Chap. XIII. ver. 1. — a fountain opened—for sin and for uncleanness.] The blood of Christ, which cleanseth from all sin, 1 John i. 7, is manifestly here intended, the Jews being upon their conversion and repentance to be admitted to all the privileges of the Christian covenant. Dr. Blayney.

— they shall call on my name, and I will hear them.] When I shall have “poured upon them the spirit of grace and of supplications,” chap. xii. 10, they shall humbly implore pardon for their sins, and I will graciously hear and answer their prayers: compare chap. x. 6; Isa. lxv. 24; Hos. ii. 21; Joel ii. 32. W. Lowth.

— I will say, It is my people: &c.] For their disobedience “I broke my covenant with them,” chap. xi. 10, and they were no more my people: but upon their repentance and conversion, “they shall be as though I had not cast them off,” chap. x. 6; and I will renew my covenant relation with them. Compare chap. viii. 8: Lev. xxvi. 12; Jer. xxx. 22; Ezek. xi. 20; xxxvi. 28; xxxvii. 27. W. Lowth.

Chap. XIV. ver. 1. — the day of the Lord cometh.] The day in which the Lord will take vengeance on the Jews for the death of Christ. Dr. Wells.

— as when he fought in the day of battle.] As He appeared in behalf of Israel, when He overthrew the Egyptians in the Red sea, or when the ark of God’s presence led their armies in the land of Canaan, Josh. vi. 6. W. Lowth. There is great difficulty in this and the following verses, and commentators are much divided in the interpretation and application of them.

5. — Azal: J Probably a place near Jerusalem. Abp. Newcome.

— all the saints with thee. J Or, “with him;” as the Chaldee and Greek versions read. W. Lowth.

7. — not day, nor night: J These two verses may be expounded with respect to the Jews, that their condition shall be for some time not altogether prosperous, nor yet quite desperate. The great crisis of their affairs shall be in a day, which God alone knows; unlike to our days: dark at the beginning, and clear in the end, when the light is not expected. W. Lowth. The expressions are most probably figurative. “At evening time it shall be light;” the final prevalence of Christianity after a period of spiritual twilight appears to be intended.

Zechariah 12:2

2. — I will cut off the names of the idols out of the land.]

That gross idolatry, with which the world was infected, shall now cease, and the very names and mention of those Pagan idols shall be forgotten, &c. Bp. Hall. The Prophets in general, in their descriptions of the final reformation to be produced in the Church, foretel the utter destruction of idolatry. See Isa. ii. 18; xxx. 22; xxxi. 7; Hos. ii. 17; Mic. v. 13. Dr. Gray.

— the prophets and the unclean spirit] Perhaps those that prophesy by means of an unclean spirit. See Acts xvi. 16; Rev. xvi. 13. And what is said in the next verse of “any one that shall prophesy,” must be understood of those who undertake to prophesy by means of an unclean spirit, or other false pretenses. Dr. Blayney.

2. — I will gather all nations &c.] The Romans, being lords of the then known world, had the strength of all nations united in their forces. Compare Jer. xxxiv. 1. W. Lowth.

— half of the city shall go forth into captivity.] The Hebrew word, here translated “half,” may be rendered “a portion:” see Judges ix. 43; Dan. xi. 4. Here the city is spoken of; but chap. xiii. 8, refers to the whole land. Abp. Newcome.

— and the residue of the people shall not be cut off from the city.] God shall preserve the other half of the citizens from being cut off by the enemy. Josephus says, there were forty thousand of the inhabitants suffered to go whither they would. W. Lowth.

Or, the passage may be rendered, “and half of the city shall go forth into captivity, even a residue of the people shall not be cut off from the city;” that is, they shall not be killed in the siege or taking of the city, but shall go forth into captivity. Dr. Wells.

The Romans spared the young and useful part of the Jews. However, these were either condemned to the mines in Egypt, or exposed to the sword and to wild beasts in provincial theatres, or sold for slaves. Abp. Newcome.

Zechariah 12:3

3. Then shall the Lord go forth, and fight against those nations, &c.] If, as I am disposed to think, the Romans are meant in the foregoing verse, we may here understand the descendants of the many people, who warred under the Roman standard. Abp. Newcome.

Before CHRIST about 587. The coming of Christ, and the graces of his kingdom. Before CHRIST about 357.

and fight against those nations, as when he fought in the day of battle.

Zechariah 12:4

4. — of his vision.] That is, of the extraordinary communication which he pretended to have received when he uttered a prophecy which he knew to be false. Dr. Blayney. He shall be put to open shame and death, on account of his pretended vision; (Dr. Wells,) or, shall he convinced of his error, and no more attempt to deceive. Bp. Hall.

— a rough garment] Or, “a garment of hair;” as in the margin. See 2 Kings i. 8; Matt. iii. 4. They shall not affect the dress of the old Prophets, in order to pass off their impostures. Dr. Blayney. This seems to have been the practice of false prophets, in imitation of some eminent ones amongst the true. Abp. Newcome.

Zechariah 12:5

5. But he shall say, I am no prophet, &c.] But he that shall be apprehended on suspicion of pretending to be a Prophet, shall readily acknowledge himself to be no Prophet, &c. Dr. Wells. Disclaiming all pretensions to the character of a Prophet, he shall profess himself to be no other than a plain ordinary labouring man, employed in husbandry business from his youth. This passage may be justly paralleled with Amos vii. 14. Dr. Blayney.

Zechariah 12:6

6. — like an hearth of fire among the wood.] As coals on the hearth, while their enemies are as a fagot laid upon it. Bp. Hall.

7. — What are these wounds &c.] It was an ancient custom for masters to set a mark on their slaves or goods: and there was sometimes a particular character imprinted upon the worshippers of certain idols; such impressions were often made upon the hands: see Rev. xiii. 16. The accused person is represented as justifying himself by alleging, that the marks upon his hands are not the character of any idol, but only a token of the family to which he belongs. W. Lowth, Abp. Newcome.

The death of Christ foretold. CHAP. XIII, XIV. The enemies of Jerusalem destroyed. Before CHRIST about 587. b Matt. 20.31; Mark 14. 27.

Zechariah 12:7

7. The Lord also shall save the tents of Judah first.] Or, “as” He ever did “from the beginning;” that is, by Himself and his own power and wisdom, that the honour may be his own, and man may have no part in it. Dr. Stokes. — against Judah.] Or for the protection of the people of Judah, as if it were to be ascribed to them. Dr. Stokes.

8. Awake, O sword, &c.] O thou, my sword of affliction, awake, arise, and smite Him, that is nearest and dearest unto me; even Him, that is my co-equal and co-eternal Son, the image of me, the invisible God, saith the Lord of hosts: smite thou this Great Shepherd of My Church; and his sheep, his disciples and followers, shall be scattered, and shall both forsake Him and be severed from each other; for even against those disciples also, as well as against their Master, will I stir up enmity and opposition in the world. Bp. Holl. Here begins a new prophecy, importing that the Messiah, the great Shepherd, as He is described in this prophecy, chap. xi. 4; and in Isa. xl. 11; Ezek. xxxiv. 23; though with respect to his divine nature He be “equal with God” the Father, Phil. ii. 6, yet shall be delivered up to death, by God’s determinate counsel and appointment: see Acts ii. 23; iv. 28. W. Lowth.

— my fellow.] Or, as the word means, My “equal.” The original word, exclusively of this passage, is found only in the book of Leviticus. There it is often used, and always so as to signify a fellow-citizen, or one upon the same level in society. It appears therefore with the greatest propriety to be rendered in our Bible by the term “fellow” in this place, where the Lord of hosts, foretelling the sufferings of the Redeemer, speaks of Him as equal to Himself. Dr. Eveleigh.

— smite the shepherd, &c.] Our Lord applies this to his disciples being “scattered every man to his own,” upon his apprehension and death, Matt. xxvi. 31; John xvi. 32. W. Lowth. The verse relates to the Messiah and his “little flock,” Luke xii. 32. The Prophet goes back to this great subject of prophecy, after having told some events posteriour to Christ’s appearance; and then proceeds to other events subsequent to this grand epocha in the history of the Jews and of mankind; some near it, and some remote. Abp. Newcome.

Zechariah 12:8

8. — two parts therein shall be cut off and die.] The severe judgments, foretold by our Saviour, Matt. xxiv. shall consume two parts in three of the nation; but a third part shall escape the general destruction, and be left to be dispersed over the world, to preserve a posterity to future generations. W. Lowth. “Two parts and a third,” that is, a greater proportion and a less. Dr. Stokes.

9. — living waters] By “living waters,” there is good reason to believe are meant the gifts and graces of the Gospel dispensation. See Isa. xii. 3; xlv. 3; lv. 1; Jer. ii. 13; Ezek. xlv. 1, &c.; Joel iii. 14; John iv. 10; vii. 38, 39. That these benefits will be diffused more extensively by the restoration of the Jews, is intimated not obscurely. Rom. xi. 15. Dr. Blayney.

— the former sea,—the hinder sea: J The expression imports, that the whole land shall have a plentiful

share of those blessings, which are here described under the metaphor of “living waters.” W. Lowth.

— in summer: In those countries most springs failed during the summer season. Abp. Newcome.

Zechariah 12:9

9. And I will bring the third part through the fire.] I will cause them to undergo great afflictions, till at last they shall repent of their unbelief of Christ and of his Gospel, and truly turn unto me by faith in Christ, and

CHAP. XIV.

9. And the Lord shall be king over all the earth: &c.] Upon the conversion of the Jews, and the coming in of the fulness of the Gentiles, the name of God shall not be given to any idol, idolatry being utterly abolished, chap. xiii. 2; and God shall be glorified “with one mind and one mouth” throughout the world: compare Mic. v. 12—14; Zeph. iii. 9; Rev. xi. 15. The stone, which represents Christ’s kingdom, shall then “become a great mountain, and fill the whole earth.” Dan. ii. 35. W. Lowth. Jehovah shall be one and the same God alike to all the earth, and not confined as heretofore to one people. See Rom. iii. 29, 30; x. 12; Eph. iv. 5, 6. By “the name of Jehovah,” I conceive to be meant the profession of his true religion, which, it is here foretold, should pervade the whole earth. Dr. Blayney.

Zechariah 12:10

10. And I will pour upon the house of David, &c.] And I will pour out upon my Church, beginning at Jerusalem and Zion, a great and apparent measure of my Spirit; and, besides those common gifts, I will endue them with the sanctifying graces of my Spirit, and with the spirit of prayer and supplication: and they shall by a lively bath look up to me their Saviour and Redeemer, whom they have pierced upon the cross: and they shall mourn for that violence, which was offered to the Lord of life, dying for them, even as one mourneth for his only son, &c. Bp. Hall. The Jews themselves have applied this text to the Messiah. David before described his sufferings under the figure of “piercing his hands and his feet,” Ps. xxii. 16; and Isaiah foretold He should be “wounded for our transgressions,” chap. liii. 5. W. Lowth. — they shall look upon me whom they have pierced.] St. John plainly quotes these words, chap. xix. 37, and applies them to our blessed Saviour, of whom alone they can be understood, for none could speak them but One, who was both God and Man. That He was God, is plain from the former part of the verse, “I will pour upon the house of David, the spirit of grace and of supplications:” for the spirit of grace is not at the disposal of any creature, and it is only in the power of God to bestow it. That He was Man, appears from the following words, “Me whom they have pierced:” for if He had not been Man, He would not have been capable of being pierced by them. These words therefore were spoken by Christ, the only Person in the world that ever was or pretended to be both God and Man. Bp. Beveridge. By the wonderful preservation of this one and only people, distinct from all others for so many ages, Providence hath left room for the season here foretold, when, by “looking on him whom they have pierced, and mourning,” they shall rise again, and be as “life from the dead.” Rom. xi. 15. Abp. Secker. — they shall mourn for him.] The Jews sinned in killing the Messiah, for which reason God removed them out of their land. He will not re-settle them in it, till they shall have repented of their sin. They have been in their present dispersion above 1700 years. Their sins have not been greater in this dispersion, than before, and under, the Babylonian. They are less by the sin of idolatry. Yet then, on a repentance superficial enough, after seventy years God restored them to their land. Now though they fast and mourn, and shew all the external tokens of universal repentance, God will not be propitiated. Doth not God’s inexorable severity shew clearly some sin is still unrepented of? What can it be, so big with evils, so extensive in its consequences? They cannot say; but Zechariah saith it for them. It is the piercing to death of Him whom God favoured: and this sin, and this punishment, will not be removed without an antecedent, general, and deep repentance. Bp. Chandler.

11. All the land shall be turned as a plain &c.] The expression may signify, that all impediments shall be removed that oppose the advancement of Christ’s kingdom. Compare chap. iv. 7; Isa. xl. 4. W. Lowth. Or, shall be “compassed,” as in the margin. Jehovah shall encompass the whole land for the purpose of protection, as a plain is encompassed by mountains. Geba is in Benjamin, north of Jerusalem; Josh. xxi. 17; Rimmon in Judah, to the south, chap. xv. 32. Abp. Newcome.

— from Benjamin’s gate &c.] See the plan of Jerusalem.

Zechariah 12:11

11. — the mourning of Hadadrimmon] Most probably the general mourning for the death of the good king Josiah, who was slain in the valley of Megiddo, 2 Kings xxiii. 29; 2 Chron. xxxv. 22—24. Hadadrimmon is said by St. Jerome to have been a place near Jezreel. The mourning for Josiah became a proverb for a publick and solemn lamentation. Such a national humiliation, it is here said, shall the Jews observe for having crucified the Messiah. Dr. Blayney, W. Lowth. 12. And the land shall mourn, every family apart; &c.] The whole land shall mourn in the most solemn manner; the inhabitants secluding themselves from all social and domestic intercourse, as in a time of general humiliation. See 1 Cor. vii. 5. W. Lowth, Dr. Blayney.

Zechariah 12:12

12. — while they stand upon their feet.] As opposed to one, whose flesh wastes as he lies upon the bed of sickness, which is in the ordinary course of things; whereas in this case the person loses his flesh and his

Zechariah 12:13

13. — the family of Shimei apart.] Or “of Simeon,” according to the reading in the Greek translation of the Seventy. As David, Nathan, Simeon, and Levi, are all reckoned among the progenitors of Christ, Luke iii. 29 —31, their families may be mentioned by name, as more particularly concerned in the guilt to be lamented. The fountain of purgation from idolatry and false prophecy. Before CHRIST about 587.