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Call to Prayer to Jehovah.

ZECHARIAII, X.

Blessings Promised in answer to Prayer.

horse (v. 3; Psalm 20. 7.), and so tread down on foot the foe with all his cavalry (Ezekiel, 38. 4; Daniel, 11. 40.. Cavalry was the chief strength of the Syro-Grecian army (1 Maccabees, 3. 39.). 6. Judah... Joseph-i.e.. 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 com

seen together in the same firinament. Prophecy ever hastens to the glorious final consummation under Messiah. bring them again to place them-viz., securely in their own land. The Hebrew verb is compounded of two. "I will bring again," and "I will place them" (Jeremiah, 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 (v. 3, 5.). rejoice pro--at their victory over the foe. chilien 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. biss 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 (v. 10; Isaiah, 5. 26; Ezekiel, 36. 11.). The multitudes mentioned by JOSEPHUS (B. 3. ch. 3. 2), as peopling Galilee 200 years after this time, were a pledge of the future more perfect fulfilment of the prophecy. for I have redeemed them-viz., 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 (cf. Micah, 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 after

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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-lit.. 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-lit, the teraphim," the household gods, consulted in divination (Note, Hosea, 3. 4.). Deived by GESENIUS from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root,paratively near planet and the remote fixed star are "relics." Herein Zechariah shows, that the Jews by their own idolatry had stayed the grace of God hereto fore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now (v. 1) urged to "ask" for. diviners-who gave responses to consulters of the Teraphim: opposed to Jehovali and | His true prophets. seen a lie-pretending to see what they saw not in giving responses. comfort in vain-lit., **give vapour for confort; Le., give comforting mises to consulters which are sure to come to nought (Job, 13. 4; 16. 2:21. 31.). therefore they went their way -i.e., Israel and Judah were led away captive. as a fick... no shepherd-as sheep wander and are a prey to every injury when without a shepherd. So the Jews had been, whilst they were without Jehovah, the true shepherd; for the false prophets whom they trusted, were no shepherds (Ezekiel, 34. 5.). So now they are scattered, whilst they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled (Matthew, 26. 50; cf. ch. 13. 7.). 3. against the shepherds the civil rulers of Israel and Judah who abetted idolatry. punished--lit., 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 (Margin, Isaiah, 14. 9; Ezekiel, 34. 17; Daniel, 8. 5; Matthew, 25. 33.). The he goats head the flock. They who are first in crime, will be first in punishment. visited-in mercy (Luke, 1. 68.). as his goodly horse-In ch. 9. 13, they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle-horse (Song of Solomon, 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. Outwards (MAURER] (cf. Hosea, 2. 23.). shall remember me of him-Judah is to be no more subject to foreigners, but from itself shall come its rulers. the corner stone, Messiah (Isaiah, 28. 16.). "Corners" simply express governors (Margin, 1 Samuel, 14. 38; Margin, Isaiah, 19. 13.). 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-(Judges, 4. 21; Isaiah, 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-ich. 9. 13.). Judah shall not need foreign soldiery. Messiah shall be her battlebow (Psalm 45. 4, 5; Revelation, 6. 2.). every oppressor --rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in Isaiah, 60. 17, viz., one who exacts the tribute from the nations made tributary to Judah. LUDOVICUS DE DIEU.) 5. riders on horses -cz., the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (Deuteronomy, 17. 10), they are made Jehovah's war

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in far conutries-(Deuteronomy, 30. 1; 2 Chronicles, 6. 37.). Implying the Jews' return to a right mind in all the nations" where they are scattered simultaneously. Cf. Luke, 16, 17, 18, with Psalm 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 Psalm 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 Tigiatn-pileser. But Isaiah, 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 ("Leba non"). place shall not be found for them-i.e., there shall not be room enough for them through their numbers

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(Isaiah, 49. 20; 54. 3.). 11. pass... sea with afflictionPersonifying the "sea" He shall afflict the sea, i.e., cause it to cease to be an obstacle to Israel's return to Palestine (Isaiah, 11. 15, 16.). Vulgate translates, "The strait of the sea." MAURER, "He shall cleave and smite," &c. English Version is best (Psalm 114. 3.). As Jehovah smote the Red sea to make a passage for His people Exodus, 14. 16, 21,), so hereafter shall He make a way through every obstacle which opposes Israel's restoration. the river-the Nile (Amos, 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-(Ezekiel, 30. 13.). 12. I... strengthen them in... Lord-(Hosea, 1.7.). I, the Father, will strengthen them in the name, i.e., the manifested power, of the Lord, Messiah, the Son of God. walk... in his namei.e., live everywhere and continually under His protection, and according to His will (Genesis, 5. 22; Psalm 20. 1, 7; Micah, 4. 5.).

CHAPTER XI.

and Jewish Polite.

the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other proplets had by God's appointment "fed them (Acts, 20. 19 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 (v.4; and Himself says (v. 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 threates to inflict the punishments (v. 6, 8.). The typical break ing of the staff, performed in vision by Zechariah (v. 10,), is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (v. 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 (Jeremiah, 60, 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-(cf. v. 12.). The rulers of Judah who by their avaracious rapacity and selfishness John, 11. 45, an 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 (Deuteronomy, 29. 19; Hosea, 12. 8.). In shortsighted selfishness they thought they had gained their object, covetous self-aggrandisement (Luke, 16. 14,', and hypocritically "thanked" God for their wicked gain (cf. Luke, 18. 11.). say... pity-In Hebrew it is singular; i.e., 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. (HENDELSON.] HENGSTENBERG refers the singular verbs to JEHOVAH, the true actor; the wicked shepherds being His unconscious instruments. Cf. v. 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 (John, 19. 15) had said, unconsciously realising Zechariah's words, identifying Rome's king with Judah's ("his", de-king, "We have no king but Caesar." God took them at their word, and gave them the Roman king who "smote (lit., dash 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, viz., the will of the Father (v. 4, 6). 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, .., save) the poor (humble. cf. v. 11; Zephaniah, 3. 12; Matthew, 5. 3) of the flock." lit. not you," but), "therefore (I will feed," &c. [MOORE.] See Margin, "Verily the poor." It is for the sake of the believing remnant that Alessish took charge

Ver. 1-17. DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. 1. Open the doors, O Lebanon-i.e., the temple so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (cf. Ezekiel, 17. 3; Habakkuk, 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 (cf. Joel, 3. 13,), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "the fortified" or "inaccessible forest" [MAURER]; i.e., Jerusalem dense with houses as a thick forest is with trees, and "fortifiled" with a wall round. Cf. Micah, 3. 12, where its desolate state is described as a forest. 3. shepherdsthe Jewish rulers. their glory-their wealth and magnificence; or that of the temple, "their glory" (Mark, 13. 1; Luke, 21. 5.). young lions-the princes, so scribed on account of their cruel rapacity. pride of Jordan-its thickly wooded banks, the lair of "lions" (Jeremiah, 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 650 feet below that level, and to double that depression at the Dead sea, i.e., in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from 3000 to 4000 feet. 4. The prophet here proceeds to show the cause of the destruction just foretold, viz., the rejection of Messiah. flock of... slaughter-(Psalm 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

Destruction of the Jewish Polity

ZECHARIAH, XL

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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 (i.e., doomed to slaughter." I took... two staves-i.e., shepherd's staves or rods (Psalm 23. 4.). Symbolising His assumption of the pastor's office. Beauty-The Jews' peculiar excellency above other nations (Deuteronomy, 4.7.), God's special manifestation to them (Psalm 147. 19, 20,), the glory of the temple ("the beauty of holiness," Psalm 29. 2; cf. Psalm 27. 4, and 90. 17: 2 Chronicles, 20. 21.), the "pleasantness" of their land (Genesis, 49. 15; Daniel, 8. 9: 11. 16,), "the glorious land." Bands-implying the bond of "brotherhood" between Judah and Israel. "Bands," in Psalm 119. 61 (Margin), are 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 (v. 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 Julian able to restore it. 8. Three shepherds... I cut off-lit., 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. Or, as Messiah, the antitype, was at once prophet, [DRUSIUS.] 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 (Hosea, 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-lit., was straitened as to them; instead of being enlarged towards them in love (2 Corinthians, 6. 11, 12.). The same Hebrew as in Numbers, 21. 4, Margin. No room was left by them for the grace of God, as His favours 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 (John, 8. 24.). I will not -i.e., no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jeremiah, 15. 1-3; 34. 17; 43. 11; Ezekiel, 6. 12.). Perish those who are doomed to perish, since they reject Him who would have saved them. Let them rush on their own ruin, since they will have it so. let them madly perish by mutual discords. JOSEPHUS eat... flesh of anotherattests 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, &c., translate, The covenant which I made with all the nations, (not to hurt my elect people, Hosea, 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 (1 Kings, 4. 20.). article is in the Hebrew, all the or those peoples. His The

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cutting asunder the staff " Beauty," implies the setting for the Rejection of Messiah. aside of the outward symbols of the Jews' distinguish ing excellency above the Gentiles (Note, v. 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 instead of referring it to their own rejection of Messiah. cause of the visitation, as most of the nation still do, Isaiah, 30. 18-21, refers similarly to the Lord's return in mercy to the remnant that "wait for Him," and "cry" here represents the person of Jehovah-Messiah. If ye to Him (Zephaniah, 3. 12, 13.). 12. I said-The prophet at their self-sufficient pride in not deigning to give think good-lit., "If it be good in your eyes." Glancing to them from heaven merited, viz., their love and Him that return which His great love in coming down obedience. both during the whole of Israel's history from the "My price:" my reward for pastoral care, 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 (Philippians, 2. 7.). if not, for bear-They withheld yet He will not force them but leave His cause with that which He sought as His only reward, their love; wages by Laban, but leaving his cause in the hands of God (Isaiah, 49. 4, 5.). Cf. the type Jacob cheated of his God (Genesis, 31. 41, 42.). So... thirty pieces of silverthirty shekels. They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant (Exodus, 21. 32; Matthew, 26. 15.). A freeman was rated at twice that sum. 13. Cast it unto the potter-proverbial: Throw it to the templepotter, the most suitable person to whom to cast the despicable sum, plying his trade as he did, in the polluted valley (2 Kings, 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 (ch. 18. and 19.) 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. English Version, and in the oldest authorities, quotes Hence Matthew, 27. 9, in Zechariah's words as Jeremiah's, the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Cf. the parallel case of Mark, 1. 2, 3, in the oldest MSS. (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Cf. my Introducabsolute power over the clay framed by His own hands tion to Zechariah. The "potter" is significant of God's (Isaiah, 45. 9; Jeremiah, 18. 6; Romans, 9. 20. 21.). in down in the temple, as the house of Jehovah, the fit the house of the Lord-The thirty pieces are thrown 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 worthless price (cf. Matthew, 27. 6, 7, 10.). were " appointed by the Lord" ultimately to go, as a took," "I threw," here, Matthew has "they took," For "I act was all His" appointment" (which Matthew also exthey gave them;" because their (the Jews' and Judas') Acts, 2, 23; 4. 28.). It is curious, some old translators presses), and therefore is here attributed to Him (cf.

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Jerusalem the Instrument of Judgment

ZECHARIAH, XIL

translate for "to the potter," "to the treasury' (so MAURER), agreeing with Matthew, 27. 6. But English Version agrees better with Hebrew and Matthew, 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 fuctions which raged within Jerusalem on the eve of its fall, whilst the Romans were thundering at its gates without. See JOSEPHUS, J. B. Also the continued severance of the tribes till their coming re union (Romans, 11. 16.). 15. yet-"take again," as in v. 7 previously he had taken other implements. instruments-the accoutrements, viz., the shepherd's crook and staff. wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, Psalm 14. 1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the good shepherd" (John, 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 (Daniel, 11. 35-38; 12. 1; 9. 27; 2 Thessalonians, 2. 3-12.). But at last he is to perish utterly (v. 17.), and the elect remnant of Judah and Israel is to be saved gloriously. 16. in the landAntichrist will probably be a Jew, or at least one in Judea. not visit... neither... seek... heal... broken, nor feed... but... eat... flesh... tear-Cf. similar language as to the unfaithful shepherds of Israel, Ezekiel, 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" [LXX.), i.e., 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 [Chaldec Version, JEROME, &c.] translate, "the straying," "the dispersed" so GESENIUS. broken the wounded. standeth still-with faintness lagging behind. tear... claw-expressing cruel voracity; tearing off the very hoofs (cf. Exodus, 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. Cf. Isaiah, 14. 13; Daniel, 11. 36; 2 Thessa lonians, 2. 4; Revelation, 13. 5, 6, as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leareth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (Daniel, 9. 27; 11. 30-38.). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep (2 Thessalonians, 2. 8;); and on his "right eye," wherewith he ought to have watched the sheep (John, 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 (1 Samuel, 11. 2.).

CHAPTER XII.

Ver. 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; note, not merely, "hath stretched forth," as if God only

on her Foes hereoficr. created and then left the universe to itself (John, 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. Cf. a similar preface, Isaiah, 12. 5; 43. 1; 65. 17, 18. formeth... spirit of man-Numbers, 16. 2; Hebrews, 12. 9.). 2. cup of trembling-a cup causing those who drink it to reel (from a Hebrew root to reel. Jerus lem, who drank the "cup of trembling" herself, shall be so to her foes Isaiah, 51. 17, 22; Jeremiah, 13. 13). CALVIN with LXX. translates, “threshold of destruetion." on which they shall stumble and be crusted when they attempt to cross it. English. Fers-on is better. both against Judah - The Hebrew order of words is lit., "And also against Judah shall be 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);" ie., some Jews forced by the foe shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But v. 6, 7, show that Judah escapes and proves the scourge of the foe. 3. (Ch. 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. Cf. Matthew, 21. 44: The Jews "fell" on the rock of offence, 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. 4. I will smite... horse-The arm of attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Exodus, 15. 19. 21.). open mine eyes upon... Judah-to watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her. blindness-so as to rush headlong on their own ruin (cf. ch. 14. 12, 13.). 5. shall say-when they see the foe divinely smitten with "madness." Judah... Jerusalem-here distinguished as the country and the metropolis. Judah recognises her "strength" to be "Jerusalem and its inhabitants" as the instrument, and "Jehovah of hosts their God" (dwelling especially there) as the author of all power (Joel, 3. 16.). My strength is the inhabitants of Jerusalem who have the Lord their God as their help. The repulse of the foe by the metropolis shall assure the Jews of the country, that the same divine aid shall save them. 6. On “* governors of Judah," see Note, ch. 9. 7. hearth-or pan. torch... in a sheaf-though small, it shall consume the many foes around. One prophet supplements the other. Thus Isaiah, 29. Joel, 3., and Zechariah, 12., 13., and 14., describe more Antichrist's army than himself. Daniel represents him as a horn growing out of the fourth beast or fourth kingdom; St. John, as a separate beast having an individual existence. Daniel dwells on his worldly conquests as a king; St. John, more on his spiritual tyranny, whence he adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one, is more fully prophesied by the other. [Roos.] 7. Judah is to be "first saved." because of her meek acknowledgment of dependence on Jerusalem, subordinate to Jehovah's aid. tentsshifting and insecure, as contrasted with the solid forthfications of Judah. But God chooses the weak to con found the mighty, that all human glorying may be set aside. 8. Jerusalem, however, also shall be special y strengthened against the foe. feeble... shall be as David-to the Jew the highest type of strength an glory on earth 2 Samuel, 17. 8; 18. 3; Joel, 3, 10.). of the Lord before them-the divine Angel that well

Jerusalem's Repentance and Restoration.

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ZECHARIAH, XIIL

CHAPTER XIII.

Cleansing of the Jews from Sin. "before them" through the desert, the highest type of religion. wives apart-Jewish females worship sepa strength and glory in heaven (Exodus, 23, 20; 32. 34.).rately from the males (Exodus, 15. 1, 20.). 13. Levi... "The house of David" is the "prince," and his family Shimei-the highest and lowest of the priestly order sprung from David (Ezekiel, 45. 7, 9.). David's house (Numbers, 3. 18, 21.). Their example and that of the was then in a comparatively weak state. 9. I will seek royal order would of course influence the rest. 14. to destroy-I will set myself with determined earnest-All... that remain-after the fiery ordeal, in which two ness to destroy, &c. (Haggai, 2. 22.). 10. Future con- thirds fall (ch. 13. 8, 9.). version of the Jews is to flow from an extraordinary outpouring of the Holy Spirit (Jeremiah, 31. 9, 31-34; Ezekiel, 39. 29.). spirit of grace... supplications"Spirit" is here, not the spirit produced, but THE HOLY SPIRIT producing a gracious" disposition, and inclination for "supplications." CALVIN explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), conjoined with the sense of it in man's heart." The "spirit of supplications" is the mercury, whose rise or fall is an unerring test of the state of the church. (MOORE] In Hebrew, "grace" and "supplications" are kindred terms; translate, therefore, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently. look upon me-with profoundly earnest regard, as the Messiah whom they so long denied. pierced-implying Messiah's humanity: as "I will pour... spirit" implies His divinity. look... mourn-True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them. me... him-The change of person is due to Jehovah-Messiah speaking in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" is Jehovah-Messiah who says, "I will pour out... spirit," altered "me" into "him," and represent the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Gog, before Messiah Ben David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this: and the ancient Jews interpreted it of Messiah. Psalm 22. 16, also refers to His being "pierced." So John, 19. 37; Revelation, 1.7. The actual piercing of His side was the culminating point of all their insulting treat-4. ment of Him. The act of the Roman soldier who pierced Him was their act (Matthew, 27. 25,), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so ch. 13. 3;); not of a metaphorical piercing, "insulted," as MAURER and other Rationalists (from the LXX.) represent. as one mourneth for... son-(Jeremiah, 6. 26; Amos, 8. 10.). A proverbial phrase peculiarly forcible among the Jews, who felt childlessness as a curse and dishonour. Applied with peculiar propriety to mourning for Messiah, "the first-born among many brethren" (Romans, 8. 29.). 11. As in v. 10, the bitterness of their mourning is illustrated by a private case of mourning, so in this verse by a public one, the greatest recorded in Jewish history, that for the violent death in battle with Pharaoh-necho of the good king Josiah, whose reign had been the only gleam of brightness for the period from Hezekiah to the downfall of the state; lamentations were written by Jeremiah for the occasion (2 Kings, 23. 29, 30; 2 Chronicles, 35. 22-27.). Hadadrimmon - a place or city in the great plain of Esdraelon, the battle-field of many a conflict, near Megiddo; called so from the Syrian idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians (Macrob. Saturnalia, 1. 23.). 12-14. A universal and an individual mourning at once. David... Nathan -representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (2 Samuel, 5. 14; Luke, 3. 31.). apart-Retirement and seclusion are needful for deep personal

Ver. 1-9. CLEANSING OF THE JEWS FROM SIN: ABOLITION OF IDOLATRY: THE SHEPHERD SMITTEN: THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. 1. Connected with the close of ch. 12. The mourning penitents are here comforted. fountain opened-It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel), after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (Genesis, 21. 19.). [MOORE.] It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing: not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Exodus, 30. 18.). for sin... uncleannessi.e., judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices (1 Corinthians, 1. 30; Hebrews, 9. 13, 14; 1 John, 1. 7; cf. Ezekiel, 36. 25.). Sin in Hebrew is lit., a missing the mark or way. 2. Consequences of pardon; not indolence, but the extirpation of sin. names of... idols-Their very names were not to be mentioned: thus the Jews, instead of Mephi-baal, said Mephibosheth (Bosheth meaning a contemptible thing) (Exodus, 23. 13; Deuteronomy, 12. 3; Psalm 16. 4.). out of the land-Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (e.g., covetousness, Eph. 5. 5, a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be incarnated in "the man of sin" who is to arise in Judea (2 Thessalonians, 2. 3-12,), and is to be "consumed with the Spirit of the Lord's mouth." Cf. as to Antichrist's papal precursor, "seducing spirits... doctrines of devils," &c., 1 Timothy, 1-3; 2 Peter, 2. 1. the unclean spirit-Hebrew, spirit of uncleanness (cf. Revelation, 16. 13;; opposed to "the Spirit of holiness" (Romans, 1. 4.), "Spirit of error" (1 John, 4. 6.). One assuming to be divinely inspired, but in league with Satan. 3. The form of phraseology here is drawn from Deuteronomy, 13. 6-10; 18.20. The substantial truth expressed is, that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties (Matttew, 10. 37.). Much as the godly love their children, they love God and His honour more. 4. prophets ashamed-of the false prophecies which they have uttered in times past, and which the event has confuted. rough garment-sackcloth. The badge of a prophet (2 Kings, 1.8; Isaiah, 20. 2,), to mark their frugality alike in food and attire (Matthew, 3. 4); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, viz., to conceal wolves under sheep's clothing. [CALVIN.] The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside. 5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet." man-i.e. one. taught me to keep cattle-As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or

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