Zechariah 13

Chap. XIII. Ver.1—9. Jerusalem’s pardon and purification.—“In that day shall a fountain be opened.” On this passage Dr. Blayney excellently remarks, ‘The blood of Christ which cleanseth from all sin (1 John i. 7.) is manifestly here intended, the Jews being, upon their repentance and conversion, to be admitted to all the privileges of the Christian covenant. Sin and uncleanness are legal terms; the former denotes sin generally, or any transgression of the law which required atonement; the latter is used for that uncleanness which secluded man from all intercourse with God and holy things. Whatever efficacy legal sacrifices had in purifying the people, the same is ascribed to the blood of Christ in the gospel dispensation.” What follows relates to the destruction of idols, and to the expulsion from Judea of necromancy, and false pretensions to the spirit of prophecy; insomuch, that men, instead of wearing a rough garment to deceive, should renounce all pretensions of that nature, and pass only for field slaves, or labourers in agriculture.

And even if any person should observe on them the marks of the idol they had been accustomed to serve, he should be ready to excuse himself, by pretending it was only the mark of his master, or received in the house of mourning—certain scars being considered as tokens of mourning: nay, so great should become the zeal against idolatry, that if any should persist in their idolatrous profession, their own parents should be ready to execute the law against them in its utmost severity. (See (Deuteronomy 18:20).) The latter part of the chapter adverts to the character and sufferings of Messiah; or rather, as is remarked by Bp. Chandler, there is an obvious connexion between this and the two preceding chapters, the intervening passages being of the nature of parentheses.

In the 11th chapter, we have an allusion to the betrayment of our Saviour by Judas—in the twelfth, to his crucifixion by the Jews, and their subsequent penitence—and in this, to his high and mysterious relation to the Deity, and to his death, considered as a satisfaction to the divine justice. The 7th verse is an appeal to aa pr A as if it had slept during the former dispensations, and the time was now come for it to awake against “the good Shepherd,” who had engaged to “lay down his life for his sheep.” He was slain, and the sheep were scattered, but not destroyed. And even now, after all the calamities which the children of Abraham have suffered, “a remnant, according to the election of grace,”

is preserved, and shall eventually be restored to greater privileges than ever.

Notes on the verses

Chap. XIII. Ver. 2. The prophets—That is, the false prophets. Ver. 6. What are these wounds.—Dr. Blayney says, ‘Two ancient customs are clearly alluded to here; that of the idolatrous prophets, who sought to engage the attention of their god by cutting of themselves, (1 Kings 18:28). The other, that of those who cut themselves as a token of their grief and mourning for their deceased relations and friends, (Jeremiah 16:6). It appears also from (Jeremiah 48:37), that these cuttings were performed on the hands in particular.”’ See our note on (Isaiah 44:5).

Ver. 7. Against the man that is my fellow.—The word for man implies strength, or power; that rendered my fellow, implies nearness: so Blayney renders it, “The man who is next to me in power and authority.”

Dr. Pye Smith renders it, “The man near to me,” meaning, personally united. Dr. Boothroyd adheres to the common version; “Because (says he) I think there is the same ambiguity (in it) as in the original. It may mean, (my) intimate friend or associate;… my equal, as enjoying the same nature.” (Philippians 2:5).—Smite.—Newcome, (following the Arabic,) supplies “I will,” as in (Matthew 26:31).—Turn my hand upon the little ones—That is, upon Christ’s “little flock,” (Luke 12:32). The apostles were all preserved, except Judas. Ver. 8. Two parts… cut off—This, it is probable, was literally the case in the destruction of Jerusalem by the Romans. Ver. 9. The third part through the fire—This was the “remnant”

of which Isaiah and St. Paul speaks, (Romans 9:27). This passing through the fire, seems to allude to those fiery ordeals which were common among the heathen, and some of which were acts of dedication to their idols: these were utterly prohibited to the Jews; but they appear to be alluded to, (Isaiah 43:2), where the trials of God’s people are compared to “walking through the fire.” See also our exposition of (2 Kings 16)and note on (Ezekiel 16:21).