards them in love (<reference osisRef="2Cor.6.11">2Co 6:11</reference>, <reference osisRef="2Cor.6.12">12</reference>). The same Hebrew as in <reference osisRef="Num.21.4">Nu 21:4</reference>, Margin. No room was left by them for the grace of God, as His favors were rejected [Calvin]. The mutual distaste that existed between the holy Messiah and the guilty Jews is implied.

8. Three shepherds... I cut off-- literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [Drusius]. Or, as Messiah, the Antitype, was at once prophet, priest, and king, so He by the destruction of the Jewish polity destroyed these three orders for the unbelief of both the rulers and people [Moore]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves 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 (Ho 5:7). Probably alluding to the last period of the siege of Jerusalem, when all authority within the city was at an end [Henderson]. loathed them-- literally, "was straitened" as to them; instead of being enlarged towards them in love (2Co 6:11, 12). The same Hebrew as in Nu 21:4, Margin. No room was left by them for the grace of God, as His favors were rejected [Calvin]. The mutual distaste that existed between the holy Messiah and the guilty Jews is implied.


<hi type="bold">9. Then said I--</hi>at last when all means of saving the nation had been used in vain (<reference osisRef="John.8.24">Joh 8:24</reference>).

<hi type="bold">I will not--</hi>that is, no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jr 15:1-3; 34:17; 43:11; <reference osisRef="Ezek.6.12">Eze 6:12</reference>). Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so.

<hi type="bold">eat ... flesh of another--</hi>Let them madly perish by mutual discords. Josephus attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth ... die"), war ("cut off ... cut off"), intestine discord ("eat ... one ... another").

9. Then said I-- at last when all means of saving the nation had been used in vain (Joh 8:24). I will not-- that is, no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jr 15:1-3; 34:17; 43:11; Eze 6:12). Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so. eat... flesh of another-- Let them madly perish by mutual discords. Josephus attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth... die"), war ("cut off... cut off"), intestine discord ("eat... one... another").


<hi type="bold">10. covenant which I made with all the people--</hi>The covenant made with the whole nation is to hold good no more except to the elect remnant. This is the force of the clause, not as Maurer, and others translate. The covenant which I made with all the nations (not to hurt My elect people, <reference osisRef="Hos.2.18">Ho 2:18</reference>). But the Hebrew is the term for the elect people (Ammim), not that for the Gentile nations (Goiim). The Hebrew plural expresses the great numbers of the Israelite people formerly (<reference osisRef="1Kgs.4.20">1Ki 4:20</reference>). The article is, in the Hebrew, all the or those peoples. His cutting asunder the staff "Beauty," implies the setting aside of the outward symbols of the Jews distinguishing excellency above the Gentiles (see on <reference osisRef="Zech.11.7">Zec 11:7</reference>) as God's own people.

10. covenant which I made with all the people-- The covenant made with the whole nation is to hold good no more except to the elect remnant. This is the force of the clause, not as Maurer, and others translate. The covenant which I made with all the nations (not to hurt My elect people, Ho 2:18). But the Hebrew is the term for the elect people (Ammim), not that for the Gentile nations (Goiim). The Hebrew plural expresses the great numbers of the Israelite people formerly (1Ki 4:20). The article is, in the Hebrew, all the or those peoples. His cutting asunder the staff "Beauty," implies the setting aside of the outward symbols of the Jews distinguishing excellency above the Gentiles (see on Zec 11:7) as God's own people.


<hi type="bold">11. poor ... knew--</hi>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, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella.

<hi type="bold">waited upon me--</hi>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 the nation still do, instead of referring it to their own rejection of Messiah. <reference osisRef="Isa.30.18-Isa.30.21">Is 30:18-21</reference> refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (<reference osisRef="Zeph.3.12">Zep 3:12</reference>, <reference osisRef="Zeph.3.13">13</reference>).

11. poor... 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, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella. waited upon 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 the nation still do, instead of referring it to their own rejection of Messiah. Is 30:18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (Zep 3:12, 13).


<hi type="bold">12. I said--</hi>The prophet here represents the person of Jehovah-Messiah.

<hi type="bold">If ye think good--</hi>literally, "If 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, namely, their love and obedience. "My price"; my reward for pastoral care, both during the whole of Israel's history from the Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order to fulfil the Father's will (<reference osisRef="Phil.2.7">Php 2:7</reference>).

<hi type="bold">if not, forbear--</hi>They withheld that which He sought as His only reward, their love; yet He will not force them, but leave His cause with God (<reference osisRef="Isa.49.4">Is 49:4</reference>, <reference osisRef="Isa.49.5">5</reference>). Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God (<reference osisRef="Gen.31.41">Ge 31:41</reference>, <reference osisRef="Gen.31.42">42</reference>).

<hi type="bold">So ... thirty pieces of silver--</hi>thirty shekels. They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant (<reference osisRef="Exod.21.32">Ex 21:32</reference>; <reference osisRef="Matt.26.15">Mt 26:15</reference>). A freeman was rated at twice that sum.

12. I said-- The prophet here represents the person of Jehovah-Messiah. If ye think good-- literally, "If 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, namely, their love and obedience. "My price"; my reward for pastoral care, both during the whole of Israel's history from the Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order to fulfil the Father's will (Php 2:7). 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 (Is 49:4, 5). Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God (Ge 31:41, 42). So... thirty pieces of silver-- thirty shekels. They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant (Ex 21:32; Mt 26:15). A freeman was rated at twice that sum.


<hi type="bold">13. Cast it unto the potter--</hi>proverbial: Throw it to the temple potter, the most suitable person to whom to cast the despicable sum, plying his trade as he did in the polluted valley (<reference osisRef="2Kgs.23.10">2Ki 23:10</reference>) of Hinnom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions by Jeremiah (<reference osisRef="Jer.18.1-Jer.19.15">Jr 18:1-19:15</reference>) when prophesying of this very period of Jewish history. Zechariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same divine threat against his unfaithful people in their destruction under Rome, as before in that under Nebuchadnezzar. Hence <reference osisRef="Matt.27.9">Mt 27:9</reference>, in English Version, and in the oldest authorities, quotes Zechariah's words as Jeremiah's, the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Compare the parallel case of <reference osisRef="Mark.1.2">Mr 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference> in the oldest manuscripts (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Compare my Introduction to Zechariah. The "potter" is significant of God's absolute power over the clay framed by His own hands (<reference osisRef="Isa.45.9">Is 45:9</reference>; <reference osisRef="Jer.18.6">Jr 18:6</reference>; <reference osisRef="Rom.9.20">Ro 9:20</reference>, <reference osisRef="Rom.9.21">21</reference>).

<hi type="bold">in the house of the Lord--</hi>The thirty pieces are thrown down in the temple, as the house of Jehovah, the fit place for the money of Jehovah-Messiah being deposited, in the treasury, and the very place accordingly where Judas "cast them down." The thirty pieces were cast "to the potter," because it was to him they were "appointed by the Lord" ultimately to go, as a worthless price (compare <reference osisRef="Matt.27.6">Mt 27:6</reference>, <reference osisRef="Matt.7.10">7, 10</reference>). For "I took," "I threw," here Matthew 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 (compare <reference osisRef="Acts.2.23">Ac 2:23</reference>; 4:28). It is curious that some old translators translate, for "to the potter," "to the treasury" (so Maurer), agreeing with <reference osisRef="Matt.27.6">Mt 27:6</reference>. But English Version agrees better with Hebrew and <reference osisRef="Matt.27.10">Mt 27:10</reference>.

13. Cast it unto the potter-- proverbial: Throw it to the temple potter, the most suitable person to whom to cast the despicable sum, plying his trade as he did in the polluted valley (2Ki 23:10) of Hinnom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions by Jeremiah (Jr 18:1-19:15) when prophesying of this very period of Jewish history. Zechariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same divine threat against his unfaithful people in their destruction under Rome, as before in that under Nebuchadnezzar. Hence Mt 27:9, in English Version, and in the oldest authorities, quotes Zechariah's words as Jeremiah's, the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Compare the parallel case of Mr 1:2, 3 in the oldest manuscripts (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Compare my Introduction to Zechariah. The "potter" is significant of God's absolute power over the clay framed by His own hands (Is 45:9; Jr 18:6; Ro 9:20, 21). in the house of the Lord-- The thirty pieces are thrown down in the temple, as the house of Jehovah, the fit place for the money of Jehovah-Messiah being deposited, in the treasury, and the very place accordingly where Judas "cast them down." The thirty pieces were cast "to the potter," because it was to him they were "appointed by the Lord" ultimately to go, as a worthless price (compare Mt 27:6, 7, 10). For "I took," "I threw," here Matthew 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 (compare Ac 2:23; 4:28). It is curious that some old translators translate, for "to the potter," "to the treasury" (so Maurer), agreeing with Mt 27:6. But English Version agrees better with Hebrew and Mt 27:10.


14. The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the fratricidal discord of factions which raged within Jerusalem on the eve of its fall, while the Romans were thundering at its gates without. See Josephus [Wars of the Jews]. Also the continued severance of the tribes till their coming reunion (<reference osisRef="Rom.11.15">Ro 11:15</reference>).

14. The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the fratricidal discord of factions which raged within Jerusalem on the eve of its fall, while the Romans were thundering at its gates without. See Josephus [Wars of the Jews]. Also the continued severance of the tribes till their coming reunion (Ro 11:15).


<hi type="bold">15. yet--</hi>"take again"; as in <reference osisRef="Zech.11.7">Zec 11:7</reference> previously he had taken other implements.

<hi type="bold">instruments--</hi>the accoutrements, namely, the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, <reference osisRef="Ps.14.1">Psa 14:1</reference>) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (<reference osisRef="John.10.11">Joh 10:11</reference>), 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 with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Da 11:35-38; 12:<reference osisRef="1Cor.9.27">1; 9:27</reference>; <reference osisRef="2Thess.2.3-2Thess.2.12">2Th 2:3-12</reference>). But at last he is to perish utterly (<reference osisRef="Zech.11.17">Zec 11:17</reference>), and the elect remnant of Judah and Israel is to be saved gloriously.

15. yet-- "take again"; as in Zec 11:7 previously he had taken other implements. instruments-- the accoutrements, namely, the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, Psa 14:1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (Joh 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 with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Da 11:35-38; 12:1; 9:27; 2Th 2:3-12). But at last he is to perish utterly (Zec 11:17), and the elect remnant of Judah and Israel is to be saved gloriously.


<hi type="bold">16. in the land--</hi>Antichrist will probably he a Jew, or at least one in Judea.

<hi type="bold">not visit ... neither ... seek ... heal ... broken, nor feed ... but ... eat ... flesh ... tear--</hi>Compare similar language as to the unfaithful shepherds of Israel in <reference osisRef="Ezek.34.2-Ezek.34.4">Eze 34:2-4</reference>. This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time.

<hi type="bold">those ... cut off--</hi>"those perishing" [Septuagint], that is, those sick unto death, as if already cut off.

<hi type="bold">the young--</hi>The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [Chaldee Version, Jerome, &c.] translate, "the straying," "the dispersed"; so Gesenius.

<hi type="bold">broken--</hi>the wounded.

<hi type="bold">standeth still--</hi>with faintness lagging behind.

<hi type="bold">tear ... claws--</hi>expressing cruel voracity; tearing off the very hoofs (compare <reference osisRef="Exod.10.26">Ex 10:26</reference>), giving them excruciating pain, and disabling them from going in quest of pasture.

16. in the land-- Antichrist will probably he a Jew, or at least one in Judea. not visit... neither... seek... heal... broken, nor feed... but... eat... flesh... tear-- Compare similar language as to the unfaithful shepherds of Israel in Eze 34:2-4. This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time. those... cut off-- "those perishing" [Septuagint], that is, those 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 expositors [Chaldee Version, Jerome, &c.] translate, "the straying," "the dispersed"; so Gesenius. broken-- the wounded. standeth still-- with faintness lagging behind. tear... claws-- expressing cruel voracity; tearing off the very hoofs (compare Ex 10:26), giving them excruciating pain, and disabling them from going in quest of pasture.


<hi type="bold">17. the idol--</hi>The Hebrew expresses both vanity and an idol. Compare <reference osisRef="Isa.14.13">Is 14:13</reference>; <reference osisRef="Dan.11.36">Da 11:36</reference>; <reference osisRef="2Thess.2.4">2Th 2:4</reference>; <reference osisRef="Rev.13.5">Re 13:5</reference>, <reference osisRef="Rev.13.6">6</reference>, as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (<reference osisRef="Dan.9.27">Da 9:27</reference>; <reference osisRef="Dan.11.30-Dan.11.38">11:30-38</reference>). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep (<reference osisRef="2Thess.2.8">2Th 2:8</reference>); and on his "right eye," wherewith he ought to have watched the sheep (<reference osisRef="John.10.12">Joh 10:12</reference>, <reference osisRef="John.10.13">13</reference>). 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 right eye" has attached to it the notion of ignominy (<reference osisRef="1Sam.11.2">1Sa 11:2</reference>). <chapter eID="Zech.11"/>

17. the idol-- The Hebrew expresses both vanity and an idol. Compare Is 14:13; Da 11:36; 2Th 2:4; Re 13:5, 6, as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (Da 9:27; 11:30-38). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep (2Th 2:8); and on his "right eye," wherewith he ought to have watched the sheep (Joh 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 right eye" has attached to it the notion of ignominy (1Sa 11:2).


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Zech.12.1-Zech.12.14">Zec 12:1-14</reference>. Jerusalem the Instrument of Judgment on Her Foes Hereafter; Her Repentance and Restoration.</title>

<hi type="bold">1. burden--</hi>"weighty prophecy"; fraught with destruction to Israel's foes; the expression may also refer to the distresses of Israel implied as about to precede the deliverance.

<hi type="bold">for Israel--</hi>concerning Israel [Maurer].

<hi type="bold">stretcheth forth--</hi>present; now, not merely "hath stretched forth," as if God only created and then left the universe to itself (<reference osisRef="John.5.17">Joh 5:17</reference>). 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. Compare a similar preface in <reference osisRef="Isa.42.5">Is 42:5</reference>; <reference osisRef="Isa.43.1">43:1</reference>; <reference osisRef="Isa.65.17">65:17</reference>, <reference osisRef="Isa.65.18">18</reference>.

<hi type="bold">formeth ... spirit of man--</hi>(<reference osisRef="Num.16.22">Nu 16:22</reference>; <reference osisRef="Heb.12.9">He 12:9</reference>).

CHAPTER 12 Zec 12:1-14. Jerusalem the Instrument of Judgment on Her Foes Hereafter; Her Repentance and Restoration. 1. burden-- "weighty prophecy"; fraught with 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 [Maurer]. stretcheth forth-- present; now, not merely "hath stretched forth," as if God only created and then left the universe to itself (Joh 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. Compare a similar preface in Is 42:5; 43:1; 65:17, 18. formeth... spirit of man-- (Nu 16:22; He 12:9).


<hi type="bold">2. cup of trembling--</hi>a cup causing those who drink it to reel (from a Hebrew root "to reel"). Jerusalem, who drank the "cup of trembling" herself, shall be so to her foes (<reference osisRef="Isa.51.17">Is 51:17</reference>, <reference osisRef="Isa.51.22">22</reference>; <reference osisRef="Jer.13.13">Jr 13:13</reference>). Calvin with the Septuagint translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better.

<hi type="bold">both against Judah--</hi>The Hebrew order of words is literally, "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, "Also upon Judah shall be (the cup of trembling); that is, some Jews forced by the foe shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But <reference osisRef="Zech.12.6">Zec 12:6</reference>, <reference osisRef="Zech.12.7">7</reference> show that Judah escapes and proves the scourge of the foe.

2. 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, shall be so to her foes (Is 51:17, 22; Jr 13:13). Calvin with the Septuagint translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better. both against Judah-- The Hebrew order of words is literally, "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, "Also upon Judah shall be (the cup of trembling); that is, some Jews forced by the foe shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But Zec 12:6, 7 show that Judah escapes and proves the scourge of the foe.


3. (<reference osisRef="Zech.14.4">Zec 14:4</reference>, <reference osisRef="Zech.14.6-Zech.14.9">6-9</reference>, <reference osisRef="Zech.14.13">13</reference>). Jerome states it was a custom in Palestine to test the strength of youths by their lifting up a massive stone; the phrase, "burden themselves with it," refers to this custom. Compare <reference osisRef="Matt.21.44">Mt 21:44</reference>: The Jews "fell" on the rock of offense, Messiah, and were "broken"; but the rock shall fall on Antichrist, who "burdens himself with it" by his assault on the restored Jews, and "grind him to powder."

<hi type="bold">all ... people of ... earth--</hi>The Antichristian confederacy against the Jews shall be almost universal.

3. (Zec 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 stone; the phrase, "burden themselves with it," refers to this custom. Compare Mt 21:44: The Jews "fell" on the rock of offense, Messiah, and were "broken"; but the rock shall fall on Antichrist, who "burdens himself with it" by his assault on the restored Jews, and "grind him to powder." all... people of... earth-- The Antichristian confederacy against the Jews shall be almost universal.


<hi type="bold">4. I will smite ... horse--</hi>The arm of attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (<reference osisRef="Exod.15.19">Ex 15:19</reference>, <reference osisRef="Exod.15.21">21</reference>).

<hi type="bold">open mine eyes upon ... Judah--</hi>to watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her.

<hi type="bold">blindness--</hi>so as to rush headlong on to their own ruin (compare <reference osisRef="Zech.14.12">Zec 14:12</reference>, <reference osisRef="Zech.14.13">13</reference>).

4. I will smite... horse-- The arm of attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Ex 15:19, 21). open mine eyes upon... Judah-- to watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her. blindness-- so as to rush headlong on to their own ruin (compare Zec 14:12, 13).


<hi type="bold">5. shall say--</hi>when they see the foe divinely smitten with "madness."

<hi type="bold">Judah ... Jerusalem--</hi>here distinguished 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 (<reference osisRef="Joel.3.16">Joe 3:16</reference>). My strength is the inhabitants of Jerusalem, who have the Lord their God as their help. The repulse of the foe by the metropolis shall assure the Jews of the country that the same divine aid shall save them.

5. shall say-- when they see the foe divinely smitten with "madness." Judah... Jerusalem-- here distinguished 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 (Joe 3:16). My strength is the inhabitants of Jerusalem, who have the Lord their God as their help. The repulse of the foe by the metropolis shall assure the Jews of the country that the same divine aid shall save them.


6. On "governors of Judah," see on <reference osisRef="Zech.9.7">Zec 9:7</reference>.

<hi type="bold">hearth--</hi>or pan.

<hi type="bold">torch ... in a sheaf--</hi>Though small, it shall consume the many foes around. One prophet supplements the other. Thus <reference osisRef="Isa.29.1-Isa.29.24">Is 29:1-24</reference>; <reference osisRef="Joel.3.1-Joel.3.21">Joe 3:1-21</reference>; Zec 12:<reference osisRef="1Cor.14.21">1-14:21</reference>, describe 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 on his worldly conquests as a king; St. John, more on his spiritual tyranny, whence he adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one is more fully prophesied by the other [Roos].

6. On "governors of Judah," see on Zec 9:7. hearth-- or pan. torch... in a sheaf-- Though small, it shall consume the many foes around. One prophet supplements the other. Thus Is 29:1-24; Joe 3:1-21; Zec 12:1-14:21, describe 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 on his worldly conquests as a king; St. John, more on his spiritual tyranny, whence he adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one is more fully prophesied by the other [Roos].


7. Judah is to be "first saved," because of her meek acknowledgment of dependence on Jerusalem, subordinate to Jehovah's aid.

<hi type="bold">tents--</hi>shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound the mighty, that all human glorying may be set aside.

7. Judah is to be "first saved," because of her meek acknowledgment of dependence on Jerusalem, subordinate to Jehovah's aid. tents-- shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound the mighty, that all human glorying may be set aside.


8. Jerusalem, however, also shall be specially strengthened against the foe.

<hi type="bold">feeble ... shall be as David--</hi>to the Jew, the highest type of strength and glory on earth (<reference osisRef="2Sam.17.8">2Sa 17:8</reference>; <reference osisRef="2Sam.18.3">18:3</reference>; <reference osisRef="Joel.3.10">Joe 3:10</reference>).

<hi type="bold">angel of the Lord before them--</hi>the divine angel that went "before them" through the desert, the highest type of strength and glory in heaven (<reference osisRef="Exod.23.20">Ex 23:20</reference>; <reference osisRef="Exod.32.34">32:34</reference>). "The house of David" is the "prince," and his family sprung from David (<reference osisRef="Ezek.45.7">Eze 45:7</reference>, <reference osisRef="Ezek.45.9">9</reference>). David's house was then in a comparatively weak state.

8. Jerusalem, 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 (2Sa 17:8; 18:3; Joe 3:10). angel of the Lord before them-- the divine angel that went "before them" through the desert, the highest type of strength and glory in heaven (Ex 23:20; 32:34). "The house of David" is the "prince," and his family sprung from David (Eze 45:7, 9). David's house was then in a comparatively weak state.


<hi type="bold">9. I will seek to destroy--</hi>I will set Myself with determined earnestness to destroy, etc. (<reference osisRef="Hag.2.22">Hag 2:22</reference>).

9. I will seek to destroy-- I will set Myself with determined earnestness to destroy, etc. (Hag 2:22).


10. Future conversion of the Jews is to flow from an extraordinary outpouring of the Holy Spirit (<reference osisRef="Jer.31.9">Jr 31:9</reference>, <reference osisRef="Jer.31.31-Jer.31.34">31-34</reference>; <reference osisRef="Ezek.39.29">Eze 39:29</reference>).

<hi type="bold">spirit of grace ... supplications--</hi>"spirit" is here not the spirit produced, but THE Holy Spirit producing a "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" 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, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently.

<hi type="bold">look upon me--</hi>with profoundly earnest regard, as the Messiah whom they so long denied.

<hi type="bold">pierced--</hi>implying Messiah's humanity: as "I will pour ... spirit" implies His divinity.

<hi type="bold">look ... mourn--</hi>True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them.

<hi type="bold">me ... him--</hi>The change of person is due to Jehovah-Messiah speaking in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" is Jehovah-Messiah, who says, "I will pour out ... spirit," altered "me" into "him," and represent the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Cog, before Messiah Ben David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this; and the ancient Jews interpreted it of Messiah. <reference osisRef="Ps.22.16">Psa 22:16</reference> also refers to His being "pierced." So <reference osisRef="John.19.37">Joh 19:37</reference>; <reference osisRef="Rev.1.7">Re 1:7</reference>. The actual piercing of His side was the culminating point of all their insulting treatment of Him. The act of the Roman soldier who pierced Him was their act (<reference osisRef="Matt.27.25">Mt 27:25</reference>), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so <reference osisRef="Zech.13.3">Zec 13:3</reference>); not of a metaphorical piercing, "insulted," as Maurer and other Rationalists (from the Septuagint) represent.

<hi type="bold">as one mourneth for ... son--</hi>(<reference osisRef="Jer.6.26">Jr 6:26</reference>; <reference osisRef="Amos.8.10">Am 8:10</reference>). A proverbial phrase peculiarly forcible among the Jews, who felt childlessness as a curse and dishonor. Applied with peculiar propriety to mourning for Messiah, "the first-born among many brethren" (<reference osisRef="Rom.8.29">Ro 8:29</reference>).

10. Future conversion of the Jews is to flow from an extraordinary outpouring of the Holy Spirit (Jr 31:9, 31-34; Eze 39:29). spirit of grace... supplications-- "spirit" is here not the spirit produced, but THE Holy Spirit producing a "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" 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, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently. look upon me-- with profoundly earnest regard, as the Messiah whom they so long denied. pierced-- implying Messiah's humanity: as "I will pour... spirit" implies His divinity. look... mourn-- True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them. me... him-- The change of person is due to Jehovah-Messiah speaking in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" is Jehovah-Messiah, who says, "I will pour out... spirit," altered "me" into "him," and represent the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Cog, before Messiah Ben David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this; and the ancient Jews interpreted it of Messiah. Psa 22:16 also refers to His being "pierced." So Joh 19:37; Re 1:7. The actual piercing of His side was the culminating point of all their insulting treatment of Him. The act of the Roman soldier who pierced Him was their act (Mt 27:25), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so Zec 13:3); not of a metaphorical piercing, "insulted," as Maurer and other Rationalists (from the Septuagint) represent. as one mourneth for... son-- (Jr 6:26; Am 8:10). A proverbial phrase peculiarly forcible among the Jews, who felt childlessness as a curse and dishonor. Applied with peculiar propriety to mourning for Messiah, "the first-born among many brethren" (Ro 8:29).


11. As in <reference osisRef="Zech.12.10">Zec 12:10</reference> the bitterness of their mourning is illustrated by a private case of mourning, so in this verse by a public one, the greatest recorded in Jewish history, that for the violent death in battle with Pharaoh-necho of the good King Josiah, 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 (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>, <reference osisRef="2Kgs.23.30">30</reference>; <reference osisRef="2Chr.35.22-2Chr.35.27">2Ch 35:22-27</reference>).

<hi type="bold">Hadad-rimmon--</hi>a place or city in the great plain of Esdraelon, the battlefield 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 [Macrobius, Saturnalia, 1.23].

11. As in Zec 12:10 the bitterness of their mourning is illustrated by a private case of mourning, so in this verse by a public one, the greatest recorded in Jewish history, that for the violent death in battle with Pharaoh-necho of the good King Josiah, 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 (2Ki 23:29, 30; 2Ch 35:22-27). Hadad-rimmon-- a place or city in the great plain of Esdraelon, the battlefield 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 [Macrobius, Saturnalia, 1.23].


12-14. A universal and an individual mourning at once.

<hi type="bold">David ... Nathan--</hi>representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (<reference osisRef="2Sam.5.14">2Sa 5:14</reference>; <reference osisRef="Luke.3.31">Lu 3:31</reference>).

<hi type="bold">apart--</hi>Retirement and seclusion are needful for deep personal religion.

<hi type="bold">wives apart--</hi>Jewish females worship separately from the males (<reference osisRef="Exod.15.1">Ex 15:1</reference>, <reference osisRef="Exod.15.20">20</reference>).

12-14. 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 (2Sa 5:14; Lu 3:31). apart-- Retirement and seclusion are needful for deep personal religion. wives apart-- Jewish females worship separately from the males (Ex 15:1, 20).


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Zech.13.1-Zech.13.9">Zec 13:1-9</reference>. Cleansing of the Jews from Sin; Abolition of Idolatry; the Shepherd Smitten; the People of the Land Cut Off, except a Third Part Refined by Trials.</title>

1. Connected with the close of the twelfth chapter. The mourning penitents are here comforted.

<hi type="bold">fountain opened--</hi>It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel) after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (<reference osisRef="Gen.21.19">Ge 21:19</reference>) [Moore]. It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (<reference osisRef="Exod.30.18">Ex 30:18</reference>).

<hi type="bold">for sin ... uncleanness--</hi>that is, judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices (<reference osisRef="1Cor.1.30">1Co 1:30</reference>; <reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.14">14</reference>; <reference osisRef="1John.1.7">1Jo 1:7</reference>; compare <reference osisRef="Ezek.36.25">Eze 36:25</reference>). Sin in Hebrew is literally a missing the mark or way.

CHAPTER 13 Zec 13:1-9. Cleansing of 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 with the close of the twelfth chapter. The mourning penitents are here comforted. fountain opened-- It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel) after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (Ge 21:19) [Moore]. It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Ex 30:18). for sin... uncleanness-- that is, judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices (1Co 1:30; He 9:13, 14; 1Jo 1:7; compare Eze 36:25). Sin in Hebrew is literally a missing the mark or way.


2. Consequences of pardon; not indolence, but the extirpation of sin.

<hi type="bold">names of ... idols--</hi>Their very names were not to be mentioned; thus the Jews, instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing) (<reference osisRef="Exod.23.13">Ex 23:13</reference>; <reference osisRef="Deut.12.3">De 12:3</reference>; <reference osisRef="Ps.16.4">Psa 16:4</reference>).

<hi type="bold">out of the land--</hi>Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (for example, covetousness, <reference osisRef="Eph.5.5">Ep 5:5</reference>, 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 (<reference osisRef="2Thess.2.3-2Thess.2.12">2Th 2:3-12</reference>), and is to be "consumed with the Spirit of the Lord's mouth." Compare as to Antichrist's papal precursor, "seducing spirits ... doctrines of devils," &c., <reference osisRef="1Tim.4.1-1Tim.4.3">1Ti 4:1-3</reference>; <reference osisRef="2Pet.2.1">2Pe 2:1</reference>.

<hi type="bold">the unclean spirit--</hi>Hebrew, spirit of uncleanness (compare <reference osisRef="Rev.16.13">Re 16:13</reference>); opposed to "the Spirit of holiness" (<reference osisRef="Rom.1.4">Ro 1:4</reference>), "spirit of error" (<reference osisRef="1John.4.6">1Jo 4:6</reference>). One assuming to be divinely inspired, but in league with Satan.

2. Consequences of pardon; not indolence, but the extirpation of sin. names of... idols-- Their very names were not to be mentioned; thus the Jews, instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing) (Ex 23:13; De 12:3; Psa 16:4). out of the land-- Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (for example, covetousness, Ep 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 (2Th 2:3-12), and is to be "consumed with the Spirit of the Lord's mouth." Compare as to Antichrist's papal precursor, "seducing spirits... doctrines of devils," &c., 1Ti 4:1-3; 2Pe 2:1. the unclean spirit-- Hebrew, spirit of uncleanness (compare Re 16:13); opposed to "the Spirit of holiness" (Ro 1:4), "spirit of error" (1Jo 4:6). One assuming to be divinely inspired, but in league with Satan.


3. The form of phraseology here is drawn from <reference osisRef="Deut.13.6-Deut.10.18">De 13:6-10; 18</reference>:<reference osisRef="Deut.10.20">20</reference>. The substantial truth expressed is that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties (<reference osisRef="Matt.10.37">Mt 10:37</reference>). Much as the godly love their children, they love God and His honor more.

3. The form of phraseology here is drawn from De 13:6-10; 18:20. The substantial truth expressed is that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties (Mt 10:37). Much as the godly love their children, they love God and His honor more.


<hi type="bold">4. prophets ... ashamed--</hi>of the false prophecies which they have uttered in times past, and which the event has confuted.

<hi type="bold">rough garment--</hi>sackcloth. The badge of a prophet (<reference osisRef="2Kgs.1.8">2Ki 1:8</reference>; <reference osisRef="Isa.20.2">Is 20:2</reference>), to mark their frugality alike in food and attire (<reference osisRef="Matt.3.4">Mt 3:4</reference>); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [Calvin]. The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside.

4. prophets... ashamed-- of the false prophecies which they have uttered in times past, and which the event has confuted. rough garment-- sackcloth. The badge of a prophet (2Ki 1:8; Is 20:2), to mark their frugality alike in food and attire (Mt 3:4); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [Calvin]. The monkish 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."

<hi type="bold">man--</hi>that is, one.

<hi type="bold">taught me to keep cattle--</hi>As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," namely, in husbandry [Maurer]. However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then <reference osisRef="Amos.7.14">Am 7:14</reference>, "herdman," will accord with English Version. A Hebrew kindred word means "cattle." Both occupations, the respondent replies, are inconsistent with my being a "prophet."

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-- that is, 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," namely, in husbandry [Maurer]. However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then Am 7:14, "herdman," will accord with English Version. A Hebrew kindred word means "cattle." Both occupations, the respondent replies, are inconsistent with my being a "prophet."


7. Expounded by Christ as referring to Himself (<reference osisRef="Matt.26.31">Mt 26:31</reference>, <reference osisRef="Matt.26.32">32</reference>). Thus it is a resumption of the prophecy of His betrayal (<reference osisRef="Zech.11.4">Zec 11:4</reference>, 10, 13, 14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt.

<hi type="bold">Awake--</hi>Compare a similar address to the sword of justice personified (<reference osisRef="Jer.46.6">Jr 46:6</reference>, <reference osisRef="Jer.46.7">7</reference>). For "smite" (imperative), <reference osisRef="Matt.26.31">Mt 26:31</reference> has "I will smite." The act of the sword, it is thus implied, is God's act. So the prophecy in <reference osisRef="Isa.6.9">Is 6:9</reference>, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (<reference osisRef="Matt.13.14">Mt 13:14</reference>), "ye shall hear."

<hi type="bold">sword--</hi>the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (<reference osisRef="Ps.17.13">Psa 17:13</reference>; <reference osisRef="Rom.13.4">Ro 13:4</reference>). 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 as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided (<reference osisRef="Rev.13.8">Re 13:8</reference>) for sinners by My love to them, and ever the object of My love, though judicially smitten (<reference osisRef="Isa.53.4">Is 53:4</reference>) for their sins (<reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Isa.59.16">59:16</reference>).

<hi type="bold">man that is my fellow--</hi>literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([De Wette]; a remarkable admission from a Rationalist). "My nearest kinsman" [Hengstenberg], (<reference osisRef="John.10.30">Joh 10:30</reference>; <reference osisRef="John.14.10">14:10</reference>, <reference osisRef="John.14.11">11</reference>; <reference osisRef="Phil.2.6">Php 2:6</reference>).

<hi type="bold">sheep shall be scattered--</hi>The scattering of Christ's disciples on His apprehension was the partial fulfilment (<reference osisRef="Matt.26.31">Mt 26:31</reference>), a pledge of the dispersion of the Jewish nation (once the Lord's sheep, <reference osisRef="Ps.100.3">Psa 100:3</reference>) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (<reference osisRef="Isa.40.9">Is 40:9</reference>, <reference osisRef="Isa.40.11">11</reference>).

<hi type="bold">I will turn ... hand upon ... little ones--</hi>that is, I will interpose in favor of (compare the phrase in a good sense, <reference osisRef="Isa.1.25">Is 1:25</reference>) "the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (<reference osisRef="Zech.11.7">Zec 11:7</reference>, <reference osisRef="Zech.11.11">11</reference>); comforted after His crucifixion at the resurrection (<reference osisRef="John.20.17-John.20.20">Joh 20:17-20</reference>); 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.

7. Expounded by Christ as referring to Himself (Mt 26:31, 32). Thus it is a resumption of the prophecy of His betrayal (Zec 11:4, 10, 13, 14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt. Awake-- Compare a similar address to the sword of justice personified (Jr 46:6, 7). For "smite" (imperative), Mt 26:31 has "I will smite." The act of the sword, it is thus implied, is God's act. So the prophecy in Is 6:9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Mt 13:14), "ye shall hear." sword-- the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (Psa 17:13; Ro 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 as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided (Re 13:8) for sinners by My love to them, and ever the object of My love, though judicially smitten (Is 53:4) for their sins (Is 42:1; 59:16). man that is my fellow-- literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([De Wette]; a remarkable admission from a Rationalist). "My nearest kinsman" [Hengstenberg], (Joh 10:30; 14:10, 11; Php 2:6). sheep shall be scattered-- The scattering of Christ's disciples on His apprehension was the partial fulfilment (Mt 26:31), a pledge of the dispersion of the Jewish nation (once the Lord's sheep, Psa 100:3) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (Is 40:9, 11). I will turn... hand upon... little ones-- that is, I will interpose in favor of (compare the phrase in a good sense, Is 1:25) "the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (Zec 11:7, 11); comforted after His crucifixion at the resurrection (Joh 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 Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context (<reference osisRef="Zech.14.2-Zech.14.9">Zec 14:2-9</reference>), which has never yet been fulfilled, the destruction of the two-thirds (literally, "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.

8-9. Two-thirds of the Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context (Zec 14:2-9), which has never yet been fulfilled, the destruction of the two-thirds (literally, "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.


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Zech.14.1-Zech.14.21">Zec 14:1-21</reference>. Last Struggle with the Hostile World-Powers:</title>
 Messiah-Jehovah Saves Jerusalem and Destroys the Foe, of Whom the Remnant Turns to the Lord Reigning at Jerusalem.

<hi type="bold">1. day of the Lord--</hi>in which He shall vindicate His justice by punishing the wicked and then saving His elect people (<reference osisRef="Joel.2.31">Joe 2:31</reference>; <reference osisRef="2Cor.3.14">3:14</reference>; Mal 4:1, 5).

<hi type="bold">thy spoil ... divided in the midst of thee--</hi>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.

CHAPTER 14 Zec 14:1-21. Last Struggle with the Hostile World-Powers: Messiah-Jehovah Saves Jerusalem and Destroys the Foe, of Whom the Remnant Turns to the Lord Reigning at Jerusalem. 1. day of the Lord-- in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joe 2:31; 3:14; Mal 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.


<hi type="bold">2. gather all nations, &c.--</hi>The prophecy seems literal (compare <reference osisRef="Joel.3.2">Joe 3:2</reference>). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (<reference osisRef="2Thess.2.4">2Th 2:4</reference>); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Compare the complicated movements, <reference osisRef="Dan.11.1-Dan.11.45">Da 11:1-45</reference>.

<hi type="bold">half ... the residue--</hi>In <reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>, 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." Two-thirds of the "whole people" perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue."

2. gather all nations, &c.-- The prophecy seems literal (compare Joe 3:2). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2Th 2:4); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Compare the complicated movements, Da 11:1-45. half... the residue-- In Zec 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." Two-thirds of the "whole people" perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue."


<hi type="bold">3. Then--</hi>In Jerusalem's extremity.

<hi type="bold">as ... in ... day of battle--</hi>as when Jehovah fought for Israel against the Egyptians at the Red Sea (<reference osisRef="Exod.14.14">Ex 14:14</reference>; <reference osisRef="Exod.15.3">15:3</reference>). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (<reference osisRef="Zech.14.4">Zec 14:4</reference>).

3. Then-- In Jerusalem's extremity. as... in... day of battle-- as when Jehovah fought for Israel against the Egyptians at the Red Sea (Ex 14:14; 15:3). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (Zec 14:4).


4. The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged (compare <reference osisRef="Joel.3.12">Joe 3:12</reference>, <reference osisRef="Joel.3.14">14</reference>). 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 return also shall be similar (<reference osisRef="Acts.1.11">Ac 1:11</reference>). He shall probably "come from the east" (<reference osisRef="Matt.24.27">Mt 24:27</reference>). He so made His triumphal entry into the city from the Mount of Olives from the east (<reference osisRef="Matt.21.1-Matt.21.10">Mt 21:1-10</reference>). This was the scene of His agony: so it shall be the scene of His glory. Compare <reference osisRef="Ezek.11.23">Eze 11:23</reference>, with <reference osisRef="Ezek.43.2">Eze 43:2</reference>, "from the way of the east."

4. The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged (compare Joe 3:12, 14). 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 return also shall be similar (Ac 1:11). He shall probably "come from the east" (Mt 24:27). He so made His triumphal entry into the city from the Mount of Olives from the east (Mt 21:1-10). This was the scene of His agony: so it shall be the scene of His glory. Compare Eze 11:23, with Eze 43:2, "from the way of the east."


<hi type="bold">5. ye shall flee to the valley--</hi>rather "through the valley," as in <reference osisRef="2Sam.2.29">2Sa 2:29</reference>. The valley made by the cleaving asunder of the Mount of Olives (<reference osisRef="Zech.14.4">Zec 14:4</reference>) is designed to be their way of escape, not their place of refuge [Maurer]. 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 effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (<reference osisRef="Amos.1.1">Am 1:1</reference>) as a recognized epoch in Jewish history. Compare also <reference osisRef="Isa.6.1">Is 6:1</reference>: 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 (<reference osisRef="Matt.24.7">Mt 24:7</reference>), marked momentous movements in the unseen spiritual world.

<hi type="bold">of the mountains--</hi>rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [Moore]. Or, the mountains formed by My cleaving Olivet into two [Maurer].

<hi type="bold">Azal--</hi>the name of a place near a gate east of the city. The Hebrew means "adjoining" [Henderson]. Others give the 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.

<hi type="bold">Lord my God ... with thee--</hi>The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (<reference osisRef="Luke.21.28">Lu 21:28</reference>), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So <reference osisRef="Isa.25.9">Is 25:9</reference>.

<hi type="bold">saints--</hi>holy angels escorting the returning King (<reference osisRef="Matt.24.30">Mt 24:30</reference>, <reference osisRef="Matt.24.31">31</reference>; Jude 14); and redeemed men (<reference osisRef="1Cor.15.23">1Co 15:23</reference>; <reference osisRef="1Thess.3.13">1Th 3:13</reference>; <reference osisRef="1Thess.4.14">4:14</reference>). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (<reference osisRef="Deut.32.2">De 32:2</reference>, <reference osisRef="Deut.32.3">3</reference>; <reference osisRef="Acts.7.53">Ac 7:53</reference>; <reference osisRef="Gal.3.19">Ga 3:19</reference>; <reference osisRef="Heb.2.2">He 2:2</reference>). Phillips thinks Azal is Ascalon on the Mediterranean. 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 of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare <reference osisRef="Zech.14.8">Zec 14:8</reference>; <reference osisRef="Ezek.47.1">Eze 47:1</reference>, &c.; <reference osisRef="Joel.3.18">Joe 3:18</reference>). 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 (<reference osisRef="Ezek.48.1-Ezek.48.35">Eze 48:1-35</reference>). 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 <reference osisRef="Ezek.48.1-Ezek.48.35">Eze 48:1-35</reference>. That the Euphrates north, 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 favored by <reference osisRef="Gen.15.8">Ge 15:8</reference>; <reference osisRef="Exod.23.31">Ex 23:31</reference>; <reference osisRef="Deut.11.24">De 11:24</reference>; <reference osisRef="Josh.1.4">Jos 1:4</reference>; <reference osisRef="1Kgs.4.21">1Ki 4:21</reference>; <reference osisRef="2Chr.9.26">2Ch 9:26</reference>; <reference osisRef="Isa.27.12">Is 27:12</reference>; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and <reference osisRef="Ezek.48.1-Ezek.48.35">Eze 48:1-35</reference>.

5. ye shall flee to the valley-- rather "through the valley," as in 2Sa 2:29. The valley made by the cleaving asunder of the Mount of Olives (Zec 14:4) is designed to be their way of escape, not their place of refuge [Maurer]. 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 effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (Am 1:1) as a recognized epoch in Jewish history. Compare also Is 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 (Mt 24:7), marked momentous movements in the unseen spiritual world. of the mountains-- rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [Moore]. Or, the mountains formed by My cleaving Olivet into two [Maurer]. Azal-- the name of a place near a gate east of the city. The Hebrew means "adjoining" [Henderson]. Others give the 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. Lord my God... with thee-- The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Lu 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So Is 25:9. saints-- holy angels escorting the returning King (Mt 24:30, 31; Jude 14); and redeemed men (1Co 15:23; 1Th 3:13; 4:14). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (De 32:2, 3; Ac 7:53; Ga 3:19; He 2:2). Phillips thinks Azal is Ascalon on the Mediterranean. 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 of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Zec 14:8; Eze 47:1, &c.; Joe 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 (Eze 48:1-35). 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 Eze 48:1-35. That the Euphrates north, 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 favored by Ge 15:8; Ex 23:31; De 11:24; Jos 1:4; 1Ki 4:21; 2Ch 9:26; Is 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and Eze 48:1-35.


<hi type="bold">6. light ... not ... clear ... dark--</hi>Jerome, Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (<reference osisRef="Amos.5.18">Am 5:18</reference>). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare <reference osisRef="Job.31.26">Job 31:26</reference>). Calvin translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly distinguish between day and night. English Version accords with <reference osisRef="Zech.14.7">Zec 14:7</reference>: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingled with joys.

6. light... not... clear... dark-- Jerome, Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (Am 5:18). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare Job 31:26). Calvin translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly distinguish between day and night. English Version accords with Zec 14:7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingled with joys.


<hi type="bold">7. one day--</hi>a day altogether unique, different from all others [Maurer]. Compare "one," that is, unique (<reference osisRef="Song.6.9">So 6:9</reference>; <reference osisRef="Jer.30.7">Jr 30:7</reference>). Not as Henderson explains, "One continuous day, without night" (<reference osisRef="Rev.22.5">Re 22:5</reference>; <reference osisRef="Rev.21.25">21:25</reference>); the millennial period (<reference osisRef="Rev.20.3-Rev.20.7">Re 20:3-7</reference>).

<hi type="bold">known to ... Lord--</hi>This truth restrains man's curiosity and teaches us to wait the Lord's own time (<reference osisRef="Matt.24.36">Mt 24:36</reference>).

<hi type="bold">not day, nor night--</hi>answering to "not ... clear nor ... dark" (<reference osisRef="Zech.14.6">Zec 14:6</reference>); not altogether daylight, yet not the darkness of night.

<hi type="bold">at evening ... shall be light--</hi>Towards the close of this twilight-like time of calamity, "light" shall spring up (<reference osisRef="Ps.97.11">Psa 97:11</reference>; <reference osisRef="Ps.112.4">112:4</reference>; <reference osisRef="Isa.30.26">Is 30:26</reference>; <reference osisRef="Isa.60.19">60:19</reference>, <reference osisRef="Isa.60.20">20</reference>).

7. one day-- a day altogether unique, different from all others [Maurer]. Compare "one," that is, unique (So 6:9; Jr 30:7). Not as Henderson explains, "One continuous day, without night" (Re 22:5; 21:25); the millennial period (Re 20:3-7). known to... Lord-- This truth restrains man's curiosity and teaches us to wait the Lord's own time (Mt 24:36). not day, nor night-- answering to "not... clear nor... dark" (Zec 14:6); not altogether daylight, yet not the darkness of night. at evening... shall be light-- Towards the close of this twilight-like time of calamity, "light" shall spring up (Psa 97:11; 112:4; Is 30:26; 60:19, 20).


<hi type="bold">8. living waters--</hi>(<reference osisRef="Ezek.47.1">Eze 47:1</reference>; <reference osisRef="Joel.3.18">Joe 3:18</reference>).

<hi type="bold">former sea--</hi>that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.

<hi type="bold">hinder sea--</hi>the west or Mediterranean.

<hi type="bold">summer ... winter--</hi>neither dried up by heat, nor frozen by cold; ever flowing.

8. living waters-- (Eze 47:1; Joe 3:18). former sea-- that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea. hinder sea-- the west or Mediterranean. summer... winter-- neither dried up by heat, nor frozen by cold; ever flowing.


<hi type="bold">9. king over all ... earth--</hi><reference osisRef="Isa.54.5">Is 54:5</reference> implies that this is to be the consequence of Israel being again recognized by God as His own people (<reference osisRef="Dan.2.44">Da 2:44</reference>; <reference osisRef="Rev.11.15">Re 11:15</reference>).

<hi type="bold">one Lord ... name one--</hi>Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manifestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one in spirit already, even as God is one (<reference osisRef="Eph.4.3-Eph.4.6">Ep 4:3-6</reference>). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (<reference osisRef="John.17.21">Joh 17:21</reference>, <reference osisRef="John.17.23">23</reference>). Then shall there be "a pure language, that all may call upon the name of the Lord with one consent" (<reference osisRef="Zeph.3.9">Zep 3:9</reference>). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which it was established shall have been accomplished, "that God may be all in all" (<reference osisRef="1Cor.15.24">1Co 15:24</reference>).

9. king over all... earth-- Is 54:5 implies that this is to be the consequence of Israel being again recognized by God as His own people (Da 2:44; Re 11:15). one Lord... name one-- Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manifestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one in spirit already, even as God is one (Ep 4:3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (Joh 17:21, 23). Then shall there be "a pure language, that all may call upon the name of the Lord with one consent" (Zep 3:9). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which it was established shall have been accomplished, "that God may be all in all" (1Co 15:24).


<hi type="bold">10. turned--</hi>or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (<reference osisRef="Isa.40.4">Is 40:4</reference>).

<hi type="bold">from Geba to Rimmon--</hi>Geba (<reference osisRef="2Kgs.23.8">2Ki 23:8</reference>) in Benjamin, the north border of Judah. Rimmon, in Simeon (<reference osisRef="Josh.15.32">Jos 15:32</reference>), the south border of Judah; not the Rimmon northeast of Michmash. "The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea.

<hi type="bold">it shall be lifted up--</hi>namely, Jerusalem shall be exalted, the hills all round being lowered (<reference osisRef="Mic.4.1">Mi 4:1</reference>).

<hi type="bold">inhabited in her place--</hi>(<reference osisRef="Zech.12.6">Zec 12:6</reference>).

<hi type="bold">from Benjamin's gate--</hi>leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (<reference osisRef="2Kgs.14.13">2Ki 14:13</reference>).

<hi type="bold">the first gate--</hi>west of the city [Grotius]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (<reference osisRef="Neh.3.6">Ne 3:6</reference>).

<hi type="bold">the corner gate--</hi>east of the city [Grotius]. Or the "corner" joining the north and west parts of the wall [Villalpandus]. Grotius thinks "corners" refers to the towers there built (compare <reference osisRef="Zeph.3.6">Zep 3:6</reference>, Margin).

<hi type="bold">tower of Hananeel--</hi>south of the city, near the sheep gate (<reference osisRef="Neh.3.1">Ne 3:1</reference>; <reference osisRef="Neh.12.39">12:39</reference>; <reference osisRef="Jer.31.38">Jr 31:38</reference>) [Grotius].

<hi type="bold">king's wine-presses--</hi>(<reference osisRef="Song.8.11">So 8:11</reference>). In the interior of the city, at Zion [Grotius].

10. turned-- or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (Is 40:4). from Geba to Rimmon-- Geba (2Ki 23:8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Jos 15:32), the south border of Judah; not the Rimmon northeast of Michmash. "The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea. it shall be lifted up-- namely, Jerusalem shall be exalted, the hills all round being lowered (Mi 4:1). inhabited in her place-- (Zec 12:6). from Benjamin's gate-- leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (2Ki 14:13). the first gate-- west of the city [Grotius]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (Ne 3:6). the corner gate-- east of the city [Grotius]. Or the "corner" joining the north and west parts of the wall [Villalpandus]. Grotius thinks "corners" refers to the towers there built (compare Zep 3:6, Margin). tower of Hananeel-- south of the city, near the sheep gate (Ne 3:1; 12:39; Jr 31:38) [Grotius]. king's wine-presses-- (So 8:11). In the interior of the city, at Zion [Grotius].


<hi type="bold">11. no more utter destruction--</hi>(<reference osisRef="Jer.31.40">Jr 31:40</reference>). Literally, "no more curse" (<reference osisRef="Rev.22.3">Re 22:3</reference>; compare Mal 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (<reference osisRef="Isa.65.20-Isa.65.22">Is 65:20-22</reference>), peace (<reference osisRef="Isa.2.4">Is 2:4</reference>), honor (<reference osisRef="Isa.60.14-Isa.60.16">Is 60:14-16</reference>), righteous government (<reference osisRef="Isa.54.14">Is 54:14</reference>; <reference osisRef="Isa.60.18">60:18</reference>). Judgment, as usual, begins at the house of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (<reference osisRef="Rom.8.21">Ro 8:21</reference>) [Auberlen].

11. no more utter destruction-- (Jr 31:40). Literally, "no more curse" (Re 22:3; compare Mal 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Is 65:20-22), peace (Is 2:4), honor (Is 60:14-16), righteous government (Is 54:14; 60:18). Judgment, as usual, begins at the house of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (Ro 8:21) [Auberlen].


12. Punishment on the foe, the last Antichristian confederacy (<reference osisRef="Isa.59.18">Is 59:18</reference>; <reference osisRef="Isa.66.24">66:24</reference>; <reference osisRef="Ezek.38.1-Ezek.39.29">Eze 38:1-39:29</reference>; <reference osisRef="Rev.19.17-Rev.19.21">Re 19:17-21</reference>). A living death: the corruption (<reference osisRef="Gal.6.8">Ga 6:8</reference>) of death combined in ghastly union with the conscious sensibility of life. Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body.

12. Punishment on the foe, the last Antichristian confederacy (Is 59:18; 66:24; Eze 38:1-39:29; Re 19:17-21). A living death: the corruption (Ga 6:8) of death combined in ghastly union with the conscious sensibility of life. Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body.


<hi type="bold">13. tumult--</hi>consternation (<reference osisRef="Zech.12.4">Zec 12:4</reference>; <reference osisRef="1Sam.14.15">1Sa 14:15</reference>, <reference osisRef="1Sam.14.20">20</reference>).

<hi type="bold">lay hold ... on ... hand of ... neighbour--</hi>instinctively grasping it, as if thereby to be safer, but in vain [Menochius]. Rather, in order to assail "his neighbor" [Calvin], (<reference osisRef="Ezek.38.21">Eze 38:21</reference>). Sin is the cause of all quarrels on earth. It will cause endless quarrels in hell (<reference osisRef="Jas.3.15">Jas 3:15</reference>, <reference osisRef="Jas.3.16">16</reference>).

13. tumult-- consternation (Zec 12:4; 1Sa 14:15, 20). lay hold... on... hand of... neighbour-- instinctively grasping it, as if thereby to be safer, but in vain [Menochius]. Rather, in order to assail "his neighbor" [Calvin], (Eze 38:21). Sin is the cause of all quarrels on earth. It will cause endless quarrels in hell (Jas 3:15, 16).


<hi type="bold">14. Judah ... fight at Jerusalem--</hi>namely, against the foe: not against Jerusalem, as Maurer translates in variance with the context. As to the spoil gained from the foe, compare <reference osisRef="Ezek.39.10">Eze 39:10</reference>, <reference osisRef="Ezek.39.17">17</reference>.

14. Judah... fight at Jerusalem-- namely, against the foe: not against Jerusalem, as Maurer translates in variance with the context. As to the spoil gained from the foe, compare Eze 39:10, 17.


15. The plague shall affect the very beasts belonging to the foe. A typical foretaste of all this befell Antiochus Epiphanes and his host at Jerusalem (1 Maccabees 13:49; 2 Maccabees 9:5).