Zec 6:9-12:3 | JFB

‏ Zechariah 6:9-15

10. Take of them of the captivity--Take silver and gold (Zec 6:11) from them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in Zec 6:11, 14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear.

Heldai--meaning "robust." Called Helem below.

Tobijah--that is, "the goodness of God."

Jedaiah--that is, "God knows."

which are come from Babylon--This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, Moore thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or Maurer, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."

the same day--No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.

11. The high priest wore a crown above the miter (Zec 3:5; Le 8:9). Messiah shall wear many crowns, one surmounting the other (Re 19:12). It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest (Psa 110:4; He 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Ac 1:6).

12. Behold, the man--namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (Joh 19:5). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character.

Branch--(See on Zec 3:8; Is 4:2; Jr 23:5; 33:15).

he shall grow up out of his place--retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [Henderson]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [Calvin]. Moore makes it refer to His growing lowly in His place of obscurity, "as a tender plant and a root out of a dry ground" (Is 53:2), for thirty years unknown except as the son of a carpenter. Maurer translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare Ex 10:23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now.

build the temple--The promise of the future true building of the spiritual temple by Messiah (Mt 16:18; 1Co 3:17; 2Co 6:16; Ep 2:20-22; He 3:3) is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence (Eze 40:1-43:27). The repetition of the same clause (Zec 6:13) gives emphasis to the statement as to Messiah's work.

13. bear the glory--that is, wear the insignia of the kingly glory, "the crowns" (Psa 21:5; 102:16; Is 52:13). He himself shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (Is 22:24).

sit--implying security and permanence.

priest ... throne--(Ge 14:18; Psa 110:4; He 5:6, 10; 6:20; 7:1-28).

counsel of peace ... between ... both--Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [Jerome]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. Vitringa takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be ... peace between the Branch and Jehovah" [Ludovicus De Dieu]. The other view is better, namely, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (Is 9:6; Ep 1:8, 11; He 6:17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Lu 2:14; Ac 10:36; Ep 2:13-17). It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse (Re 7:15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [Roos]. Jesus shall come to effect, by His presence (Is 11:4; Da 7:17), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (Zec 6:13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times (Ep 1:10), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (1Co 15:24-28).

14. the crowns shall be to Helem ... a memorial--deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.

15. they ... far off shall ... build--The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in Zec 6:13 (Ac 2:39; Ep 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Is 60:9) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (Zec 2:11; 8:2-2, 23; Is 60:10; 57:19).

build in the temple--Christ "builds the temple" (Zec 6:12, 13; He 3:3, 4): His people "build in the temple." Compare He 3:2, "Moses in His house."

ye shall know, &c.--when the event corresponds to the prediction (Zec 2:9; 4:9).

this shall come to pass, if ye ... obey, &c.--To the Jews of Zechariah's day a stimulus is given to diligent prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree (Zec 3:8; 12:10-12; Mt 23:39; Ro 11:16-24).

‏ Zechariah 7

CHAPTER 7 Zec 7:1-14. II. Didactic Part, Seventh and Eighth chapters. Obedience, Rather than Fasting, Enjoined: Its Reward.

1. fourth year of ... Darius--two years after the previous prophecies (Zec 1:1, &c.).

Chisleu--meaning "torpidity," the state in which nature is in November, answering to this month.

2. they ... sent unto ... house of God--The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (Ezr 3:3), though the temple was not completed till two years afterwards (Ezr 6:15). The priests' duty was to give decision on points of the law (De 17:9; Mt 2:4). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Zec 7:3), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (Zec 3:7; Ho 8:1). Maurer makes the "house of God" nominative to "sent." Henderson makes "Beth-el" so.

Sherezer--an Assyrian name meaning, "Prefect of the treasury."

Regemmelech--meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.

pray before the Lord--literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (1Sa 13:12).

3. Should I weep in the fifth month--"I" represents here the people of God (compare Zec 8:21). This rather favors Maurer's view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [Pembellus].

to the prophets--Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jr 52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored?

separating myself--sanctifying myself by separation, not only from food, but from all defilements (compare Joe 2:16) as was usual in a solemn fast.

5. Speak unto all--The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.

seventh month--This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (2Ki 25:25, 26; Jr 41:1-3).

did ye ... fast unto me?--No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (Is 58:3-7). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (Ro 14:6).

6. did not ye eat for yourselves?--literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.

7. Should ye not hear the words--rather, "Should ye not do the words," as their question naturally was as to what they should do (Zec 7:3); "hearing" is not mentioned till Zec 7:12. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (Zec 7:9-14) [Maurer]. Or, as the Margin, "Are not these the words" of the older prophets (Is 58:3; Jr 14:12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts.

the plain--southwest of Jerusalem. They then inhabited securely the region most unguarded.

9. speaketh--implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.

10. imagine evil--that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (Le 19:18). "Devise evil against one another" is simpler (Psa 36:4; Mi 2:1).

11. pulled away the shoulder--literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke (Ne 9:29, Margin).

stopped ... ears--(Is 6:10; Jr 7:26; Ac 7:57).

12. hearts ... adamant--(Eze 3:9; 11:19).

Lord ... sent in Spirit by ... prophets--that is, sent by the former prophets inspired with His Spirit.

therefore ... great wrath--(2Ch 36:16). As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart hard as adamant, God brake their hard hearts with judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to break it.

13. he cried--by His prophets.

they cried--in their calamities.

I ... not hear--retribution in kind (Pr 1:24-26; Is 1:15; Mi 3:4).

14. whirlwind--of wrath (Na 1:3).

nations whom they knew not--foreign and barbarous.

desolate after them--after their expulsion and exile. It was ordered remarkably by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved for them against their return after seventy years.

they laid ... desolate--The Jews did so by their sins. The blame of their destruction lay with themselves, rather than with the Babylonians (2Ch 36:21).

pleasant land--Canaan. Literally, "the land of desire" (Jr 3:19).

‏ Zechariah 8

CHAPTER 8 Zec 8:1-23. Continuation of the Subject in the Seventh Chapter. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity.

2. jealous for Zion--(Zec 1:14).

with great fury--against her oppressors.

3. I am returned--that is, I am determined to return. My decree to that effect is gone forth.

Jerusalem ... city of truth--that is, faithful to her God, who is the God of truth (Is 1:21, 26; Joh 17:17). Never yet fully fulfilled, therefore still to be so.

the mountain of the Lord--(Is 2:2, 3).

holy mountain--(Jr 31:23).

4. So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy with its temporal rewards of obedience (Ex 20:12; De 4:40). Hence this is a leading feature in millennial blessedness (Is 65:20, 22).

for very age--literally, "for multitude of days."

5. boys and girls playing--implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jr 6:11; 9:21.

6. However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psa 78:19, 20, 41).

these days--"of small things" (Zec 4:10), when such great things promised seemed incredible. Maurer, after Jerome, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.

7. save my people from ... east ... west--that is, from every region (compare Psa 50:1; the "West" is literally, "the going down of the sun") to which they are scattered; they are now found especially in countries west of Jerusalem. The dispersion under Nebuchadnezzar was only to the east, namely, to Babylonia. The restoration, including a spiritual return to God (Zec 8:8), here foretold, must therefore be still future (Is 11:11, 12; 43:5, 6; Eze 37:21; Am 9:14, 15; also Zec 13:9; Jr 30:22; 31:1, 33).

8. in truth--in good faith, both on their side and Mine: God being faithful to His everlasting covenant and enabling them by His Spirit to be faithful to Him.

9-13. All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the work.

hands ... strong--be of courageous mind (2Sa 16:21), not merely in building, but in general, as having such bright prospects (Zec 8:13, &c.).

these days--the time that had elapsed between the prophet's having spoken "these words" and the time (Zec 8:10; compare Hag 2:15-19) when they set about in earnest restoring the temple.

the prophets--Haggai and Zechariah himself (Ezr 5:1, 2). The same prophets who promised prosperity at the foundation of the temple, now promised still greater blessings hereafter.

14. I thought--I determined.

you--that is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mt 23:31, 32).

repented not--I changed not My purpose, because they changed not their mind (2Ch 36:16). With the froward God shows Himself froward (Psa 18:26). If the threatened punishment has been so unchangeably inflicted, much more will God surely give the promised blessing, which is so much more consonant to His nature (Jr 31:28).

16-17. The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.

truth to ... neighbour--not that the truth should not be spoken to foreigners too; but He makes it an aggravation of their sin, that they spared not even their brethren. Besides, and above all outward ordinances (Zec 7:3), God requires truth and justice.

judgment of ... peace--Equitable decisions tend to allay feuds and produce peace.

gates--the place where courts of judicature in the East were held.

18-19. The prophet answers the query (Zec 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Mt 9:15). So hereafter (Is 35:10).

20. (Is 2:3; Mi 4:2).

Thus saith the Lord of hosts--a preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follows may seem to you, Jehovah of hosts, boundless in resources, saith it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriness of their systems of religion and philosophy; this disposed them favorably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah from various parts of Asia; these again were predisposed to embrace Christianity when it was preached to them (Ac 2:9-12, 41). But the full accomplishment of the conversion of the Gentiles foretold here is reserved till "Jerusalem" (Zec 8:22) becomes the center of Christianized Jewry (Ro 11:12, 15).

21. Let us ... I--manifesting zeal and love: converted themselves, they seek the conversion of others (So 1:4). To exhortation in general ("Let us go"), they add individual example ("I will go"). Or, the change from plural to singular implies that the general consent in religious earnestness leads each individual to decide for God.

go speedily--literally, "go, going"; implying intense earnestness.

pray--Hebrew, "entreat the face" (Zec 7:2); entreat His favor and grace.

22. many ... strong nations ... in Jerusalem--In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Is 60:3; 66:23).

23. ten--a definite number for an indefinite. So in Le 22:26; Nu 14:22.

of all languages of the nations--that is, of nations of all languages (compare Is 66:18; Re 7:9).

take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Is 3:6; 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Nu 15:38; De 22:12) was a distinguishing badge of a Jew.

God is with you--the effect produced on unbelievers in entering the assemblies of the Church (1Co 14:25). But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyrus. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people.

‏ Zechariah 9

CHAPTER 9 Zec 9:1-17. Ninth to Fourteenth Chapters Are Prophetical.

Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction.

Alexander's Conquests in Syria (Zec 9:1-8). God's People Safe because Her King Cometh Lowly, but a Saviour (Zec 9:9-10). The Maccabean Deliverance a Type Thereof (Zec 9:11-17).

1. in ... Hadrach--rather, concerning or against Hadrach (compare Is 21:13). "Burden" means a prophecy BURDENED with wrath against the guilty. Maurer, not so well, explains it, What is taken up and uttered, the utterance, a solemn declaration.

Hadrach--a part of Syria, near Damascus. As the name is not mentioned in ancient histories, it probably was the less-used name of a region having two names ("Hadrach" and "Bikathaven," Am 1:5, Margin); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have expressly mentioned it. An Arab, Jos. Abassi, in 1768 also declared to Michaelis that there was then a town of that name, and that it was capital of the region Hadrach. The name means "enclosed" in Syrian, that is, the west interior part of Syria, enclosed by hills, the Coelo-Syria of Strabo [Maurer]. Jerome considers Hadrach to be the metropolis of Coelo-Syria, as Damascus was of the region about that city. Hengstenberg regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name so as not to offend the government under which he lived. But the context seems to refer to the Syrian region. Gesenius thinks that the name is that of a Syrian king, which might more easily pass into oblivion than that of a region. Compare the similar "land of Sihon," Ne 9:22.

Damascus ... rest thereof--that is, the place on which the "burden" of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4].

eyes of man, as of all ... Israel ... toward the Lord--The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to him, prayed earnestly to the Lord, and so were delivered (2Ch 20:12; Psa 23:2). Typical of the effect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. Maurer, Pembellus and others, less probably translate, "The eyes of the Lord are upon man, as they are upon all Israel," namely, to punish the ungodly and to protect His people. He, who has chastised His people, will not fail to punish men for their sins severely. The "all," I think, implies that whereas men's attention generally (whence "man" is the expression) was directed to Jehovah's judgments, all Israel especially looks to Him.

2. Hamath--a Syrian kingdom with a capital of the same name, north of Damascus.

shall border thereby--shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. Maurer understands "which"; "Hamath, which borders on Damascus, also shall be the resting-place of Jehovah's wrath" (the latter words being supplied from Zec 9:1). Riblah, the scene of the Jews' sufferings from their foe, was there: it therefore shall suffer (2Ki 23:33; 25:6, 7, 20, 21).

Tyrus ... Zidon--lying in the conqueror's way on his march along the Mediterranean to Egypt (compare Is 23:1-18). Zidon, the older city, surrendered, and Abdolonymus was made its viceroy.

very wise--in her own eyes. Referring to Tyre: Zec 9:3 shows wherein her wisdom consisted, namely, in building a stronghold, and heaping up gold and silver (Eze 38:3, 5, 12, 17). On Alexander's expressing his wish to sacrifice in Hercules' temple in New Tyre on the island, she showed her wisdom in sending a golden crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the mainland. With all her wisdom she cannot avert her doom.

3. The heathen historian, Diodorus Siculus [17.40], confirms this. "Tyre had the greatest confidence owing to her insular position and fortifications, and the abundant stores she had prepared." New Tyre was on an island seven hundred paces from the shore. As Isaiah's and Ezekiel's (Eze 27:1-36) prophecies were directed against Old Tyre on the mainland and were fulfilled by Nebuchadnezzar, so Zechariah's are against New Tyre, which was made seemingly impregnable by a double wall one hundred fifty feet high, as well as the sea on all sides.

4. (Eze 26:4, 12; 27:27).

cast her out--Hebrew, "dispossess her," that is, will cast her inhabitants into exile [Grotius]. Alexander, though without a navy, by incredible labor constructed a mole of the ruins of Old Tyre (fulfilling Eze 26:4-12, &c., by "scraping her dust from her," and "laying her stones, timber, and dust in the midst of the water"), from the shore to the island, and, after a seven months' siege, took the city by storm, slew with the sword about eight thousand, enslaved thirteen thousand, crucified two thousand, and set the city on "fire," as here foretold [Curtius, Book 4].

smite her power in the sea--situated though she be in the sea, and so seeming impregnable (compare Eze 28:2, "I sit in the seat of God, in the midst of the sea"). "Her power" includes not only her fortifications, but her fleet, all of which Alexander sank in the sea before her very walls [Curtius, Book 4]. Eze 26:17 corresponds, "How art thou destroyed which wast strong in the sea!"

5. Ashkelon, &c.--Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.

Ekron ... expectation ... ashamed--Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."

king shall perish from Gaza--Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.

6. bastard--not the rightful heir; vile and low men, such as are bastards (De 23:2) [Grotius]. An alien; so the Septuagint; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through [Calvin].

7. take ... his blood out of ... mouth--Blood was forbidden as food (Ge 9:4; Le 7:26).

abominations--things sacrificed to idols and then partaken of by the worshippers (Nu 25:2; Ac 15:29). The sense is, "I will cause the Philistines to cease from the worship of idols."

even he shall be for our God--"even he," like Hamath, Damascus, Tyre, &c., which, these words imply, shall also be converted to God (Is 56:3, "son of the stranger joined himself to the Lord") [Rosenmuller]. The "even," however, may mean, Besides the Hebrews, "even" the Philistine shall worship Jehovah (so Is 56:8) [Maurer].

he shall be as a governor in Judah--On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governor"; there shall be no distinction [Henderson]. The Philistine princes with their respective states shall equally belong to the Jews' communion, as if they were among the "governors" of states "in Judah" [Maurer].

Ekron as a Jebusite--The Jebusites, the original inhabitants of Jerusalem, who, when subjugated by David, were incorporated with the Jews (2Sa 24:16, &c.), and enjoyed their privileges: but in a subordinate position civilly (1Ki 9:20, 21). The Jebusites' condition under Solomon being that of bond-servants and tributaries, Calvin explains the verse differently: "I will rescue the Jew from the teeth of the Philistine foe (image from wild beasts rending their prey with their teeth), who would have devoured him, as he would devour blood or flesh of his abominable sacrifices to idols: and even he, the seemingly ignoble remnant of the Jews, shall be sacred to our God (consecrated by His favor); and though so long bereft of dignity, I will make them to be as governors ruling others, and Ekron shall be a tributary bond-servant as the Jebusite? Thus the antithesis is between the Jew that remaineth (the elect remnant) and the Ekronite.

8. encamp about--(Psa 34:7).

mine house--namely, the Jewish people (Zec 3:7; Ho 8:1) [Maurer]. Or, the temple: reassuring the Jews engaged in building, who might otherwise fear their work would be undone by the conqueror [Moore]. The Jews were, in agreement with this prophecy, uninjured by Alexander, though he punished the Samaritans. Typical of their final deliverance from every foe.

passeth by ... returneth--Alexander, when advancing against Jerusalem, was arrested by a dream, so that neither in "passing by" to Egypt, nor in "returning," did he injure the Jews, but conferred on them great privileges.

no oppressor ... pass through ... any more--The prophet passes from the immediate future to the final deliverance to come (Is 60:18; Eze 28:24).

seen with mine eyes--namely, how Jerusalem has been oppressed by her foes [Rosenmuller] (Ex 3:7; 2:25). God is said now to have seen, because He now begins to bring the foe to judgment, and manifests to the world His sense of His people's wrongs.

9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.

daughter of Zion--The theocratic people is called to "rejoice" at the coming of her King (Psa 2:11).

unto thee--He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming (Ro 11:26).

he is just--righteous: an attribute constantly given to Messiah (Is 45:21; 53:11; Jr 23:5, 6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it (Is 42:1, 21). His future reign "in righteousness," also, is especially referred to (Is 32:1).

having salvation--not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; ... having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare Mt 1:21, in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [Pearson On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (1Co 1:30; 2Co 5:21; 1Jo 2:1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mal 4:1, 2).

lowly--mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, Jud 5:10), that is, coming as "Prince of peace" (Zec 9:10; Is 9:6); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as Mt 21:5 quotes it (compare Mt 11:29), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation (Joh 5:27; Php 2:7-9).

colt--untamed, "whereon yet never man sat" (Lu 19:30). The symbol of a triumphant conqueror and judge (Jud 5:10; 10:4; 12:14).

foal of an ass--literally, "asses": in Hebrew idiom, the indefinite plural for singular (so Ge 8:4, "mountains of Ararat," for one of the mountains). The dam accompanied the colt (Mt 21:2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (Psa 118:24), as that first Palm Sunday was. The Jews shall then universally (Psa 118:26) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare Mt 21:9, with Mt 23:39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare Joh 12:13, with Re 7:9, 10). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting Is 12:3). Compare Psa 118:15, with Zec 14:16.

10. (Is 2:4; Ho 2:18; Mi 5:10).

Ephraim ... Jerusalem--the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.

speak peace--command it authoritatively.

dominion ... from sea ... river ... ends of ... earth--fulfilling Ge 15:18; Ex 23:31; and Psa 72:8. "Sea ... sea," are the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem and the Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth.

11. As for thee also--that is, the daughter of Zion," or "Jerusalem" (Zec 9:9): the theocracy. The "thee also," in contradistinction to Messiah spoken of in Zec 9:10, implies that besides cutting off the battle-bow and extending Messiah's "dominion to the ends of the earth," God would also deliver for her her exiled people from their foreign captivity.

by the blood of thy covenant--that is, according to the covenant vouchsafed to thee on Sinai, and ratified by the blood of sacrifices (Ex 24:8; He 9:18-20).

pit wherein ... no water--Dungeons were often pits without water, miry at the bottom, such as Jeremiah sank in when confined (Ge 37:24; Jr 38:6). An image of the misery of the Jewish exiles in Egypt, Greece, &c., under the successors of Alexander, especially under Antiochus Epiphanes, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter (Is 51:14; 60:1).

12. stronghold--in contrast to the "pit" (Zec 9:11); literally, "a place cut off from access." Maurer thinks, "a height" (Psa 18:33). An image for the security which the returning Jews shall have in Messiah (Zec 9:8) encamped about His people (Psa 46:1, 5; compare Is 49:9; Pr 18:10).

prisoners of hope--that is, who in spite of afflictions (Job 13:15; Psa 42:5, 11) maintain hope in the covenant-keeping God; in contrast to unbelievers, who say, "There is no hope" (Jr 2:25; 18:12). Especially those Jews who believe God's word to Israel (Jr 31:17), "there is hope in the end, that thy children shall come again to their own border," and do not say, as in Eze 37:11, "Our hope is lost." Primarily, the Jews of Zechariah's time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors.

even to-day--when your circumstances seem so unpromising; in contrast with the "day of the Lord," when Zion's King shall come to her deliverance (Zec 9:9).

I will render double--Great as has been thy adversity, thy prosperity shall be doubly greater (Is 61:7).

13. bent Judah--made Judah as it were My bow, and "filled" it "with Ephraim," as My arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (compare Notes, see on Da 8:9; Da 11:32; 1 Maccabees 1:62; 2:41-43), the oppressor of Judah. Having spoken (Zec 9:1-8) of Alexander's victories, after the parenthesis (Zec 9:9, 10) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judah to gain over Alexander's successor, after his temporary oppression of them.

O Zion ... O Greece--God on one hand addresses Zion, on the other Greece, showing that He rules all people.

14. Another image: "Jehovah shall be seen (conspicuously manifesting His power) over them" (that is, in behalf of the Jews and against their foes), as formerly He appeared in a cloud over the Israelites against the Egyptians (Ex 14:19, 24).

his arrow ... as ... lightning--flashing forth instantaneous destruction to the foe (Psa 18:14).

blow ... trumpet--to summon and incite His people to battle for the destruction of their foe.

go with whirlwinds of the south--that is, go forth in the most furious storm, such as is one from the south (Is 21:1). Alluding, perhaps, to Jehovah's ancient miracles at Sinai coming "from Teman" ("the south," in the Margin).

15. devour--the flesh of their foes.

drink--the blood of their foes; that is, utterly destroy them. Image (as Jr 46:10) from a sacrifice, wherein part of the flesh was eaten, and the blood poured in libation (compare Is 63:1, &c.).

subdue with sling-stones--or, "tread under foot the sling-stones" hurled by the foe at them; that is, will contemptuously trample on the hostile missiles which shall fall harmless under their feet (compare Job 41:28). Probably, too, it is implied that their foes are as impotent as the common stones used in slinging when they have fallen under foot: in contrast to the people of God (Zec 9:16), "the (precious) stones of a crown" (compare 1Sa 25:29) [Maurer]. English Version is good sense: The Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the engagement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Jud 20:16; 1Ch 12:2) [Grotius].

noise--the battle shout.

through wine--(Zec 10:7). The Spirit of God fills them with triumph (Ep 5:18).

filled--with blood.

like bowls--the bowls used to receive the blood of the sacrifices.

as ... corners--or "horns" of the altar, which used to be sprinkled with blood from the bowls (Ex 29:12; Le 4:18).

16. save them ... as the flock of his people--as the flock of His people ought to be saved (Psa 77:20). Here the image of war and bloodshed (Zec 9:15) is exchanged for the shepherd and flock, as God will give not only victory, but afterwards safe and lasting peace. In contrast to the worthless sling-stones trodden under foot stand the (gems) "stones of the crown (Is 62:3; Mal 3:17), lifted up as an ensign," that all may flock to the Jewish Church (Is 11:10, 12; 62:10).

17. his goodness ... his beauty--the goodness and beauty which Jehovah-Messiah bestows on His people. Not as Maurer thinks, the goodness, &c., of His land or His people (Psa 31:19; Jr 31:12).

make ... cheerful--literally, "make it grow."

new wine the maids--supply, "shall make ... to grow." Corn and wine abundant indicate peace and plenty. The new wine gladdening the maids is peculiar to this passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely the old, but even the youths and maidens [Calvin].

‏ Zechariah 10

CHAPTER 10 Zec 10:1-12. Prayer and Promise.

Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.

1. Ask ... rain--on which the abundance of "corn" promised by the Lord (Zec 9:17) depends. Jehovah alone can give it, and will give it on being asked (Jr 10:13; 14:22).

rain in ... time of ... latter rain--that is, the latter rain in its due time, namely, in spring, about February or March (Job 29:23; Joe 2:23). The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing.

bright clouds--rather, "lightnings," the precursors of rain [Maurer].

showers of rain--literally, "rain of heavy rain." In Job 37:6 the same words occur in inverted order [Henderson].

grass--a general term, including both corn for men and grass for cattle.

2. idols--literally, "the teraphim," the household gods, consulted in divination (see on Ho 3:4). Derived by Gesenius from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root, "relics." Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now (Zec 10:1) urged to "ask" for.

diviners--who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.

seen a lie--pretending to see what they saw not in giving responses.

comfort in vain--literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; 16:2; 21:34).

therefore they went their way--that is, Israel and Judah were led away captive.

as a flock ... no shepherd--As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds (Eze 34:5). So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled (Mt 26:56; compare Zec 13:7).

3. against the shepherds--the civil rulers of Israel and Judah who abetted idolatry.

punished--literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.

goats--he-goats. As "shepherds" described what they ought to have been, so "he-goats" describes what they were, the emblem of headstrong wantonness and offensive lust (Is 14:9, Margin; Eze 34:17; Da 8:5; Mt 25:33). The he-goats head the flock. They who are first in crime will be first in punishment.

visited--in mercy (Lu 1:68).

as his goodly horse--In Zec 9:13 they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle horse (So 1:9). God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them.

4. Out of him--Judah is to be no more subject to foreigners, but from itself shall come its rulers.

the corner--stone, Messiah (Is 28:16). "Corners" simply express governors (1Sa 14:38, Margin; Is 19:13, Margin). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles.

the nail--(Jud 4:21; Is 22:23). The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people.

bow--(Zec 9:13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Psa 45:4, 5; Re 6:2).

every oppressor--rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in Is 60:17, namely, one who exacts the tribute from the nations made tributary to Judah [Ludovicus De Dieu].

5. riders on horses--namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (De 17:16), they are made Jehovah's war horse (Zec 10:3; Psa 20:7), and so tread down on foot the foe with all his cavalry (Eze 38:4; Da 11:40). Cavalry was the chief strength of the Syro-Grecian army (1 Maccabees 3:39).

6. Judah ... Joseph--that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.

bring them again to place them--namely, securely in their own land. The Hebrew verb is compounded of two, "I will bring again," and "I will place them" (Jr 32:37). Maurer, from a different form, translates, "I will make them to dwell."

7. like a mighty man--in the battle with the foe (Zec 10:3, 5).

rejoice--at their victory over the foe.

children shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.

rejoice in the Lord--the Giver of such a glorious victory.

8. hiss for them--Keepers of bees by a whistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people (Zec 10:10; Is 5:26; Eze 36:11). The multitudes mentioned by Josephus [Wars of the Jews, 3:2], as peopling Galilee two hundred years after this time, were a pledge of the future more perfect fulfilment of the prophecy.

for I have redeemed them--namely, in My covenant purpose "redeemed" both temporally and spiritually.

as they have increased--in former times.

9. sow them among ... people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mi 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [Moore]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching in the various Jewish synagogues throughout the world; everywhere some of the Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brought to bear on it by Gospel preachers. Thus the way was opened for entrance among the Gentiles. "Will sow" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [Maurer], (compare Ho 2:23).

shall remember me in far countries--(De 30:1; 2Ch 6:37). Implying the Jews' return to a right mind in "all the nations" where they are scattered simultaneously. Compare Lu 15:17, 18, with Psa 22:27, "All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob ... Israel ... fearing and glorifying Him"; also Psa 102:13-15.

live--in political and spiritual life.

10. Egypt ... Assyria--the former the first, the latter among the last of Israel's oppressors (or representing the four great world kingdoms, of which it was the first): types of the present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. Maurer conjectures that many Israelites fled to "Egypt" on the invasion of Tiglath-pileser. But Is 11:11 and this passage rather accord with the view of the future restoration.

Gilead ... Lebanon--The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").

place shall not be found for them--that is, there shall not be room enough for them through their numbers (Is 49:20; 54:3).

11. pass ... sea with affliction--Personifying the "sea"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine (Is 11:15, 16). Vulgate translates, "The strait of the sea." Maurer, "He shall cleave and smite." English Version is best (Psa 114:3). As Jehovah smote the Red Sea to make a passage for His people (Ex 14:16, 21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration.

the river--the Nile (Am 8:8; 9:5), or the Euphrates. Thus the Red Sea and the Euphrates in the former part of the verse answer to "Assyria" and "Egypt" in the latter.

sceptre of Egypt ... depart--(Eze 30:13).

12. I ... strengthen them in ... Lord--(Ho 1:7). I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God.

walk ... in his name--that is, live everywhere and continually under His protection, and according to His will (Ge 5:22; Psa 20:1, 7; Mi 4:5).

‏ Zechariah 11

CHAPTER 11 Zec 11:1-17. Destruction of the Second Temple and Jewish Polity for the Rejection of Messiah.

1. Open thy doors, O Lebanon--that is, the temple so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (compare Eze 17:3; Ha 2:17). Forty years before the destruction of the temple, the tract called "Massecheth Joma" states, its doors of their own accord opened, and Rabbi Johanan in alarm said, I know that thy desolation is impending according to Zechariah's prophecy. Calvin supposes Lebanon to refer to Judea, described by its north boundary: "Lebanon," the route by which the Romans, according to Josephus, gradually advanced towards Jerusalem. Moore, from Hengstenberg, refers the passage to the civil war which caused the calling in of the Romans, who, like a storm sweeping through the land from Lebanon, deprived Judea of its independence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view.

2. fir tree ... cedar--if even the cedars (the highest in the state) are not spared, how much less the fir trees (the lowest)!

forest of ... vintage--As the vines are stripped of their grapes in the vintage (compare Joe 3:13), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "the fortified" or "inaccessible forest" [Maurer]; that is, Jerusalem dense with houses as a thick forest is with trees, and "fortified" with a wall around. Compare Mi 3:12, where its desolate state is described as a forest.

3. shepherds--the Jewish rulers.

their glory--their wealth and magnificence; or that of the temple, "their glory" (Mr 13:1; Lu 21:5).

young lions--the princes, so described on account of their cruel rapacity.

pride of Jordan--its thickly wooded banks, the lair of "lions" (Jr 12:5; 49:19). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.

4. The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.

flock of ... slaughter--(Psa 44:22). God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (Ac 20:28) with the word of God, teaching and warning them to escape from coming wrath by repentance: the type of Messiah, the chief Shepherd, who receives the commission of the Father, with whom He is one (Zec 11:4); and Himself says (Zec 11:7), "I will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter"; Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is He who threatens to inflict the punishments (Zec 11:6, 8). The typical breaking of the staff, performed in vision by Zechariah (Zec 11:10), is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (Zec 11:12, 13).

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.

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.

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.

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.

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").

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.

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).

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.

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 (Ro 11:15).

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.

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.

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).

‏ Zechariah 12:1-3

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).

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. (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.