Zechariah 13 discusses the prophecy of an open fountain for cleansing sin and impurity, particularly for the house of David and the inhabitants of Jerusalem. This fountain symbolizes the grace provided through Christ's sacrifice, offering forgiveness and renewal to those who truly repent. The chapter emphasizes the significance of this enduring source of redemption, contrasting it with the temporary rituals of the past, and highlights the universal accessibility of divine mercy.

1. ZECHARIAH 13 COMME TARY
EDITED BY GLE PEASE
Cleansing From Sin
1 “On that day a fountain will be opened to the
house of David and the inhabitants of Jerusalem,
to cleanse them from sin and impurity.
BAR ES, "In that day there shall be a fountain opened - Zechariah often
repeats, “in that day” Zec_12:3-4, Zec_12:6, Zec_12:8-9, Zec_12:11; Zec_13:1-2, Zec_
13:4; Zec_14:6, Zec_14:8, Zec_14:13, Zec_14:20, resuming his subject again and again,
as a time not proximate, but fixed and known of God, of which he declared somewhat. It
is “that day” which “Abraham desired to see, and saw it” Joh_8:56, whether by direct
revelation, or in the typical sacrifice of Isaac, “and was glad:” it was “that day” which
“many prophets and kings and righteous men desired to see” Mat_13:17; Luk_10:24,
and in patience waited for it,: “the” one “day of salvation” of the Gospel. He had spoken
of repentance, in contemplation of Christ crucified; he now speaks of forgiveness and
cleansing, of sanctification and consequent obedience. The “fountain shall be” not
simply “opened,” but shall remain open. Isaiah had already prophesied of the
refreshment of the Gospel. “When the poor and needy seek water and there is none, and
their tongue faileth for thirst, I, the Lord, will hear them, I, the God of Israel, will not
forsake them. I will open rivers in high places and fountains in the midst of the valleys”
Isa_41:17-18; here it is added, “for sin. and for uncleanness.”
There were “divers” Heb_9:10 symbolical “washings” under the law; the Levites were
“sprinkled with the water of purifying” Num_8:7, literally, “the water of taking away of
sin: living waters” Num_19:17, put to the ashes of an heifer, were appointed as a “water
for” (removing) “defilements” (Num_19:9, Num_19:13, Num_19:20-21 bis; Num_
31:23); “a cleansing of sin” Num_19:9. Now, there should be one ever-open fountain for
all “the house of David.” Theodoret: “Who that fountain is, the Lord Himself teacheth
through Jeremiah, ‘they have forsaken Me, the fountain of living waters’ Jer_2:13; and
in the Gospel He says, ‘If any man thirst, let him come unto Me and drink’ Joh_7:37; and
‘The water which I shall give him, is a fountain of living water, gushing up to everlasting
life’ Joh_4:14. This was ‘open to the house of David;’ for of that kindred He took human
nature. It was opened also ‘for the dwellers of Jerusalem,’ for the sprinkling of holy
baptism; through which we have received remission of sins.” Cyril: “That, receiving
divine and holy baptism, we are sprinkled with the Blood of Christ to the remission of
sins, who can doubt?” Dionysius: “Of this fountain much was foretold by Ezekiel, ‘that a

2. fountain should issue forth from the temple of the Lord, and ‘go down into the desert’
Eze_47:1, Eze_47:8-9, and ‘every soul, to whom it shall come, shall live;’ and Joel, ‘A
fountain shall come forth of the house of the Lord, and water the valley of Shillim’ Joe_
3:18. Of this fountain Peter said to the Jews, when ‘pricked in the heart’ and seeking
forgiveness, ‘Let everyone of you be baptized in the Name of Jesus Christ for the
remission of sins’” Act_2:37-38.
CLARKE, "In that day there shall be a fountain opened - This chapter is a
continuation of the preceding, and should not have been separated from it.
A fountain - The source of mercy in Christ Jesus; perhaps referring to the death he
should die, and the piercing of his side, when blood and water issued out.
To the house of David - To David’s family, and such like persons as it included. See
the history of David and his sons, and then learn for whom Christ shed his blood.
Inhabitants of Jerusalem - Such like persons as the Jews were in every part of
their history, and in their last times, when they clamoured for the blood of Christ, and
pursued him unto death! Learn from this also for whom Christ died! These were the
worst of the human race; and if he died for them, none need despair. They rejected,
betrayed, crucified, slew, and blasphemed Christ, and afterwards persecuted his
followers. For these he died! Yes: and he tasted death for Every Man.
For sin and for uncleanness - For the removal of the guilt of sin, and for the
purification of the soul from the uncleanness or pollution of sin.
GILL, "In that day there shall be a fountain opened,.... Which Aben Ezra and
Kimchi understand literally; but R. Moses the priest figuratively; and so the Targum,
which interprets it of the doctrine of the law being open as a fountain of water; and so
Abendana, who compares it with Isa_2:3 but rather it should be understood of the
preaching of the Gospel, and the administration of Gospel ordinances; though better of
Christ himself, the fountain of gardens, and of living waters, from whose pierced side, of
whom mention is made as pierced in the preceding chapter Zec_12:10, sprung blood and
water; blood for justification, remission, and cleansing, and water for sanctification: and
best of all of his blood particularly, called a "fountain", not so much for the quantity of
blood shed, as for its full virtue and efficacy to answer the purposes for which it was
shed; it being the blood not only of man, and of an innocent man, but of the Son of God;
and may be said to be "opened", because of its continued virtue to cleanse from sin; it is
not sealed, but opened, and always stands open; there is no hinderance or obstruction in
coming to it; not the meanness or poverty of persons, they that have no money may
come to these waters; nor their sinfulness, even though they are the chief of sinners; nor
their being of this and the other nation, it is exposed to all; to all that the Father has
given to Christ; to all sensible sinners: though it follows,
to the house of David, and to the inhabitants of Jerusalem; for this, as it may be
literally understood of the Jews in the latter day, including their great men and common
people, high and low, rich and poor; so mystically of all the family of Christ the son of
David, and of all that belong to the heavenly Jerusalem, even the whole church of the
firstborn, whose names are written in heaven:
for sin, and for uncleanness; that is, for sin, which is uncleanness; sin is an unclean

3. thing, and has defiled all human nature, and nothing can remove the pollution of it; but
the blood of Christ can remove it, and that being shed makes atonement for it, procures
the pardon of it, and justifies from it in the sight of God; and being sprinkled on the
conscience, removes it from that. The Targum interprets it mystically of the forgiveness
of sins, paraphrasing it thus,
"I will forgive their iniquities, as they are cleansed with the water of sprinkling, and the
ashes of the heifer, which is for sin.''
HE RY, "Behold the Lamb of God taking away the sin of the world, the sin of the
church; for therefore was the Son of God manifested, to take away our sin, 1Jo_3:5.
I. He takes away the guilt of sin by the blood of his cross (Zec_13:1): In that day, in the
gospel-day, there shall be a fountain opened, that is, provision made for the cleansing of
all those from the pollutions of sin who truly repent and are sorry for them. In that day,
when the Spirit of grace is poured out to set them a mourning for their sins, they shall
not mourn as those who have no hope, but they shall have their sins pardoned, and the
comfort of their pardon in their bosoms. Their consciences shall be purified and pacified
by the blood of Christ, which cleanses from all sin, 1Jo_1:7. For Christ is exalted to give
both repentance and remission of sins; and where he gives the one no doubt he gives the
other. This fountain opened is the pierced side of Jesus Christ, spoken of just before
(Zec_12:10), for thence came there out blood and water, and both for cleansing. And
those who look upon Christ pierced, and mourn for their sins that pierced him, and are
therefore in bitterness for him, may look again upon Christ pierced and rejoice in him,
because it pleased the Lord thus to smite this rock, that it might be to us a fountain of
living waters. See here, 1. How we are polluted; we are all so; we have sinned, and sin is
uncleanness; it defiles the mind and conscience, renders us odious to God and uneasy in
ourselves, unfit to be employed in the service of God and admitted into communion with
him, as those who were ceremonially unclean were shut out of the sanctuary. The house
of David and the inhabitants of Jerusalem are under sin, which is uncleanness. The
truth is, we are all as an unclean thing, and deserve to have our portion with the
unclean. 2. How we may be purged. Behold, there is fountain opened for us to wash in,
and there are streams flowing to us from that fountain, so that, if we be not made clean,
it is our own fault. The blood of Christ, and God's pardoning mercy in that blood,
revealed in the new covenant, are, (1.) A fountain; for there is in them an inexhaustible
fulness. There is mercy enough in God, and merit enough in Christ, for the forgiving of
the greatest sins and sinners, upon gospel-terms. Such were some of you, but you are
washed, 1Co_6:11. Under the law there were a brazen laver and a brazen sea to wash in;
those were but vessels, but we have a fountain to ourselves, overflowing, ever-flowing.
(2.) A fountain opened; for, whoever will, may come and take the benefit of it; it is
opened, not only to the house of David, but to the inhabitants of Jerusalem, to the poor
and mean as well as to the rich and great; or it is opened for all believers, who, as the
spiritual seed of Christ, are of the house of David, and, as living members of the church,
are inhabitants of Jerusalem. Through Christ all that believe are justified, are washed
from their sins in his blood, that they may be made to our God kings and priests, Rev_
1:5, Rev_1:6.
JAMISO , "Zec_13:1-9. Cleansing of the Jews from sin; Abolition of idolatry; The
Shepherd smitten; The people of the land cut off, except a third part refined by trials.
Connected with the close of the twelfth chapter. The mourning penitents are here
comforted.

4. fountain opened — It has been long opened, but then first it shall be so “to the
house of David,” etc. (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” (Gen_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 (Exo_30:18).
for sin ... uncleanness — that is, judicial guilt and moral impurity. Thus
justification and sanctification are implied in this verse as both flowing from the blood of
Christ, not from ceremonial sacrifices (1Co_1:30; Heb_9:13, Heb_9:14; 1Jo_1:7;
compare Eze_36:25). Sin in Hebrew is literally a missing the mark or way.
K&D, "The penitential supplication of Israel will lead to a thorough renewal of the
nation, since the Lord will open to the penitent the fountain of His grace for the
cleansing away of sin and the sanctifying of life. Zec_13:1. “In that day will a fountain be
opened to the house of David, and to the inhabitants of Jerusalem, for sin and
uncleanness.” As the Lord Himself pours out the spirit of supplication upon Israel, so
does He also provide the means of purification from sin. A fountain is opened, when its
stream of water bursts forth from the bosom of the earth (see Isa_41:18; Isa_35:6). The
water, which flows from the fountain opened by the Lord, is a water of sprinkling, with
which sin and uncleanness are removed. The figure is taken partly from the water used
for the purification of the Levites at their consecration, which is called ‫את‬ ָ ַ‫ח‬ ‫י‬ ֵ‫,מ‬ sin-water,
or alter of absolution, in Num_8:7, and partly from the sprinkling-water prepared from
the sacrificial ashes of the red heifer for purification from the defilement of death, which
is called ‫ה‬ ָ ִ‫נ‬ ‫י‬ ֵ‫,מ‬ water of uncleanness, i.e., water which removed uncleanness, in Num_
19:9. Just as bodily uncleanness is a figure used to denote spiritual uncleanness, the
defilement of sin (cf. Psa_51:9), so is earthly sprinkling-water a symbol of the spiritual
water by which sin is removed. By this water we have to understand not only grace in
general, but the spiritual sprinkling-water, which is prepared through the sacrificial
death of Christ, through the blood that He shed for sin, and which is sprinkled upon us
for the cleansing away of sin in the gracious water of baptism. The blood of Jesus Christ
cleanseth us from all sin (1Jo_1:7; compare 1Jo_5:6).
CALVI , "From this verse we again learn, that Zechariah promised the spirit of
repentance to the Jews, so that they would find God still propitious to them, when
their circumstances were brought to the verge of despair: for it would not have been
enough for them to feel sorrow, except God himself became propitious and merciful
to them. He had said indeed that the Spirit of grace and of commiserations would be
poured forth; but he had not as yet taught clearly what he now adds respecting
remission and pardon. After having then declared that there would be felt by the
Jews the bitterest sorrow, because they had as it were pierced God, he now mentions
the fruit of this repentance. And hence also appears what Paul means by sorrow not
to be repented of; for it generates repentance unto salvation. When then our sorrow
is blessed by the Lord, the end is to be regarded; for our hearts are thereby raised
up to joy. But the issue of repentance, as Zechariah declares here, is ablution: and
he alludes to the legal rites when he says,

5. A fountain shall be opened to the house of David, and to the inhabitants of
Jerusalem. We know that formerly under the law many washings were prescribed
to the Jews; and when any one had become defiled, to wash himself was the remedy.
It is certain that water was of no value to cleanse the heart; but the sins of men, we
know, are expiated by the death of Christ, so that true ablution is by the blood
which he shed for us. (167) Hence the types of the law ought no doubt to be referred
to this blood. The meaning is that God would be reconciled to the Jews when they
became touched with sincere sorrow, and that reconciliation would be ready for
them, for the Lord would cleanse them from every defilement.
He speaks of a fountain opened; and he no doubt intimates here a difference
between the law and the gospel. Water was brought daily to the temple; but it was,
we know, for private washings. But Zechariah promises here a perpetual stream of
cleansing water; as though he had said, “Ablution will be free to all, when God shall
again receive his people into favor.” Though remission of sins was formerly offered
under the law, yet it is now much more easily obtained by us; not that God grants a
license to sin, but that the way in which our filth is cleansed, has become more
evident since the coming of Christ. For the fathers under the law were indeed fully
assured that God was so propitious as not to impute sins; but where was the pledge
of ablution? In the sprinkling of blood, and that blood was the blood of a calf or a
lamb. ow since we know that we have been redeemed by Christ, and that our souls
are sprinkled with his blood by the hidden power of the Holy Spirit, it is doubtless
the same as though God had not only set before our eyes our ablution, but also
placed it as it were in our hands, while to the fathers it was more obscure or shown
to them at a distance.
And he says, To the house of David and to the inhabitants of Jerusalem. He had
before restricted God’s favor to that city, that he might goad the Jews, who had
preferred their outward gratifications to so great a happiness; for they thought
themselves happy in their exile, because they inhabited a pleasant and fruitful
country, and enjoyed quietness and peace; and thus it happened that they despised
the deliverance offered to them. Hence the Prophet promises here to the citizens of
Jerusalem and to the royal family a fountain in which they might wash away their
filth; for from Sion was the law to go forth, and from Jerusalem the word of the
Lord. (Isaiah 2:2.) And we know that from thence were taken the first-fruits of the
new Church. (168) What we have before seen respecting God’s favor being extended
farther, is no objection; for both events were in their due order fulfilled, as God
blessed the tribe of Judah, who trusted in his promises and returned to their own
country, and afterwards extended wider his favor, and gathered into one body those
who had been dispersed through distant parts of the world.
He adds, For sin and for uncleanness, or as some read, “for sprinkling,” which is by
no means suitable, except the word “sin” be taken for expiation. The word is
derived from ‫,נדד‬ nedad, but it often means sprinkling, sometimes uncleanness, and
sometimes the uncleanness of women, and so some render it here. The verb signifies
to remove or to separate; and hence ‫,נדה‬ nede, is the removal of a woman from her

6. husband during her uncleanness, but it is applied to designate any uncleanness. It
might indeed be taken here for the uncleanness of women, as an instance of a part
for the whole; but I am led by the context to render it uncleanness. ow if we
translate ‫,חטאת‬ chathat, sin, then ‫,נדה‬ nede, must be rendered uncleanness; but if the
first be expiation, then the second may be sprinkling: and this meaning I am
disposed to take, for under the law sins were cleansed by sacrifices as well as by
washings. (169)
The import of the whole then is — that though the Jews had in various ways defiled
themselves, so that they were become filthy before God, and their uncleanness was
abominable, yet a fountain would be prepared for them, by which they might
cleanse themselves, so as to come before God pure and clean. We hence see that it
was the Prophet’s object to show, that the repentance of which he had spoken would
not be useless, for there would be a sure issue, when God favored the Jews, and
showed himself propitious to them, and already pacified, and even provided for
them a cleansing by the blood of his only-begotten Son, so that no filth might
prevent them to call on him boldly and in confidence; for instead of the legal rites
there would be the reality, as their hearts would be sprinkled by the Spirit, so that
they would be purified by faith, and would thus cast away all their filth.
For sin and defilement, ewcome
For guilt and for uncleanness, Henderson
Our version cannot be mended “for sin and for uncleanness.” The latter word,
[ ‫נדה‬ ], has been strangely rendered by some. Its first meaning is removal or
separation, which took place in case of uncleanness: but it is also used to designate
the cause of removal, even uncleanness, and that generally, as we find from Ezra
9:11, where the “land” is said to be “unclean ([ ‫נדה‬ ]) with the filthiness ([ ‫נדת‬ ]) of
the people,” or rather polluted with the pollution of the people “of the lands.” It is
used in this text as synonymous with [ ‫טמא‬ ], which means what is unclean, defiled,
or polluted. See Ezra 6:21
This verse is most strangely rendered by the Septuagint, in a way quite
unaccountable. The three other versions — Aq., Sym. , and Theod. , — are not very
far from the original. — Ed.
COFFMA , "The Christian dispensation continues to be the focus of the revelation
in this brief chapter. This is indicated by the triple recurrence of "in that day"
(Zechariah 13:1,2,4), by Peter's indication that part of the chapter applies to
Christians (Zechariah 13:9), and by Jesus' own identification of himself with the
smitten Shepherd (Zechariah 13:7). Part of Zechariah 13:5,6 are difficult of
interpretation.
Zechariah 13:1
"In that day there shall be a fountain opened to the house of David and to the

7. inhabitants of Jerusalem, for sin and for uncleanness."
"In that day ..." in the times of the blessed Messiah.
"A fountain opened ... for sin and for uncleanness ..." This is the fountain of the
blood of Christ, the only fountain in all history that ever afforded cleansing from sin
and uncleanness. That fountain may also be understood as the fountain of living
water (John 7:37).
"To the house of David ... inhabitants of Jerusalem ..." These expressions denote the
"true Israel of God" in the times of the ew Covenant; and, although that Israel is
by no means restricted to racial Jews, or literal descendants of Abraham, neither is
any one of them (or any other person) excluded:
"And the Spirit and the Bride say, Come. And he that heareth, let him say, Come.
And he that is athirst, let him come: he that will (Whosoever will), let him take the
water of life freely" (Revelation 22:17).
Robinson titled this chapter: "A remnant of Israel (shall be) purified, refined, and
saved."[1] It is a gross error to suppose that the "cleansing" here is primarily a
reference to the procurement of "ritual purity for the people of Jerusalem."[2] The
text indicates that the cleansing is from sin. "This was a cleansing unknown in the
pre-Christian era."[3] Of course, there were a number of Old Testament prophecies
looking forward to the forgiveness of sins in the days of Christ. Jeremiah 31:31-35;
Ezekiel 36:25; and Zechariah 3:4,9, where Joshua the High Priest received clean
linen clothes, are among such prophecies. Of particular interest is Ezekiel 36:25 -
"And I will sprinkle clean water upon you, and ye shall be clean: from all your
filthiness, and from all your idols, will I cleanse you."
Keil explained this thus:
"By this water we have to understand not only grace in general, but the spiritual
sprinkling-water, which is prepared through the sacrificial death of Christ, through
the blood that he shed for sin, and which is sprinkled upon us for the cleansing
away of sin in the gracious waters of baptism."[4]
As for the fantasy that "sprinkling" of any kind is visible in Zechariah 13:1, it must
be declared that: although sprinkling of water and the ashes of a red heifer were a
legitimate ritual under the law of Moses, there is no "sprinkling of water"
connected in any way with Christianity, certainly not in Christian baptism, which is
not and never was a "sprinkling," but an immersion. There is a "sprinkling of the
blood of Christ" (Hebrews 10:22), a sprinkling not of water and not of our bodies,
but as the passage says, "having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water." Thus "in that day," when the fountain for sin
is opened, hearts are sprinkled with the blood of Christ, and bodies are washed with
pure water. Sprinkling water on "bodies" is nowhere mentioned as a Christian
ordinance. We are a bit surprised that several commentators gave lip service to this
old, discredited and worn-out argument for sprinkling as a form of baptism.

8. "Cleansing for sin and uncleanness ..." Ah, here is the crying need of all men. What
a glory of Christianity is inherent in such a promise as this! In all of the history of
the universe, there is no such thing as the forgiveness of sins, until one comes to the
Cross of our Lord Jesus Christ. o forgiveness of sins was available for the angels
who kept not their first estate; no forgiveness has ever been seen in the operation of
God's natural laws (gravity, etc.); nature exhibits no such thing as forgiveness; and,
even under the law of Moses, there was a remembrance made of sin, "every year."
The unique glory of the Christian faith is that it embraces "the fountain opened for
sin."
"Sin and uncleanness ..." "These two terms together comprise all guilt and
pollution."[5] As Gill said, "An entire volume could be written identifying this
`fountain' as the blood of Christ."[6]
TRAPP, "Zechariah 13:1 In that day there shall be a fountain opened to the house
of David and to the inhabitants of Jerusalem for sin and for uncleanness.
Ver. 1. In that day there shall be a fountain opened] unc fructum poenitentiae
adiungit, saith Calvin here. This is the fruit of their repentance. o sooner mourn
they over Christ, but they are received to mercy. "I said, I will confess my
transgressions unto the Lord: and" (or ever I can do it) "thou forgavest the iniquity
of my sin," Psalms 32:5; that is, both the sting and stain of it, the guilt and the filth,
the crime and the curse. Repent, and your sins shall be blotted out, saith Peter to
those nefarious kill-Christs, Acts 3:19. God will cross the black lines of your sins
with the red lines of his Son’s blood, 1 John 1:6. A fountain shall be opened; not a
cistern, but a spring; a pool better than that of Siloam, which is by interpretation,
Sent, John 9:7, and so a type of Christ, who "loved us, and washed us from our sins
with his own blood, and hath made us kings and priests unto God and his Father; to
him be glory and dominion for ever and ever. Amen," Revelation 1:5-6. To seal up
this matchless mercy to us, he sent first, by the hand of his forerunner, and baptized
those that repented for the remission of sins, Matthew 3:2, Acts 2:38, and
afterwards he set wide open this blessed fountain, this laver of "regeneration, and
renewing of the Holy Ghost," Titus 3:5. Saying by his ministers to every believer, as
once to Paul, "Arise, and be baptized, and wash away thy sins, calling on the name
of the Lord," Acts 22:16; whereunto salvation is promised, Romans 10:18, Joel 2:22.
Baptism also is said to save us, 1 Peter 3:21, sc. sacramentally, for it sealeth up
salvation to the believer, Mark 16:16, and is of perpetual and permanent use to him,
for that purpose, his whole life throughout, ut scaturigo semper ebulliens, as a
fountain bubbling up to eternal life. Here then the sacrament of baptism is
prophesied and promised. And hence, haply, the baptism of John is said to have
been from heaven, Matthew 21:25. All the Levitical purifications pointed to this
king’s bath of Christ’s meritorious blood, this everflowing and overflowing
fountain, for the grace of our Lord Jesus hath abounded to flowing over (as St
Panl’s expression is) with faith and love which is in Christ Jesus. either can it ever
be dried up, as was the river Cherith, the brooks of Tema, &c., but is an
inexhausted fountain, a fresh running spring, for all that have but a mind to make
toward it. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem,

9. saith Luther; Christ is still as fresh and sovereign to me as if this very hour he had
shed his blood. He was the Lamb slain from the beginning of the world; and shall be
so to the end thereof. Cruci haeremus, sanguinem sugimus, et intra ipsa
Redempteris nostri vulnera figimus linguam, saith Cyprian of the Lord’s Supper;
i.e. We cleave to the cross at this holy ordinance; we suck Christ’s blood, we thrust
our tongues into the very wounds of our Redeemer, and are hereby purged from all
pollutions of flesh and spirit.
To the house of David, and to the inhabitants of Jerusalem] i.e. To all sorts and
sexes of penitents, be they noble or ignoble, strong Christians or weak, [Zechariah
12:8] none shall be secluded from this fountain, thus opened or exposed to all, not
sealed and shut up, as that Song of Solomon 4:12 "God is no respecter of persons:
but in every nation he that feareth him, and worketh righteousness, is accepted with
him," Acts 10:34-35.
For sin and for uncleanness] i.e. For all sorts of sins, though they be such as in their
desert do separate us from communion with God and company of men, [Leviticus
12:1-8 Leviticus 15:1-33] render us worthy to be excommunicated, proscribed, and
banished out of the world, as pests and botches of human society, by a common
consent of nations; as the obstinate Jews are at this day for their inexpiable guilt in
crucifying Christ. The Vulgate here hath it, Ad ablutionem peccatoris et
menstruatae, For washing clean the sinner and the menstruous woman; alluding (as
doth also the Chaldee) to the waters of expiation made of the ashes of a red cow,
umbers 19:11; umbers 19:17; see the note there; and importing the purging both
of he-sinners and she-sinners; or, as some will have it, both of actual and original
sin. Lo, this is the virtue of Christ’s merit and spirit, 1 Corinthians 6:10-11, far
beyond that of Abanah and Pharpar, of Jordan and Siloam, which yet are said not
only to wash and scour, but also to heal and cure. The Saracens naturally stink like
goats; but by washing themselves and their children in the pool of Siloam they
become sweeter. The Turks make use of it to sharpen their eyesight. At Cyzicum
there is a well called Cupid’s well, the water whereof is said to quench the fire of
lust. This is better yet than those baths of Rome, concerning which Seneca no less
wittily than truly complained, Postquam munda balnea inventa sunt, spurciores
sunt qui lavant; or those wanton baths of upper Baden, in Helvetia, much
frequented, yet not so much for health as filthy pleasure. "They that are in Christ
have crucified the flesh with the affections and lusts," Galatians 5:24; they are not
only washed from their wickedness, Jeremiah 4:14, but bereft of their swinish
natures, ne tanquam sus ad volutabrum, not as a pig returning to his watering hole.
2 Peter 2:22.
WHEDO , "Verses 1-3
1. In that day — When the mourning described in Zechariah 12:10-14, will be held.
Shall be a fountain opened — Zechariah 12:10, ascribes the penitential mourning to
the influence of a divinely sent spirit, which creates repentance for sin and leads the

10. people to make penitential supplication; but Jehovah will provide also the means of
purification. The figure is adopted in part from the “water of expiation” ( umbers
8:7), and in part from the “water of impurity” ( umbers 19:9; compare Ezekiel
36:25; Psalms 51:9). The water is only the symbol, the power that will remove the
sin is divine.
To the house of David and to the inhabitants of Jerusalem — See on Zechariah
12:10. High and low will be benefited by the provision.
Sin… uncleanness — It is doubtful that the prophet means to distinguish here
between inward sin and outward uncleanness which results from the former. The
two terms are practically identical in meaning. Every kind of sin and uncleanness
will be washed away. 2.
The names of the idols — See on Hosea 2:17. Idolatry will be blotted out so
completely that even the names of the idols will be forgotten.
The prophets — Since they are to be removed, the author evidently thinks that in
the new era they will prove a hindrance. Since the prophet played a very prominent
part throughout the entire religious history of Israel, many hesitate to believe that
this passage means to announce a complete cessation of all prophetic activity, and
they see here only a condemnation of the so-called false prophets (see on Micah 3:7);
for this view they find support in the fact that the prophets are mentioned here in
close connection with idols and with the unclean spirit. But this fact by no means
proves the point; at the most it proves that all prophecy deserves to be abolished like
idols. The entire context makes it exceedingly probable that the prophet means to
announce the removal of the entire prophetic order. This announcement might be
made for one or the other of two reasons, either the entire prophetic order was
expected to become so corrupt that it would need to be cut off, or the people as a
whole were expected to reach such a perfect knowledge of Jehovah that the
prophetic order would be no longer needed. That the author has in mind the
prophetic order, and not individuals who might possess a prophetic experience, is
clear from Zechariah 13:4-5. There is no reason to suppose that as long as prophecy
existed the entire prophetic order became corrupt or was expected to become
corrupt; at any rate, the utterances of the author of this section prove that in his
days there were still men with sublime spiritual visions. On the other hand, Joel
2:28-30 (compare Jeremiah 31:34), expresses the expectation that in the Messianic
age all flesh would have prophetic experiences, so that there would be no need of a
distinct prophetic order. This hope of Joel, far from contradicting the teaching of
this passage, interprets it. When all the people are blessed with prophetic visions
there will be no need of a prophetic order, hence it will be removed.
Unclean spirit — Literally, the spirit of uncleanness; that is, the spirit, or invisible
inner power, which leads to unclean actions (see on Joel 2:28; compare 1 Kings
22:22).
With Zechariah 13:3 may be compared Deuteronomy 18:20, where the death

11. sentence is pronounced upon the prophet who claims to speak in the name of
Jehovah when in reality he utters his own words.
Father… mother — In that age the obligations to Jehovah will be more sacred than
those arising from the most intimate blood relationship.
Speakest lies… prophesieth — If in that age anyone claims special prophetic gifts,
that claim itself proves him to be a liar and impostor, and so worthy of death.
Thrust him through — Bring to a violent death (compare Zechariah 12:10).
Verses 1-6
PURIFICATIO OF JERUSALEM REMOVAL OF ALL HI DRA CES TO
DIRECT COMMU IO WITH JEHOVAH, Zechariah 13:1-6.
The penitential mourning and supplication will not be in vain. Jehovah will be
merciful, remove all sin, and bring about a complete moral transformation in the
inhabitants of Jerusalem. Intimate fellowship with Jehovah will be restored, and
everything that in any way might hinder direct communion will be swept away.
ELLICOTT, "(1-3) Some critics consider that Zechariah 12, Zechariah 13:1-6, and
Zechariah 14 were composed in the time of Jehoiakim (cir. 600), or that Zechariah
14 was written a little later, when the confidence of victory expressed in the earlier
chapters was considerably lessened on account of the more threatening position of
political affairs. To this we can only reply that, if so, the prophet was a false
prophet, and proclaimed “Peace, peace, when there was no peace;” and we, at least,
are not inclined to undertake the responsibility of making such a statement
concerning the author of these chapters. We suggest that these verses should be
placed between Zechariah 12:9-10.
BE SO , ". In that day — When the Lamb of God shall be offered up a sacrifice
for mankind, and the gospel shall be preached, in which the glad tidings of our
redemption are published. This seems to be a continuation of the prophecy begun at
the ninth verse of the preceding chapter; and the meaning to be that, through the
atoning sacrifice of the Messiah, the repentance and humiliation there described
should be accepted of God, and followed with a full pardon and gracious
communication of sanctifying grace to the penitent. There shall be a fountain
opened — “The blood of Christ, which cleanseth from all sin, (1 John 1:7,) is
manifestly here intended, the Jews being, upon their repentance and conversion, to
be admitted to all the privileges of the Christian covenant.” Probably there may be
an allusion in the words “to the one great spring at Jerusalem, (mentioned Isaiah
7:3,) which served the uses of king and people.” See Vitringa. The spouse of Christ,
his church, is a spring shut up, a fountain sealed, Song of Solomon 4:12; but Christ
is to sinners a fountain opened: under the law, he was as the waters of the temple for
the Jews; but now his merits are opened to us Gentiles, free for all, and of easy
access, and of sovereign virtue to heal. For sin and for uncleanness — The original
words here used, ‫חשׂאת‬ and ‫,נדה‬ are “legal terms; the former denotes sin generally,

12. or any transgression of the law which required atonement, and is sometimes put for
the means of purification from it, umbers 19:9-17; the latter is used for that
uncleanness, or legal defilement, which secluded a man from all intercourse with
God, and holy things. ow whatever efficacy the blood of bulls and of goats, and the
ashes of a heifer, sprinkled on the unclean, had to purify from legal sin and
defilement, the same is ascribed to the blood of Christ in the Christian dispensation,
for purging the conscience of a sinner from the guilt of dead works, or moral
pollution.” — Blayney. The legal washings were but shadows and types of this
matchless, healing, purifying fountain, which never fails to heal all those that apply
to it. It must be observed, likewise, that spiritual graces and influences,
communicated by the Holy Spirit, are also compared to a fountain, Joel 3:17; and by
these sinners are represented as being washed and cleansed, Ezekiel 36:25; Titus 3:5
EXPOSITOR'S BIBLE COMME TARY, "Verses 1-6
4
9. FOUR RESULTS OF JERUSALEM’S DELIVERA CE
Zechariah 12:8-14; Zechariah 13:1-6
Upon the deliverance of Jerusalem, by the help of the converted Judah, there follow
four results, each introduced by the words that it happened "in that day".
[Zechariah 12:8-9; Zechariah 13:1-2] First, the people of Jerusalem shall themselves
be strengthened. Second, the hostile heathen shall be destroyed, but on the house of
David and all Jerusalem the spirit of penitence shall be poured, and they will lament
for the good shepherd whom they slew. Third, a fountain of sin and uncleanness
shall be opened. Fourth, the idols, the unclean spirit, and prophecy, now so
degraded, shall all be abolished. The connection of these oracles with the preceding
is obvious, as well as with the oracle describing the murder of the good shepherd.
[Zechariah 13:7-9] When we see ‘how this is presupposed by Zechariah 12:9 ff., we
feel more than ever that its right place is between chapters 11 and 12. There are no
historical allusions. But again the language gives evidence of a late date. And
throughout the passage there is a repetition of formal phrases which recalls the
Priestly Code and the general style of the post-exilic age. otice that no king is
mentioned, although there are several points at which, had he existed, he must have
been introduced.
1. The first of the four effects of Jerusalem's deliverance from the heathen is the
promotion of her weaklings to the strength of her heroes, and of her heroes to divine
rank. [Zechariah 12:8] In that day Jehovah will protect the inhabitants of
Jerusalem, and the lame among them shall in that day be like David himself, and the
house of David like God, like the Angel of Jehovah before them.
2. The second paragraph of this series very remarkably emphasizes that upon her
deliverance Jerusalem shall not give way to rejoicing, but to penitent lamentation
for the murder of him whom she has pierced-the good shepherd whom her people
have rejected and slain. This is one of the few ethical strains which run through

13. these apocalyptic chapters. It forms their highest interest for us. Jerusalem’s
mourning is compared to that for "Hadad-Rimmon in the valley" or "plain of
Megiddo." This is the classic "battlefield of the land," and the theatre upon which
Apocalypse has placed the last contest between the hosts of God and the hosts of
evil. In Israel’s history it had been the ground not only of triumph but of tears. The
greatest tragedy of that history, the defeat and death of the righteous Josiah, took
place there; [2 Chronicles 35:22 ff.} and since the earliest Jewish interpreters the
"mourning of Hadad-Rimmon in the valley of Megiddo" has been referred to the
mourning for Josiah. Jerome identifies Hadad-Rimmon with Rummani, a village on
the plain still extant, close to Megiddo. But the lamentation for Josiah was at
Jerusalem; and it cannot be proved that Hadad-Rimmon is a place-name. It may
rather be the name of the object of the mourning, and as Hadad was a divine name
among Phoenicians and Arameans, and Rimmon the pomegranate was a sacred
tree, a number of critics have supposed this to be a title of Adonis, and the mourning
like that excessive grief which Ezekiel tells us was yearly celebrated for Tammuz.
{Ezekiel 8:14] This, however, is not fully proved. Observe, further, that while the
reading Hadad-Rimmon is by no means past doubt, the sanguine blossoms and fruit
of the pomegranate, "red-ripe at the heart," would naturally lead to its association
with the slaughtered Adonis.
"And it shall come to pass in that day that I will seek to destroy all the nations who
have come in upon Jerusalem. And I will pour upon the house of David and upon all
the inhabitants of Jerusalem the spirit of grace and of supplication, and they shall
look to whom they have pierced; and they shall lament for him, as with lamentation
for an only son, and bitterly grieve for him, as with grief for a first-born In that day
lamentation shall be as great in Jerusalem as the lamentation for Hadad-Rimmon in
the valley of Megiddo. And the land shall mourn, every family by itself: the family
of the house of David by itself, and their wives by themselves; the family of the
house of athan by itself, and their wives by themselves; the family of the house of
Levi by itself, and their wives by themselves; the family of Shime’i by itself, and
their wives by themselves; all the families who are left, every family by itself, and
their wives by themselves."
3. The third result of Jerusalem’s deliverance from the heathen shall be the opening
of a fountain of cleansing. This purging of her sin follows fitly upon her penitence
just described.
"In that day a fountain shall be opened for the house of David, and for the
inhabitants of Jerusalem, for sin and for uncleanness." {Cf. Ezekiel 36:25;, Ezekiel
47:1}
4. The fourth consequence is the removal of idolatry, of the unclean spirit, and of
the degraded prophets from her midst. The last is especially remarkable: for it is not
merely false prophets, as distinguished from true, who shall be removed; but
prophecy in general. If is singular that in almost its latest passage the prophecy of
Israel should return to the line of| its earliest representative, Amos, who refused to
call himself prophet. As in his day, the prophets had become mere professional and

14. mercenary oracle-mongers, abjured to the point of death by their own ashamed and
wearied relatives.
"And it shall be in that day-oracle of Jehovah of Hosts-I will cut off the names of the
idols from the land, and they shall not be remembered any more. And also the
prophets and the unclean spirit will I expel from the land. And it shall come to pass,
if any man prophesy again, then shall his father and mother who begat him say to
him, Thou shalt not live, for thou speakest falsehood in the name of Jehovah; and
his father and mother who begat him shall stab him for his prophesying. And it
shall be in that day that the prophets shall be ashamed of their visions when they
prophesy, and shall not wear the leather cloak in order to lie. And he will say, o
prophet am I! A tiller of the ground I am, for the ground is my possession from my
youth up. And they shall say to him, What are these wounds in thy hands? and he
shall say, What I was wounded with in the house of my lovers!"
SIMEO , "CHRIST, THE FOU TAI OPE ED
Zechariah 13:1. In that day there shall be a fountain opened to the house of David,
and to the inhabitants of Jerusalem, for sin, and for uncleanness.
THE various metaphors by which our Lord is described in Scripture, while they
give just representations of him, are frequently calculated in a peculiar manner to
impress the minds of those who heard them. This remark admits of the fullest
confirmation from our Lord’s own discourses [ ote: See John 6:35; John 11:25.]: it
may also be illustrated by the prophecy before us. The Jews had heard of the
wanderings of their ancestors in the wilderness; and they had themselves traversed
a much larger tract of country in their return from the Babylonish captivity. To
them therefore the tidings of a fountain to be opened would convey very strong and
pleasing sensations. or shall we be unaffected by them if we lament our spiritual
defilements.
We propose to consider,
I. The meaning of the prophecy—
The Scriptures often mention a time under the expression “that day”—
[This expression sometimes refers to the apostolic, and sometimes to the millennial
period. It is to be understood in this place as designing the former. That was a day
in comparison of which all preceding ages were but as the morning dawn: then the
mists of Gentile ignorance and Jewish superstition were dispelled before the Sun of
Righteousness.]
At that period Christ was to be known under the notion of “a fountain”—
[Christ is frequently spoken of under the metaphor of a fountain [ ote: Jeremiah
2:13. Isaiah 12:3.]. He virtually applies the name to himself [ ote: The Jews after

15. their return from Babylon used on a certain day to fetch water in a joyous and
triumphant manner from the pool of Siloam, in reference, it is supposed, to Isaiah
12:3. And on that day our Lord addressed them, and pointed them to himself as the
true well of salvation, John 7:37-38.]. He is described nearly by the same character
even in heaven [ ote: Revelation 22:1. The river, which John beheld, proceeded out
of the throne of the Lamb.]. He justly answers to this description, having within
himself an inexhaustible source of blessings.]
He was to be a fountain “opened”—
[From eternity was he as “a fountain sealed,” having in himself all fulness, before
there existed any creatures to whom he might impart of it. Before his incarnation he
afforded a scanty measure of his Spirit [ ote: The meanest Christian is more
enlightened than the greatest of the prophets, Luke 7:28.]. At the time of his death
he properly became a fountain opened.]
The persons for whom it was to be opened were “the house of David,” &c.—
[“The house of David” are the spiritual seed of Christ [ ote: He is the root as well as
the offspring of David, Revelation 22:16.]. “The inhabitants of Jerusalem” are the
members of the Christian Church. Both together import all believers, high and low,
rich and poor; none are excluded who wish to participate his blessings.]
The end for which it was to be opened was, to cleanse from “sin”—
[There had been fountains for ceremonial uncleanness [ ote: There was a brazen
sea, above fifty feet in circumference, and almost ten in depth, wherein the priests
were to wash their hands and feet: there were also ten lavers wherein the things
offered for sacrifice were washed, and from whence the water for the sprinkling of
the offerers was taken, 2 Chronicles 4:6.]. There were also fountains for the cure of
bodily disorders [ ote: The pool of Siloam, whither our Lord sent the blind man to
wash, (John 9:11.) and which was typical of Him who was the Shiloh of the tribe of
Judah, (Genesis 49:10.) and eminently the sent of God. Compare John 9:7; John
6:38-40. Bethesda was still more appropriate to this use, John 5:2-4.]. But Christ
was a fountain for moral defilement, and spiritual maladies.]
In due season this prophecy received its accomplishment.
II. The completion of it—
From the incarnation of Christ this fountain was more fully exhibited: during his
ministry its waters flowed in partial streams; but at his death it was fully opened:
It was broken open on the cross—
[In our Lord’s agony, the blood had flowed through every pore [ ote: Luke 22:44.]:
previous to his crucifixion his back had been torn with scourges [ ote: John 19:1.

16. Psalms 129:3.]: the crown of thorns pierced his sacred temples [ ote: Mark 15:17;
Mark 15:19.]: his hands and feet were nailed to the accursed tree [ ote: Psalms
22:16.]; and his side, pierced with the spear, emitted blood and water [ ote: John
19:34. This imported that he should cleanse both from the guilt and power of sin, 1
John 5:6.]. Thus did men and devils concur in breaking open this fountain. The
dying thief was made a monument of its cleansing efficacy [ ote: Luke 23:43.].]
It was set open on the day of Pentecost—
[Then the Spirit was poured out in a more abundant measure: thousands, even of
the murderers of our Lord, were cleansed by it. The effects produced were
instantaneous and abiding [ ote: Acts 2:42-47.]: the blackest guilt was purged, the
most ferocious natures changed. or was its influence to be confined any longer to
one age or nation.]
It was left open in the promises to all succeeding generations—
[We may say of this fountain as St. Paul does of the Gospel [ ote: Romans 10:6-
8.]—. The word is the channel in which it flows: it has already spread its streams to
the ends of the earth [ ote: Romans 10:18.]: it will flow till that prophecy be fully
accomplished [ ote: Habakkuk 2:14.]—: the invitations to it are yet sounding in the
ears of all [ ote: Isaiah 55:1. Revelation 22:17.]—.]
Address—
1. To those who expect salvation while they live in sin—
[If men could be saved in their sins, why was this fountain opened? Would God
have given up his Son to death without necessity? or shall they who neglect the
fountain be cleansed like those who wash in it? Let none deceive their own souls: to
wash in this fountain is the one thing needful. They who cry with the leper, shall
receive the same answer [ ote: Matthew 8:2-3.]—.]
2. To those who hope to cleanse themselves in some other way—
[Many hope to wash away their guilt by tears of repentance. But would God have
opened this fountain, if any other would have sufficed? How lamentable that there
should still be such cause for those expostulations [ ote: 2 Kings 5:13.]—! Let those
who say like Peter, remember the answer given him [ ote: John 13:8.]—.]
3. To those who doubt whether they may come to this fountain—
[Many imagine that the greatness of their guilt is a bar to their acceptance; but the
fountain was opened for sin and for uncleanness. What would have been the effect
of such hesitation at the pool of Bethesda [ ote: John 5:4; John 5:7.]? Be it
remembered that all, who have a need, have a right to wash: let every one then press
forward, lest he lose the blessing.]

17. 4. To those who have experienced its cleansing efficacy—
[It is in you that the efficacy of this fountain must be seen. Let it appear that it has
cleansed you from earthly and sensual desires. But still you have need to wash in it
daily [ ote: We contract defilement every step we take. Bishop Beveridge justly
observes, “Our very tears need to be washed, and our repentances to be repented
of.”]. This do, and you shall soon join in that triumphant song [ ote: Revelation 1:5-
6.]—]
PULPIT, "Zechariah 13:1
In that day. At the time when the great mourning (Zechariah 12:1-14.) takes place,
or, more generally, in the Messianic period, when all these things shall be fulfilled.
Shall be a fountain opened, etc. Shah be opened and continue open. The allusion is
to the lustral rites practised in the consecration of the Levites, who were to have
"water of sin" sprinkled on them, and to "the water of separation," or "water of
uncleanness" (the word found in our passage), used for purposes of legal
purification (see umbers 8:7; umbers 19:9). Instead of this merely ceremonial
cleansing, there should be in the Christian Church the cleansing of the soul by the
blood of Christ (1 Peter 1:2; 1 John 1:7). Septuagint, ἔσται πᾶς τόπος διανοιγόµενος,
"Every place shall he opened." The house of David and the inhabitants of Jerusalem
represent the whole nation, as in Zechariah 12:10; the cleansing is as universal as
the sin (see the announcement in Ezekiel 36:25; Ezekiel 47:1-12; Joel 3:18). For sin
and for uncleanness. The latter word is used for the separation on account of
uncleanness (Le 15:20, etc.); and the two terms together comprise all guilt and
pollution.
BI, "In that day there shall be a fountain opened, etc.
The Fountain of Life
To what can the prophet refer but the exclamation of John, “Behold the Lamb of God,
that taketh away the sin of the world.”
I. Explain the promise.
1. The fountain. This image holds forth the Redeemer. In distinction from creatures,
which are “cisterns, broken cisterns, that can hold no water,” He may well call
Himself the “Fountain of living waters.” He shall possess a plenitude Himself. The
fulness of the Christian is derived and limited: it is the fulness of a vessel. The vessel
is supplied from the fulness of a fountain. This fountain is the Lord Jesus. His
fulness is original and boundless. It is the fulness of a spring.
2. The fountain was to be opened. A fountain, sealed would be useless; it would only
provoke desire. What would the Saviour’s excellencies and benefits be to us if
unattainable and inaccessible? The fountain was actually opened in His sufferings.
The apostles laid it open doctrinally, in their preaching and in their epistles.
3. This fountain is opened for sin and for uncleanness. There had been provisions for
ceremonial pollution, under the Mosaic economy. The brazen sea. Ten layers. See
also the Pool of Siloam. Sin is uncleanness. Its very nature is contamination. Sin is a

18. pollution the most deep and diffusive. The very conscience is defiled. It is the
“abominable thing.” But there is a fountain that washes out even the stains of the
soul,—and of sin. And it was opened for this very purpose.
II. To improve the truth contained in the promise. Five classes have a relation to the
truth before us.
1. The ignorant. Such as cry, “Peace, peace, when there is no peace.”
2. The presumptuous. Antinomian perversion is worse than mere ignorance.
3. The self-righteous, who hope to cleanse themselves in some other way.
4. The fearful. For it is no easy thing to satisfy the conscience of awakened sinners.
5. Those who by faith have applied to the Saviour, and who know by experience that
there is indeed a fountain opened for sin and uncleanness. (William Jag.)
The fountain for sin
I. What they needed. Two things: deliverance from guilt and condemnation, and
deliverance from sin’s impurity. These are the very blessings for which our text
represents provision has been made. The fountain is opened “for sin and for
uncleanness.” The former meaning “guilt,” the latter “pollution.” The whole context
prohibits our regarding the language as referring to anything ceremonial. The guilt,
contracted, and requiring remission, is the guilt of “piercing,” that is, of putting to death
the true, divinely promised. Messiah, and the “uncleanness” points to those unholy and
hellish principles and dispositions in the soul from which the guilt originated, by which
the fearful act was prompted. The guilt was deep. The depth of moral debasement and
violence was fearful from which they who had been guilty of it required to be purified.
II. How these blessings are provided for them.
1. What is the fountain? It is a twofold figure, comprehending the grace of Christ’s
Spirit as well as the virtue of Christ’s blood, cleansing as well as forgiveness. Theme
blessings are always found in union. Christ died that sinners might be both pardoned
and purified; and the two designs were emblematically indicated by the mingling of
the blood and water that flowed from His pierced heart. The fountain means at once
the blood of Christ’s atonement and the grace of Christ’s Spirit; the one required for
forgiveness, and the other for regeneration and cleansing: the two, however, being
inseparable; the faith which interests in the pardoning virtue of the blood, being the
product of the grace of the Spirit, and the grace of the Spirit effecting the renewal
and sanctification of the soul by means of the doctrine which makes known the
pardoning virtue of the blood: it being the same faith, under the agency of the same
Spirit, which at once justifies and sanctifies. And it is thus that the blood is
represented as the means of purifying as well as of procuring pardon.
2. When was this fountain opened? When Christ died; when His blood was shed on
the cross, for the remission of sins; when the blood and the water flowed in union
from His pierced side. While strictly and properly, the fountain was opened then,—it
might be said to have been opened from the time when it came first to be needed,—
from the time when man sinned. It was then opened by anticipation. The first
promise opened it. The moment man became a sinner he needed the two blessings of
pardon and sanctification.

19. 3. How is it here said to be opened “in that day”? The answer is, that although there
have now and then, since the judgments of God overtook the Jewish people for their
unbelief, been instances of Jews brought to acknowledge Jesus as the Messiah and
Saviour, and to obtain salvation by faith in Him; yet to the large mass of that
dispersed, and for the time divinely abandoned people, the fountain has not been
open. It has been sealed; sealed by themselves, and for their unbelief judicially sealed
by God. When the time of mercy arrives the fountain shall, in God’s providence and
by God’s grace, be opened for their cleansing from their guilt and their pollution. It is
said of them, “They shall look on Me whom they have pierced, and shall mourn.”
4. For what purpose? Two—the washing away of guilt, and the washing away of
moral defilement. Both these purposes were in the mind of God, as to be alike
effected by the mediation of the Son. That the guilt of sin might be fully taken away,
and thus the sinner escape its punishment, atonement was necessary.
5. For what persons? not simply for the restored of Israel,—but for the “house of
David and the inhabitants of Jerusalem.” The idea thus conveyed is that of all ranks,
from the royal occupants of the palace to the tenants of the meanest dwelling. All
shall be stricken through with the conviction and alarm; all shall feel the bitterness
of contrition; all shall mourn. And for all, in like manner, the fountain shall be
opened. All shall need it. All shall have access to it. All shall avail themselves of it.
(Ralph Wardlaw, D. D.)
The best fountain
It is a beautiful thing to see a fountain playing. Fountain in the text is the best fountain.
What is meant by this fountain? It means the blood which Jesus shed when He hung
upon the cross. It is in consequence of what Jesus then suffered—the blood He shed, and
the death He died—that God pardons the sins of men, and saves their souls. It is the best
fountain—
1. Because it is easy to get at. No long journey is needed. You may find it everywhere.
2. It never changes. Other fountains are sometimes in full play, and sometimes very
feeble. Illustrate by the Pool of Bethesda. This is always the same.
3. Because of its wonderful powers. Some fountains cure diseases and restore health.
This is designed for the souls of men. This has a wonderful cleansing power, and a
wonderful healing power, and a wonderful preserving power against the worms of
pride and selfishness that may imperil our souls, as they do the good ships; a
wonderful beautifying power, and a wonderful saving power. (R. Newton, D. D.)
Christ our fountain
I. Wherein is Christ a fountain? When it is said Christ is our fountain, it holds forth two
things:
1. Fulness. A fountain is not like a cistern; a cistern may be full, but the fulness of it
may be emptied; so may the fulness of a fountain too, but then a fountain, or a
spring, fills itself again immediately. So doth not a cistern. A cistern may be full, but
it doth not rise up and run over, as a fountain doth, and that continually. For this
reason the corrupt nature in us is compared to a fountain (Jer_6:7)—bubbling up in

20. vain thoughts, inordinate desires, corrupt affections. Now, in Jesus Christ there is a
fulness, and it is a fountain-fulness (Col_1:19), fulness—all fulness, and all fulness
dwelling, and by the good pleasure of the Father. What is He full of? The two things
that our poor souls have most need of towards the making of us happy. Merit and
righteousness for justification; and spirit and grace for sanctification. He hath merit
enough; His merit is of infinite value, sufficient to take away all sin (Heb_7:25)—able
to save. He hath Spirit enough, to sanctify us throughout, to break the power of every
lust, to strengthen us to every good word and work. He is such a fountain as can
open in us a fountain, springing up into eternal life (Joh_4:14; Joh_1:16).
2. Uses—fulness. A fountain is of great use. What striving was there in Abraham’s
time, and Isaac’s time, and Jacob’s time, about wells of water (Gen_21:1-34; Gen_
26:1-35). When Achsah was to ask a boon of her father Caleb, Give me, said she,
springs of water (Jdg_1:15). Were we to ask but one thing of our heavenly Father,
there were reason it should be, Lord, give us a fountain. Why, blessed be His name,
He hath given us one. Not only springs of water, useful for our outward man, a land
of springs, like Canaan but a Christ, a Christ for our souls. A fountain of water is
useful for three things—
(1) For quenching of thirst. How glad is the weary traveller, or labourer, of a
spring of water; though it be but fair water. Oh, says he, it hath saved my life. The
Israelites in the wilderness, when there was no water, what an affliction was it to
them. When they had it, it was sweet as honey and oil (1Co_10:4). Now, this
fountain is very useful for this purpose. Is thy soul athirst?—athirst for peace,
pardon, life, salvation, for grace, strength? Here is a fountain for thee, come and
drink (Isa_55:1)—buying frightens; therefore, come freely. Thou art called (Joh_
7:37; Rev_22:15). See the discourse of our Lord Jesus with the woman of
Samaria (Joh_4:10-14). Alas! the most of men know not what this means—they
are sensible of no need, and therefore of no desire, but (Psa_42:1) “As the hart
panteth after the water brooks, so panteth my soul after Thee, O God.”
(2) For washing away filth. Water cleanses; we could not tell what to do without
it—to make our bodies, our clothes, comfortable. This fountain also is cleansing.
Sin defiles, leaves a blot, a stain, upon the soul. It is uncleanness. The guilt of it is
so: from that we are washed by the blood of Christ, satisfying God’s justice and
making atonement; also purging the conscience (1Jn_1:7; Rev_1:5; Heb_9:14).
The corrupt nature, which is the root and principle of it, is so (Psa_14:3). From
this the Spirit of Christ washes in the laver of regeneration (Tit_3:4-5; 1Co_6:11).
(3) For watering the earth and making it fruitful. They use to have fountains for
that purpose in their gardens, to be ready in a dry season to fetch water to refresh
the plants. Herein also Christ is our fountain. Did He not water us every moment,
grace in us would languish and die (Isa_27:3; Isa_44:3-4). Now, it is the second
of these especially that this text speaks of—Jesus Christ is a cleansing fountain;
we have need of Him as such, for we are filthy and defiled.
II. What kind of fountain is the Lord Jesus? As a cleansing fountain He hath these
properties.
1. He is full, He hath enough wherewithal to cleanse us; merit enough, spirit enough.
Under the law they had cleansing appointments as to ceremonial pollutions, but ours
is beyond theirs. They had blood, but it was but the blood of bulls and goats, and that
in a bason only; but we have the blood of the Son of God, not in a bason, but a
fountain full of it. They had water; one particularly, called the water of purification,

21. made of the ashes of a red heifer. Open and free as to terms. We say—What is freer
than a gift? He is the gift of God (Joh_4:10), the free gift (Rom_5:1-21.), the
unspeakable gift (2Co_9:15). Though thou hast no worthiness, no matter, He is
worthy. Cordial acceptance makes Him ours. He forgives freely (Isa_43:25).
2. The only fountain. Besides Him there is no other (Act_4:12). We may think,
perhaps, as Naaman—“Are not Abana and Pharpar, rivers of Damascus, better than
all the waters of Israel? may I not wash in them, and be clean?” (2Ki_5:12). But no
other fountain will do.
III. The application, in four particulars.
1. Here is matter for thanksgiving to God, who—
(1) Appointed this fountain in the counsel of His will from all eternity (Joh_
3:16).
(2) Opened it in the fulness of time, after it had been shut for four thousand
years (Gal_4:4).
(3) Opened it to us; to us of this nation, country, neighbourhood, of this present
age and generation. We are within hearing of the joyful sound.
(4) And specially, that He hath brought us to it and washed us in it. This is
certainly the mercy of mercies,—“Unto Him that loved us, and washed us from
our sins in His own blood” (Rev_1:5). This is more than angels can say. When ten
lepers were cleansed, only one returned to give thanks (Luk_17:1-37).
2. Here is matter for conviction. Convincing! Of what? Of your need of this fountain
to wash in. That which is unclean doth certainly need washing; but thou art unclean,
I mean, thy soul, thy mind, thy conscience; inwardly, spiritually. I am sure thou wast
so by nature; born in guilt and filth; like an infant weltering in blood and pollution
(Eze_16:1-63). And art thou washed? When, and how? And by whom, and with
what? I am sure that every sin thou hast committed hath added to that original
pollution, and hath made thee more and more filthy (Psa_106:39; Mat_15:19-20).
Even vain thoughts (Jer_4:17). So is the world also (Jas_1:27). Nay, our best duties
have their pollutions (Isa_64:6). But there is one particular kind of sins, those
against the seventh commandment, that is especially called uncleanness. And have
we been in no sort guilty of that, neither in thought, word, nor deed? (Philip Henry.)
The fountain opened
I. A fountain. Water is much valued in the East. We cannot wonder that spiritual
blessings are so often exhibited to us in Scripture under images borrowed from water.
These images found their way at once to the understandings and feelings of Jewish men.
The Lord Jesus is meant by the text. He is represented as a fountain for a particular
purpose; not for the thirsty to drink from, but for the unclean to wash in. Here again the
text carries us into eastern climes. Bodily ablutions are much more common there than
among us. With the Jews, too, they partook sometimes of a sacred character. The
prophet mentions two things, sin and uncleanness, but he has only one in his mind—sin
under the figure of uncleanness. Does uncleanness degrade whatever it touches? So has
sin degraded us. Is uncleanness a disgusting and loathsome thing? If there is anything
disgusting in the universe, it is sin. When God calls it by this name, He represents it as
some thing which He cannot bear to look upon. In the text is a remedy for this hateful

22. evil. It is a suitable, a real, effectual remedy for it. It is a fountain that can remove
uncleanness, and is intended to remove it. This fountain is nothing else than the
precious blood of God’s own dear Son. That blood was shed for us. As water removes
uncleanness from the body, so does this blood remove the guilt of sin from the soul. It
does away with it, frees the soul from it, makes our condition as safe, and in the end as
happy, as though we had never sinned. This effectual remedy for sin is here described as
an abundant, lasting remedy. Thousands may wash in it, and it will be as everflowing as
ever, able to cleanse thousands and thousands more.
II. For whom this fountain is intended. For the Jews first, then for all others.
1. The utter insufficiency of all rites and ordinances to cleanse the soul from sin.
Who were these men? The very men to whom pertained the law, with all its
sacrifices. When guilt oppressed or conscience disquieted them, they could in a few
minutes be in their temple, and sharing in its sacrifices and service. But the text
addresses them as if they were the very heathen. All their legal ordinances could not
expiate their guilt. I is the same with our Christian sacraments. God has ordained
them, not to take away sin, but to keep us mindful of it, and of that blood which can
take it away.
2. We are taught here the all-sufficiency of Christ’s blood to cleanse the soul. There is
no guilt too great for the blood of Christ to wash out, no sinner whom He cannot
recover and save.
III. The time when this fountain shall be opened to these sinful men. “In that day.” The
day of our Lord’s crucifixion. They point also to a day yet to come, when the Jews as a
nation shall be brought to repentance and the reception of Christ. Learn—
1. There can be no real knowledge of Christ without repentance.
2. Wherever there is real repentance there also will God give in the end a real
knowledge of His salvation. Would that we might all learn from this Scripture to seek
for ourselves a deeper consciousness of sin, a more heartfelt and abiding sorrow on
account of it! (C. Bradley.)
The fountain for sin and uncleanness
The prophet leads us to consider the legal uncleannesses so much and so fully developed
in the Old Testament, and leads us through them to look at the great disease of sin—the
leprosy of the soul.
I. The great uncleanness—the spiritual leprosy of the soul. This is that that defileth a
man. It is not poverty; it is not sickness nor disease—however terrible or however sinful.
That which defileth a man. This inward leprosy maketh a man an offence to God. This
evil pervadeth the world, and yet men are as insensible of it as if there were no truth in
it.
II. A fountain open for sin and for uncleanness. The fountain is the blood of Jesus. A
bubbling fountain, ever full, ever abundant.
III. This fountain is said to be opened. Formerly, this fountain exclusively belonged to
the priests and to the Jews; now, it is for the whole house of David, and for all the
inhabitants of Jerusalem. There it stands, a fountain without cover, open and free for the
very vilest. (J. H. Evans.)

23. The fountain opened
The text contains one important prediction which was fulfilled in Christ. It relates to the
consequences of His death, with regard to His people, and shows of what great
importance this event was to the whole Christian Church. The accomplishment shows
with what confidence and comfort we may rely on the great doctrine of the atonement
which it involves.
I. The promise of provision to be made against the effects of sin.
1. The prophet speaks of a fountain to be opened. A fountain is properly the source
or spring head of waters. Springs or fountains are called, “living,” when they never
cede or intermit, but are always sending forth their streams.
2. The blood of Christ was shed expressly, by appointment of God, and by covenant
with the Son of God, for the expiation of human guilt, and for the cleansing and
purifying of sinful men.
3. There is an inexhaustible fulness and sufficiency of merit in this blood of the
Redeemer for the complete expiation of human sin. In its atoning and cleansing
properties, the blood of Immanuel is as infinite as the mercy of God which it
procures for sinners, and for the exercise of which it prepares the way.
4. This blood of Jesus Christ may he appropriated to the case and wants of any
sinner that comes. Sinners may apply believingly to this blood, and obtain from it,
not only the cleansing they require, but also plenteous forgiveness, substantial peace,
and animating hope.
II. The persons for whom this provision against the effects of sin is promised.
1. By this expression the prophet intended primarily God’s ancient people, the Jews.
But the Jews, as the peculiar people of God, were a type of Christians, and His people
everywhere, It is no presumption in us to conclude, as we have already assumed, that
this promised provision is intended for us.
2. The double phrase may denote both rich and poor in God’s Church.
III. The time when the promise was to be verified. The promise was actually fulfilled on
the day of the Saviour’s crucifixion on Calvary. (J. Jaques, M. A.)
The opened fountain
The application of this prophecy to Messiah is beyond all doubt. It contains the
announcement of a divinely appointed and effectual remedy for the guilt and misery of
man.
1. The certainty of this provision. “There shall be a fountain.”
2. The perpetuity of this provision.
3. The freeness of this provision.
4. The sufficiency of this provision. (W. G. Barrett.)

24. The Lord Jesus Christ a fountain
I. In what sense may the Lord Jesus be depicted as the fountain opened? In opposition
to those many broken cisterns of human invention to which men are prone to apply. In
opposition to those rivulets, those brooks, which are occasionally good, but which soon
flow away and are lost. Under the law there were various layers prepared for the purpose
of purifying from ceremonial guilt and pollution. Jesus is a fountain in opposition to all
these types and images. The Lord Jesus is the fountain, because He Himself in His own
power, in His own essence, contains inexhaustible and perpetual fulness.
II. For what purpose the Lord Jesus is this fountain. For sin and for uncleanness. All sin
is uncleanness. Repeating the expression gives more enlarged views of the efficacy of
faith, and the grace of our Lord. For the purpose of giving comfort and peace to the
believer the terms are doubled. This fountain cleanses not only from the guilt of sin, but
also from the accusing and terrifying power of sin in the conscience.
III. To whom is it opened? “The house of David and inhabitants of Jerusalem.” In the
East there were often contentions over fountains; this one is free to all. An open
fountain, to which all ranks, all stations, all ages, all conditions, may repair. (Archdeacon
Law.)
The fountain opened
I. The fountain that is opened.
1. The plenitude of Divine grace. It is not a wasting stream, that soon exhausts its
store, but a never-failing fountain, ever flowing in plenteous supplies for every
demand. The Lord Jehovah is emphatically styled, “The God of all grace.” Millions
have been refreshed by this fountain, and still it is undiminished. There is “enough
for all, and enough for evermore.”
2. The freeness of Divine grace. It is not a fountain sealed up, and forbidden; but
freely opened and accessible to all. None are excluded from participating its richest
blessings (Rev_22:17). No personal merit, or moral worthiness, is required in its
willing recipients.
II. The period when it was opened. “In that day,” etc. When this expression occurs in the
prophetic writings, it generally refers to the actual appearing, or spiritual reign of the
Messiah. But we ought to notice respecting this fountain, that—
1. It was virtually opened in the original scheme of redemption. According to God’s
gracious promise to mankind, Christ is called, “The Lamb slain from the foundation
of the world.”
2. It was actually opened in the mediatorial work of the Redeemer. When the fulness
of time was come, Christ was manifested in the flesh, to accomplish the will of God,
and procure the salvation of sinners. He then fully opened this fountain, by fulfilling
all righteousness in His own person—becoming the propitiation for our sins—rising
again for our justification—ascending to heaven to be our Advocate with the Father—
and diffusing an enlarged dispensation of the Holy Ghost; it was ministerially
opened in the labours and writings of the Apostles, as “ambassadors for Christ”
(1Co_1:23-24; 1Co_1:30); and it still continues open.
III. The people to whom it is opened. “The house of David, and the inhabitants of

25. Jerusalem.” It is very evident—
1. This fountain was primarily opened to the Jews. To the Jews Christ was promised,
and to them He came as His own people, according to the flesh. His personal
ministry was generally confined to them; and He commanded His apostles to open
their commission at Jerusalem, and preach the Gospel first to the “lost sheep of the
house of Israel” (Luk_24:46-47).
2. This fountain is now graciously opened to the Gentiles. The blessings of the
Messiah were not to be confined to the Jewish Church, He was sent to be a light of
the Gentiles, and for salvation to the ends of the earth.” “By the grace of God He
tasted death for every man.”
IV. The purpose for which it is opened. It is “for sin and for uncleanness.” This implies—
1. A fountain is opened for the expiation of sin. The death of Christ was a perfect
sacrifice, by which an atonement was made for the sins of mankind.
2. A fountain is opened for the destruction of sin. It must not only be sacrificially
expiated, but personally destroyed. The Son of God effects this destruction by the
merit of His death, and the operation of His grace (Tit_2:14). All sin is moral
uncleanness, and spreads its infectious disease through every power, both of body
and soul. The ceremonial purifications under the law were emblematic of the efficacy
of this fountain (Heb_9:13-14). (Skeletons of Sermons.)
The fountain opened
The fulfilment of this prophecy has never yet taken place, and will probably be
considerably posterior to our times. Though not fulfilled to the Jews, yet, to us the
fountain is opened.
I. What is this fountain? The ancient Jews had their sacrifices, and purifying oblations.
They have now been long without a sacrifice and a priesthood. We are not to understand
that these Levitical fountains will be opened again, as some have dreamed. The blood of
animals might be an instituted means of taking away a ceremonial guilt, which yet left
the sinner as he was before, in regard to the Governor of the world; but it had no fitness
to take away moral guilt, because it failed in the two great principles of a true
atonement,—a manifestation of the evil of sin, and a demonstration of God’s righteous
government. These meet in Christ, who is the true fountain.
II. Its efficacy. In the removal of “sin and uncleanness.”
1. Sin is the “transgression of the law.” The law is transgressed in three ways,—by a
violation of its precepts, by a neglect of its injunctions, and by a defect in its
observance. Bringing all under the penalty of death.
2. Uncleanness (margin, “separation for uncleanness”). Allusion to arrangements in
the Levitical system; typical of the manner in which sin separates between the soul
and God.
III. The day when the fountain is opened. The day of our Lord’s crucifixion. The day
when the Gospel is first preached in a heathen land. The day when a “Spirit of grace and
supplication” is poured out. Whenever a penitent mourns. In every means of grace, that
pardon may be repeated, and our sinful nature cleansed. We need never attend any of
the ordinances of religious worship without receiving a renewed application of the blood

26. of Christ, and a fresh communication of sanctifying grace. (R. Watson.)
The fountain opened
In the text the prophet anticipates the personal manifestation of the Messiah, and the
unspeakable benefits to mankind from His atoning sacrifice.
I. The fountain that is opened. Fountain is a metaphor. It represents the mediatorial
character of Christ. As the source and medium of salvation to the human race. A
fountain opened implies—
1. The plenitude of Divine grace. It is a never-failing fountain, ever flowing in
plenteous supplies for every demand.
2. The freeness of Divine grace. It is not sealed, but freely opened, and accessible to
all.
II. The period when it was opened. “In that day.” This expression, in the prophetic
writings, generally refers to the actual appearing, or spiritual reign of Messiah. It refers
to Christ’s assumption of our nature, and sacrifice for our sins.
1. It was virtually opened in the original scheme of redemption.
2. It was actually opened in the mediatorial work of the Redeemer.
III. The people to whom it is opened.
1. This fountain was primarily opened to the Jews.
2. It is now graciously opened to the Gentiles.
IV. The purpose for which it is opened. It is “for sin and for uncleanness.” This implies—
1. A fountain is opened for the expiation of sin. The death of Christ was a perfect
sacrifice, by which an atonement was made for the sins of mankind.
2. A fountain is opened for the destruction of sin. The ceremonial purifications
under the law were emblematic of the efficacy of this fountain. (C. Simeon, M. A.)
The new economy of grace
It is not to the advent of a person, or to the occurrence of any historical event, that the
prophecy in the beginning of this section refers: what is announced is the establishment
of the economy of grace, the bringing in of the kingdom of God, free access to which
should be given to all, small and great. There was provision made for the cleansing from
sin and uncleanness of all without respect of persons; the Jew first, but also the Greek.
The manifestation of this was by the appearing of our Saviour Jesus Christ, who came to
take away sin by the sacrifice of Himself; but it is the thing done rather than the doer of
it that is here announced. It is for the house of David and the inhabitants of Jerusalem
that this fountain is said to be opened. They seem to err grievously, however, who infer
from this that this prophecy refers to the final conversion of the Jewish people. The
prophets are wont to describe the new dispensation in language borrowed from the
condition and usages of the old, and we interpret them aright when keeping this in view,
we understand their descriptions, not as representations of simple historical facts, but as
serving as the copy and shadow of the heavenly things, and as finding their fulfilment in

27. crises and conditions of the kingdom of God on earth. They go upon the presumption
that the Israel of God was never to be abolished, that its continuity was never to be
interrupted, that though the outward national Israel might be cast off, because of their
rejection of the Good Shepherd, the true Israel, the reality of which the other was but the
symbol, the Israel that was really Israel, should continue forever. This idea our Lord and
His Apostles adopted, and in their teaching and administrations carried out. (W. L.
Alexander, D. D.)
A fountain for sin
Remission of sins and sanctification, purging away the guilt of sin by the grace of God in
forgiving sins through Christ’s blood, and the virtue of His blood applied by the Spirit,
and laid hold upon by faith, for purging all uncleanness of sin; this is compared to a
springing fountain made open to all, in opposition to the small measure of water carried
into the temple for legal washings. This benefit will be very conspicuous toward
converted Israel, when the Redeemer shall turn iniquity from Jacob.
1. The great and chief privilege of the Gospel is remission and purging of sin, which,
as they are only attainable through faith laying hold on Christ’s blood and the grace
of God offered through Him in the Gospel, so without these, no other advantages by
the Gospel will avail much, or be comfortable.
2. The free grace of God toward lost man, and the virtue of Christ’s blood is a
treasure inexhaustible, and which cannot be overcome, with the greatness and
multiplicity of sin in those who flee unto it, for it is a fountain or spring.
3. Pardon and virtue for purging of sin is not only purchased, and the way to it made
patent, by the death of Christ, giving access unto God through Him; but is held forth
in the offer of the Gospel and ministry of the Word, that none may pretend
ignorance, nor any who need it seclude themselves from so free an offer, “A fountain
opened.”
4. As the greatest must be in Christ’s reverence for this benefit, even those who have
greatest gifts and are rulers of others, so the meanest in the Church, however they be
not equal to others in gifts, yet have a like interest with them in this saving benefit.
5. When the Lord pours out upon His people the spirit of repentance and
humiliation, it is a forerunner of ample manifestations of the grace of God, in
opening up the treasures of the Gospel by the ministry of the Word, and in granting
of pardon, and growth in purity. For, when “the land shall mourn,” “ in that day
there shall be a fountain opened.” (George Hutcheson.)
A word full of Gospel
The twelfth chapter of Zechariah is principally occupied with the indications of some
particular day. Thus, we read again and again: “In that day” (verse 3); “In that day”
(verse 4); “In that day” (verse 6); “In that day” (verse 8); “In that day” (verse 9); and “In
that day,” in the opening of the thirteenth chapter—“In that day there shall be a fountain
opened.” The reference is not in reality to some particular day; the day was not the same,
the calendar was filled with that particular day, and yet the day was singular from all
other days round about it. In all the previous instances we find nothing equal to the
music that is discoverable in the opening of the thirteenth chapter. We read, “In that day

28. will I make Jerusalem a burdensome stone”; “In that day I will smite every horse with
astonishment, and his rider with madness”; “In that day will I make the governors of
Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf”; “In that
day shall there be great mourning in Jerusalem”; but now, in the thirteenth chapter, “In
that day there shall be a fountain opened for sin and for uncleanness”—a fountain of
water, a living fountain, hidden all the time in the rock; not a new fountain, the fountain
was always there, but not always open; its existence was recognised by many a
ceremonial action. We read of water in the Book of Numbers that is known in the literal
Hebrew as “the sin water,” that is to say, the water that was applied to the cleansing of
moral and spiritual offences, We delight to give an evangelical interpretation to this
fountain. We call Jesus Christ the Son of God, the fountain that was opened for sin and
for uncleanness. He offered to make men clean, He offered to refresh the souls of men
with living water; He is described as the Water of earth, or the Water of heaven. David
did not open the fountain, the fountain was opened in his house; the very grammar
suggests an external and superintending act. In this living fountain we recognise God’s
supreme miracle. For whom is the fountain opened? For a special class, and for that
class only. It is not opened for Pharisees, righteous persons, or those who would carve
their own way to heaven. This fountain is opened for sin and for uncleanness. Is any man
conscious of sin? Here is the fountain. Has any man sat down by rivers of water and
taken to him soap and nitre, and tried to cleanse his life of sin stains, and has
consciously and pitiably failed in his attempt? Here is the fountain opened for
uncleanness. Have we tried this fountain? Until we have tried it we cannot condemn it;
until we have gone to it and sat beside it and invoked the spirit of its Creator, we cannot
tell what virtue it possesses. (Joseph Parker, D. D.)
The fountain of life
Old mythology tells of one who discovered in his wanderings a fountain of peculiar
qualities, and on bathing in it, found himself endowed with immortality. In the Holy
Scripture this fiction is turned into solid fact. The Saviour’s fulness is original and
boundless; the fulness of a spring always flowing and never diminished. The whole
abundance of God’s free grace is poured unto us from this unfailing source. The fountain
of life was opened on the day when the Divine Redeemer suffered and died for us.
During the brief period of our Saviour’s ministry, the fountain flowed in partial streams,
but at His death it was fully and forever opened. The Mosaic law had made ample
provision for ceremonial pollution, and there were pools, like that of Siloam, where
bodily disease might be cured, but the soul must be washed in another fountain. The
stains of sin were so deep and so pervading, that even the conscience itself was defiled,
and “the everlasting benediction of God’s heavenly washing,” could alone render the soul
meet for His presence and glory. Such provision, accordingly, has been made, and a
fountain has been opened for sin and for uncleanness. There are those who hope to
cleanse themselves by some methods of their own. Would God have opened this
fountain, if any other would have sufficed? The fountain stands open in the means of
grace; in the invitations of God’s Word; in the nearness, the power, the grace of our
adorable Lord and Saviour. (John N. Norton.)
The gospel age
I. It is a “day” for the abounding of sin cleansing influences.

29. To the Jews, washing from sin and ceremonial impurity was an idea with which they
were well acquainted. It was enjoined by the law (Num_8:7, see also Eze_36:25). That
sin and uncleanness are in the world. This is a fact written in all history, patent to every
man’s observation and consciousness.
2. The removal of sin is the world’s great necessity. Its existence is the cause of all
the miseries of the world, physical, social, political, religious.
3. Provision for its removal abounds. “A fountain opened.” Sin and uncleanness are
not an essential part of human nature. Men have lived without sin, and men in
heaven do now. It is a mere stain on human nature, separable from it, and the means
of separation are provided, provided in the Gospel. It is a fountain.
This implies—
1. Abundance. It is not a rill, a brook, a lake, but a fountain. What is the fountain?
Infinite love. This implies—
2. Freeness. Flowing, ever open to all. This implies—
3. Perpetuity. The hottest sun does not dry up the fountain. It has an under
connection with the boundless deep.
II. It is a “day” in which idolatry shall be utterly abolished. What a blessed age will that
be, when all men on the face of the earth shall have their souls centred in love and
devotion on the one great and common Father of us all!
III. It is a “day” in which all false religious teachings shall cease. “And I will cause the
prophets and the unclean spirits to pass out of the land,” etc.
1. False religious teachers are great curses to a community. This is implied in the
promise here of their destruction. They deceive souls on the most vital of all points.
2. False religious teachers may become objects of indignation even to their nearest
relations. Thank God there is an age of reality coming, an age when men will recoil
from shams as from “demons vile.”
3. False teachers will on this “day” be ashamed to exercise their mission. If any false
prophets should continue to exercise their function, they will have to do it—
(1) in secrecy;
(2) and disclaiming their profession.
Should their disclaiming be questioned, they will take shelter in falsehood. “And one
shall say unto Him, what are these wounds in Thine hands? Then He shall answer, Those
with which I was wounded in the house of My friends.”
Christ cleanses as well as forgives
A criminal, condemned by our law to die, can only be spared by the King empowering
the Home Secretary to reprieve or pardon. Even then to remove the stain that must
always rest upon that person’s character is utterly beyond the power of them both. How
different with Jesus. His power is unlimited. He not only is able to forgive sins, but He
can cleanse away every trace of guilt, and present us faultless unto God.
The cleasing fountain
“A fountain,” says James Bailie, “not a stagnant pool or a sluggish canal, but a torrent, a
waterfall. God’s love flows forth like a great river over the Rock of Ages. Men bathe in

30. that fountain, and their sins are swept away into the dead sea of God’s forgetfulness. God
has pardoned transgressions, the very recital of which would have utterly destroyed our
faith in human nature. One of the strongest proofs of Divine origin of Christianity is that
it has received in its embrace liars, swindlers, and adulterers, and having cleansed and
purified them, made them ornaments of society.”
The remedy near at hand
Do you know that the wound that Hedley Vicars received before Sebastopol was not
necessarily fatal? It was a wound that was very common, and a wound over which the
surgeons had complete control, yet he died. How was it? It was because, in the hurry and
haste of the march in the grey morning from the heights of the Crimea, the tents where
the stores were, were left behind. Had there been a bandage near, had there been lint
and cotton wool near, Hedley Vicars would have been saved; but he bled his life away
before they could reach the tents. Ah, David tells you today that the tents where God’s
supplies are, are never too far away. Blessed be God, the bandages, and lint, and healing
efficacy of the blood of Christ, are not confined to Calvary, where it was shed. Here it
flows. Oh, plunge into the fountain that was opened for sin! (John Robertson.)
The sense of sin
The sense of sin, we are told, is weaker today than it once was. Are we quite sure, if we
could penetrate beneath the crust of men’s reserve? An American humorist has put it,
but oh! so truly, “In his heart of hearts no man can have much respect for himself.” In
our heart of hearts, in our moments of colloquy with ourselves, when we feel ourselves to
be in the presence of another whom we cannot name, we accuse ourselves, and there is
no escape from the accusation and its penalty. The sense of sin may be outwardly
weaker, but you are always upon safe ground if you appeal to the condemned conscience
that is in every man. We have seen our life is marred by the presence of sin; and that
mournful fact is not partial but universal. Touch the man and you touch one who has
been seared and scored by the presence of an enemy, and that enemy is sin. (R. J.
Campbell, B. A.)
2 “On that day, I will banish the names of the
idols from the land, and they will be remembered
no more,” declares the Lord Almighty. “I will
remove both the prophets and the spirit of
impurity from the land.

31. BAR ES, "I will cut off the names of the idols - This had been a fence against
idolatry. To name evil is a temptation to evil. Wrong words are the parents of wrong acts.
To speak of evil awakens curiosity or passion; curiosity is one of the strongest incentives
to act. All public mention of terrible crimes (it has been observed) produces imitation of
the specific form of crime. Hence, it was commanded, “make no mention of the name of
other gods, neither let it be heard out of thy mouth” Exo_23:13. And Joshua names it in
his dying charge to Israel, “Be ye therefore very strong to keep and to are all that is
written in the book of the law of Moses - either make mention of the name of their gods,
nor cause to swear by them” Jos_23:6-7. Hence, they “changed” the “names” of cities ,
which bare idol names. David speaks of it, as part of fealty to God. “I will, not take their
names upon my lips” Psa_16:4.
Hosea prophesies of the times of the new covenant; “I will take away the names of
Baalim out of her mouth, and they shall be no more remembered by their name” Hos_
2:17. Isaiah, “The idols he shall utterly abolish” Isa_2:18. Zechariah foretells their
abolition with a turn of words, formed apparently on those of Hosea ; but slightly varied,
because the worship of Baal, such a plague-spot in the time of Hosea, one, which
continued until the year before the captivity , was gone, He implies nothing as to his own
times, whether idolatry still existed. He predicts its entire abolition in the whole
compass of the enlarged Judah, that is, of Christendom.
And also I will cause the prophets and the unclean spirit to pass out of the
land - False prophecy sets itself to meet a craving of human nature to know something
of its future. False prophets there were, even in the time of Nehemiah , and those in
some number, hired to prophesy against the word of God. Our Lord warns against them.
“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are
ravening wolves” Mat_7:15. “Many false prophets shall arise and shall deceive many”
Mat_24:11. Many false prophets, John says, “are gone out into the world” Joh_4:1. False
prophets attended the decline of Judaism. Such was the author of the Jewish Sibylline
book, prophesying the destruction of the Romans , and fixing the mind of his people on
temporal aggrandizement : false prophets were suborned by the Jewish “tyrants” and
encouraged the Jews in the resistance which ruined the devoted city: , false prophets
have arisen in Christianity; but, like the Phrygian women who led Tertullian astray, they
“went out,” were cast out “from it, as not being of it.”
Cyril: “After that the Only Begotten Word of God appeared to us, the dull and childish
toys of idolatry perished and were utterly destroyed, and with it were taken away the
strange and impious devices of the false prophets, who were full of the evil, unclean
spirit, and could be readily detected as laboring under a kindred disease to the idolaters.
For both had one president of impiety, Satan.” Not 50 years after the Crucifixion, a
pagan wrote his work, “on the failure of oracles.” The outpouring of the Holy “Spirit of
grace and supplication” Zec_12:10, should sweep away “the unclean spirit” , (Zechariah
alone anticipates the language of the New Testament) which became “a lying spirit in the
mouth of the prophets” 1Ki_22:21-23 sought to them.
CLARKE, "I will cut off the names of the idols - There shall not only be no
idolatry, but the very names of the idols shall be forgotten, or be held in such abhorrence

32. that no person shall mention them. This prophecy seems to be ancient, and to have been
delivered while idolatry had prevalence in Israel and Judah.
I will cause the prophets - All false teachers.
And the unclean spirit - That which leads to impurity, the spirit of divination; the
lust of the flesh, and of the eye, and the pride of life. Satan shall have neither a being in,
nor power over, the hearts of sincere believers in Christ.
GILL, "And it shall come to pass in that day, saith the Lord of hosts,.... In the
latter day, at the time of the conversion of the Jews, when they shall turn to the Lord,
and their sins shall be forgiven, and washed away in the fountain of his blood; for this
refers not to the times of the Babylonish captivity, and their deliverance from that, which
was now over, when idolatry ceased among that people; nor to the times of Christ, when
soon after the false prophets among the Heathens, and their lying oracles, ceased, and
Paganism in the Roman empire was destroyed; but to the times before mentioned, of
which it is predicted by the Lord, saying,
that I will cut off the names of the idols out of the land, and they shall no
more be remembered; meaning the idols of gold, silver, brass, and wood; images of
the Virgin Mary, and saints departed, worshipped by the Papists, Rev_9:20 for at this
time mystical Babylon will fall, the idolatry of the church of Rome will be at an end, and
will never be revived more:
and also I will cause the prophets, and the unclean spirit, to pass out of the
land; by "the prophets" are meant false prophets, as the Targum explains it, even all the
Popish hierarchy, pope, cardinals, archbishops, bishops, priests, &c. all that wretched
body, which goes by the name of the false prophet, who at the battle of Armageddon will
be taken, and with the beast cast alive into the lake of fire, Rev_19:20 and by "the
unclean spirit", or "spirits", the singular for the plural, are meant the three unclean
spirits like frogs, and which are the spirits of devils, that come out of the mouth of the
dragon beast, and false prophet, the Jesuits, monks, and friars; these shall be no more
then on the earth, after these times, Rev_16:13. Jarchi and Kimchi interpret "the unclean
spirit" of the corruption of nature; but that will not cease as long as men are in a mortal
state. This prophecy is, by the ancient Jews, (p) applied to the times of the Messiah.
HE RY 3-6, "He takes away the dominion of sin by the power of his grace, even of
beloved sins. This evermore accompanies the former; those that are washed in the
fountain opened, as they are justified, so they are sanctified; the water came with the
blood out of the pierced side of Christ. It is here promised that in that day, 1. Idolatry
shall be quite abolished and the people of the Jews shall be effectually cured of their
inclination to it (Zec_13:2): I will cut off the names of the idols out of the land. The
worship of the idols of their fathers shall be so perfectly rooted out that in one
generation or two it shall be forgotten that ever there were such idols among them; they
shall either not be named at all or not with any respect; they shall no more be
remembered, as was promised, Hos_2:17. This was fulfilled in the rooted aversion which
the Jews had, after the captivity, to idols and idolatry, and still retain to this day; it was
fulfilled also in the ready conversion of many to the faith of Christ, by which they were
taken off from making an idol of the ceremonial law, as the unbelieving Jews did; and it
is still in the fulfilling when souls are brought off from the world and the flesh, those two
great idols, that they may cleave to God only. 2. False prophecy shall also be brought to

33. an end: I will cause the prophets and the unclean spirit, the prophets that are under the
influence of the unclean spirit, to pass out of the land. The devil is an unclean spirit; sin
and uncleanness are from him; he has his prophets, that serve his interests and receive
their instructions from him. Take away the unclean spirit, and the prophets would not
deceive as they do; take away the false prophets that produce sham commissions, and
the unclean spirit could not do the mischief he does. When God designs the silencing of
the false prophets he banishes the unclean spirit out of the land, that wrought in them,
and was a rival with him for the throne in the heart. The church of the Jews, when they
were addicted to idols, did also dote much upon false prophets, who flattered them in
their sins with promises of impunity and peace; but here it is promised, as a blessed
effect of the promised reformation, that they should be very much set against false
prophets, and zealous to clear the land of them; they were so after the captivity, till,
through the blindness of their zeal against false prophets, they had put Christ to death
under that character, and, after that, there arose many false Christs and false prophets,
and deceived many, Mat_24:11. It is here foretold, (1.) That false prophets, instead of
being indulged and favoured, should be brought to condign punishment even by their
nearest relations, which would be as great an instance as any of flagrant zeal against
those deceivers (Zec_13:3): When any shall set up for a prophet, and shall speak lies in
the name of the Lord, shall preach that which tends to draw people from God and to
confirm them in sin, his own parents shall be the first and most forward to prosecute
him for it, according to the law. Deu_13:6-11, “If thy son entice thee secretly from God,
thou shalt surely kill him. Show thy indignation against him, and prevent any further
temptation from him.” His father and his mother shall thrust him through when he
prophesies. Note, We ought to conceive, and always to retain, a very great detestation
and dread of every thing that would draw us out of the way of our duty into by-paths, as
those who cannot bear that which is evil, Rev_2:2. And holy zeal for God and godliness
will make us hate sin, and dread temptation, most in those whom naturally we love best,
and who are nearest to us; there our danger is greatest, as Adam's from Eve, Job's from
his wife; and there it will be the most praiseworthy to show our zeal, as Levi, who, in the
cause of God, did not acknowledge his brethren, nor know his own children, Deu_33:9.
Thus we must hate and forsake our nearest relations when they come in competition
with our duty to God, Luk_14:26. Natural affections, even the strongest, must be over-
ruled by gracious affections. (2.) That false prophets should be themselves convinced of
their sin and folly, and let fall their pretensions (Zec_13:4): “The prophets shall be
ashamed every one of his vision; they shall not repeat it, or insist upon it, but desire that
it may be forgotten and no more said of it, being ready themselves to own it was a sham,
because God has by his grace awakened their consciences and shown them their error, or
because the event disproves their predictions, and gives them the lie, or because their
prophecies do not meet with such a favourable reception as they used to meet with, but
are generally despised and distasted; they perceive the people ashamed of them, which
makes them begin to be ashamed of themselves. And therefore they shall no longer wear
a rough garment, or garment of hair, as the true prophets used to do, in imitation of
Elijah, and in token of their being mortified to the pleasures and delights of sense.” The
pretenders had appeared in the habit of true prophets; but, their folly being now made
manifest, they shall lay it aside, no more to deceive and impose upon unthinking unwary
people by it. A modest dress is a very good thing, if it be the genuine indication of a
humble heart, and is to instruct; but it is a bad thing if it be the hypocritical disguise of a
proud ambitious heart, and is to deceive. Let men be really as good as they seem to be,
but not seem to be better than really they are. This pretender, as a true penitent, [1.]
Shall undeceive those whom he had imposed upon: He shall say, “I am no prophet, as I
have pretended to be, was never designed nor set apart to the office, never educated nor

34. brought up for it, never conversant among the sons of the prophets. I am a
husbandman, and was bred to that business; I was never taught of God to prophesy, but
taught of man to keep cattle” Amos was originally such a one too, and yet was
afterwards called to be a prophet, Amo_7:14, Amo_7:15. But this deceiver never had any
such call. Note, Those who sorrow after a godly sort for their having deceived others will
be forward to confess their sin, and will be so just as to rectify the mistakes which they
have been the cause of. Thus those who had used curious arts, when they were
converted showed their deeds, and by what fallacies they had cheated the people, Act_
19:18. [2.] He shall return to his own proper employment, which is the fittest for him: I
will be a husbandman (so it may be read); “I will apply myself to my calling again, and
meddle no more with things that belong not to me; for man taught me to keep cattle
from my youth, and cattle I will again keep, and never set up for a preacher any more.”
Note, When we are convinced that we have gone out of the way of our duty we must
evince the truth of our repentance by returning to it again, though it be the severest
mortification to us. [3.] He shall acknowledge those to be his friends who by a severe
discipline were instrumental to bring him to a sight of his error, Zec_13:6. When he who
with the greatest assurance had asserted himself so lately to be a prophet suddenly drops
his claims, and says, I am no prophet, every body will be surprised at it, and some will
ask, “What are these wounds, or marks of stripes, in thy hands? how camest thou by
them? Hast thou not been examined by scourging? And is not that it that has brought
thee to thyself?” (Vexatio dat intellectum - Vexation sharpens the intellect.) “Hast thou
not been beaten into this acknowledgment? Was it not the rod and reproof that gave
thee this wisdom?” And he shall own, “Yes, it was; these are the wounds with which I
was wounded in the house of my friends, who bound me, and used me hardly and
severely, as a distracted man, and so brought me to my senses.” By this it appears that
those parents of the false prophet that thrust him through (Zec_13:3) did not do it till
they had first tried to reclaim him by correction, and he would not be reclaimed; for so
was the law concerning a disobedient son - his parents must first have chastened him in
vain before they were allowed to bring him forth to be stoned, Deu_21:18, Deu_21:19.
But here is another who was reduced by stripes, and so prevented the capital
punishment; and he had the sense and honesty to own that they were his friends, his real
friends, who thus wounded him, that they might reclaim him; for faithful are the
wounds of a friend, Pro_27:6. Some good interpreters, observing how soon this comes
after the mention of Christ's being pierced, think that these are the words of that great
prophet, not of the false prophet spoken of before. Christ was wounded in his hands,
when they were nailed to the cross, and, after his resurrection, he had the marks of these
wounds; and here he tells how he came by them; he received them as a false prophet, for
the chief priests called him a deceiver, and upon that account would have him crucified;
but he received them in the house of his friends - the Jews, who should have been his
friends; for he came to his own, and, though they were his bitter enemies, yet he was
pleased to call them his friends, as he did Judas (Friend, wherefore hast thou come?)
because they forwarded his sufferings for him; as he called Peter Satan - an adversary,
because he dissuaded him from them.
JAMISO , "Consequences of pardon; not indolence, but the extirpation of sin.
names of ... idols — Their very names were not to be mentioned; thus the Jews,
instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing)
(Exo_23:13; Deu_12:3; Psa_16:4).
out of the land — Judea’s two great sins, idolatry and false prophecy, have long since

35. ceased. But these are types of all sin (for example, 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 (2Th_2:3-12), and is to be
“consumed with the Spirit of the Lord’s mouth.” Compare as to Antichrist’s papal
precursor, “seducing spirits ... doctrines of devils,” etc., 1Ti_4:1-3; 2Pe_2:1.
the unclean spirit — Hebrew, spirit of uncleanness (compare Rev_16:13); opposed
to “the Spirit of holiness” (Rom_1:4), “spirit of error” (1Jo_4:6). One assuming to be
divinely inspired, but in league with Satan.
K&D 2-6, "The house of David and the inhabitants of Jerusalem represent the whole
nation here, as in Zec_12:10. This cleansing will be following by a new life in fellowship
with God, since the Lord will remove everything that could hinder sanctification. This
renewal of life and sanctification is described in Zec_12:2-7. Zec_12:2. “And it will come
to pass in that day, is the saying of Jehovah of hosts, I will cut off the names of the idols
out of the land, they shall be remembered no more; and the prophets also and the spirit
of uncleanness will I remove out of the land. Zec_12:3. And it will come to pass, if a
man prophesies any more, his father and his mother, they that begat him, will say to
him, Thou must not live, for thou hast spoken deceit in the name of Jehovah: and his
father and his mother, they that begat him, will pierce him through because of his
prophesying. Zec_12:4. And it will come to pass on that day, the prophets will be
ashamed every one of his vision, at his prophesying, and will no more put on a hairy
mantle to lie. Zec_12:5. And he will say, I am no prophet, I am a man who cultivates
the land; for a man bought me from my youth. Zec_12:6. And if they shall say to him,
What scars are these between thy hands? he will say, These were inflicted upon me in
the house of my loves.” The new life in righteousness and holiness before God is depicted
in an individualizing form as the extermination of idols and false prophets out of the
holy land, because idolatry and false prophecy were the two principal forms in which
ungodliness manifested itself in Israel. The allusion to idols and false prophets by no
means points to the times before the captivity; for even of gross idolatry, and therefore
false prophecy, did not spread any more among the Jews after the captivity, such
passages as Neh_6:10, where lying prophets rise up, and even priests contract marriages
with Canaanitish and other heathen wives, from whom children sprang who could not
even speak the Jewish language (Ezr_9:2 ff.; Neh_13:23), show very clearly that the
danger of falling back into gross idolatry was not a very remote one. Moreover, the more
refined idolatry of pharisaic self-righteousness and work-holiness took the place of the
grosser idolatry, and the prophets generally depict the future under the forms of the
past. The cutting off of the names of the idols denotes utter destruction (cf. Hos_2:19).
The prophets are false prophets, who either uttered the thoughts of their hearts as divine
inspiration, or stood under the demoniacal influence of the spirit of darkness. This is
evident from the fact that they are associated not only with idols, but with the “spirit of
uncleanness.” For this, the opposite of the spirit of grace (Zec_12:10), is the evil spirit
which culminates in Satan, and works in the false prophets as a lying spirit (1Ki_22:21-
23; Rev_16:13-14).
The complete extermination of this unclean spirit is depicted thus in Zec_13:3-6, that
not only will Israel no longer tolerate any prophet in the midst of it (Zec_13:3), but even
the prophets themselves will be ashamed of their calling (Zec_13:4-6). The first case is to
be explained from the law in Deu_13:6-11 and Deu_18:20, according to which a prophet
who leads astray to idolatry, and one who prophesies in his own name or in the name of
false gods, are to be put to death. This commandment will be carried out by the parents

36. upon any one who shall prophesy in the future. They will pronounce him worthy of
death as speaking lies, and inflict the punishment of death upon him (dâqar, used for
putting to death, as in c. Zec_12:10). This case, that a man is regarded as a false prophet
and punished in consequence, simply because he prophesies, rests upon the assumption
that at that time there will be no more prophets, and that God will not raise them up or
send them any more. This assumption agrees both with the promise, that when God
concludes a new covenant with His people and forgives their sins, no one will teach
another any more to know the Lord, but all, both great and small, will know Him, and all
will be taught of God (Jer_31:33-34; Isa_54:13); and also with the teaching of the
Scriptures, that the Old Testament prophecy reached to John the Baptist, and attained
its completion and its end in Christ (Mat_11:13; Luk_16:16, cf. Mat_5:17). At that time
will those who have had to do with false prophecy no longer pretend to be prophets, or
assume the appearance of prophets, or put on the hairy garment of the ancient prophets,
of Elias for example, but rather give themselves out as farm-servants, and declare that
the marks of wound inflicted upon themselves when prophesying in the worship of
heathen gods are the scars of wounds which they have received (Zec_13:4-6). ‫ן‬ ִ‫מ‬ ‫וֹשׁ‬ , to be
ashamed on account of (cf. Isa_1:29), not to desist with shame. The form ‫ּתוֹ‬‫א‬ ְ‫ב‬ָ ִ‫ה‬ in Zec_
13:4 instead of ‫אוֹ‬ ְ‫ב‬ָ ִ‫ה‬ (Zec_13:3) may be explained from the fact that the verbs ‫לא‬ and ‫לה‬
frequently borrow forms from one another (Ges. §75, Anm. 20-22). On ‫ר‬ ָ‫ע‬ ֵ‫שׂ‬ ‫ת‬ ֶ‫ר‬ ֶ ፍ, see at
2Ki_1:8. ‫שׁ‬ ֵ‫ח‬ ַⅴ ‫ן‬ ַ‫ע‬ ַ‫מ‬ ְ‫,ל‬ to lie, i.e., to give themselves the appearance of prophets, and thereby
to deceive the people. The subject to ‫ר‬ ַ‫מ‬ፎְ‫ו‬ in Zec_13:5 is ‫ישׁ‬ ִ‫א‬ from Zec_13:4; and the
explanation given by the man is not to be taken as an answer to a question asked by
another concerning his circumstances, for it has not been preceded by any question, but
as a confession made by his own spontaneous impulse, in which he would repudiate his
former calling. The verb ‫ה‬ָ‫נ‬ ְ‫ק‬ ִ‫ה‬ is not a denom. of ‫ה‬ֶ‫נ‬ ְ‫ק‬ ִ‫,מ‬ servum facere, servo uti (Maurer,
Koehler, and others), for miqneh does not mean slave, but that which has been acquired,
or an acquisition. It is a simple hiphil of qânâh in the sense of acquiring, or acquiring by
purchase, not of selling. That the statement is an untruthful assertion is evident from
Zec_13:6, the two clauses of which are to be taken as speech and reply, or question and
answer. Some one asks the prophet, who has given himself out as a farm-servant, where
the stripes (makkōth, strokes, marks of strokes) between his hands have come from, and
he replies that he received them in the house of his lovers. ‫י‬ ִ‫ית‬ ֵⅴ ֻ‫ה‬ ‫ר‬ ֶ‫שׁ‬ ֲ‫,א‬ ᅏς (sc., πληγάς)
ᅚπλήγην: cf. Ges. §143, 1. The questioner regards the stripes or wounds as marks of
wounds inflicted upon himself, which the person addressed had made when
prophesying, as is related of the prophets of Baal in 1Ki_18:28 (see the comm.). The
expression “between the hands” can hardly be understood in any other way than as
relating to the palms of the hands and their continuation up; the arms, since, according
to the testimony of ancient writers (Movers, Phöniz. i. p. 682), in the self-mutilations
connected with the Phrygian, Syrian, and Cappadocian forms of worship, the arms were
mostly cut with swords or knives. The meaning of the answer given by the person
addressed depends upon the view we take of the word ‫ים‬ ִ‫ב‬ ֲ‫ה‬ፍ ְ‫.מ‬ As this word is generally
applied to paramours, Hengstenberg retains this meaning here, and gives the following
explanation of the passage: namely, that the person addressed confesses that he has
received the wounds in the temples of the idols, which he had followed with adulterous

37. love, so that he admits his former folly with the deepest shame. But the context appears
rather to indicate that this answer is also nothing more than an evasion, and that he
simply pretends that the marks were scars left by the chastisements which he received
when a boy in the house of either loving parents or some other loving relations.
CALVI , "Here the Prophet mentions another effect, which would follow the
repentance of the people, and which the Lord also would thereby produce. There
was to be a cleansing from all the defilements of superstitions; for the pure and
lawful worship of God cannot be set up without these filthy things being wiped
away; inasmuch as to blend sacred with profane things, is the same thing as though
one sought to take away the difference between heaven and earth. o religion then
can be approved by God, except what is pure and free from all such pollution. We
hence see why the Prophet adds, that there would be an end to falsehoods and all
errors, and to the delusions of Satan, when God restored his Church; for the
simplicity of true doctrine would prevail, and thus abolished would be whatever
Satan had previously invented to corrupt religion.
We hence learn what I have just stated — that God cannot be rightly worshipped,
except all corruptions, inconsistent with his sincere and pure worship, be taken
away. But we must at the same time observe, that this effect is ascribed to God’s
word; for it is that which can drive away and banish all the abominations of
falsehood, and whatever is uncongenial to true religion. As then by the rising of the
sun darkness is put to flight, and all things appear distinctly to the view, so also
when God comes forth with the teaching of his word, all the deceptions of Satan
must necessarily be dissipated.
ow these two things ought especially to be known; for we see that many, who are
not indeed ungodly, but foolish and inconsiderate, think that they give to God his
due honor, while they are entangled in many errors, and refrain not from
superstitions. Others, more politic, devise this way of peace — that they who think
rightly are to concede something to tyrants and false Prophets; and thus they seek to
form at this day a new religion for us, made up of Popery and of the simple doctrine
of the gospel, and in this manner as it were to transform God. As then we see that
men are so disposed to mix all sorts of things together, that the pure simplicity of the
gospel may be contaminated by various inventions, we ought to bear in mind this
truth, — that the Church cannot be rightly formed, until all superstitions be
rejected and banished. This is one thing.
We may also deduce hence another principle — that the word of God not only
shows the way to us, but also discovers all the delusions of Satan; for hardly one in a
hundred follows what is right, except he is reminded of what he ought to avoid. It is
then not enough to declare that there is but one true God, and that we ought to put
our trust in Christ, except another thing be added, that is, except we warn men of
those intrigues by which Satan has from the beginning deceived miserable mortals:
even at this day with what various artifices has he withdrawn the simple and
unwary from the true God, and entangled them in a labyrinth of superstitions.

38. Except therefore men be thus warned, the word of God is made known to them only
in part. Whosoever then desires to perform all the duties of a good and faithful
pastor, ought firmly to resolve, not only to abstain from all impure doctrines, and
simply to assert what is true, but also to detect all corruptions which are injurious to
religion, to recover men from the deceptions of Satan, and in short, avowedly to
carry on war with all superstitions.
This was what Zechariah had in view when he said, In that day, that is, when God
would restore his Church, perish shall the names of idols, (170) so that they shall be
remembered no more. By this last expression he sets forth more clearly what I have
just stated, that the pure worship of God is then established as it ought to be, and
that religion has then its own honor, when all errors and impostures cease, so that
even the memory of them does not remain. It is indeed true, that superstitions can
never be so abolished, so that no mention of them should be made; nay, the
recollection of them is useful —
“Thou shalt remember thy ways,” says Ezekiel, “and be ashamed,” (Ezekiel 16:6.)
But by this form of speaking Zechariah means, that such would be the detestation of
superstitions, that the people would dread the very mention of them. And hence we
may learn how much purity of doctrine is approved by God, since he would have us
to feel a horror as at something monstrous, whenever the name of an idol is
mentioned.
He then refers to false teachers, I will exterminate, he says, the Prophets and the
unclean Spirit (171) from the land. The connection here is worthy of being noticed;
for it hence appears how all errors arise, even when a loose rein is given to false
teachers. It is indeed true I allow, that the seed of all errors is implanted in each of
us, so that every one is a teacher to deceive himself; for we are not only disposed to
what is false, but rush headlong into it: it is the corruption of our nature. But at the
same time when liberty is taken to teach anything that may please men, the whole of
religion must necessarily be corrupted, and all things become mixed together, so
that there is no difference between light and darkness. God then here reminds us,
that the Church cannot stand, except false teachers be prevented from turning truth
into falsehood, and from pealing at their pleasure against the word of God.
And this is what ought to be carefully observed; for we see at this day how some
unprincipled men adopt this sentiment — that the Church is not free, except every
one is allowed with impunity to promulgate whatever he pleases, and that it is the
greatest cruelty to punish a heretic; for they would have all liberty to be given to
blasphemies. But the Prophet shows here, that the Church cannot be preserved in a
pure state, and, in a word, that it cannot exist as a healthy and sound body, except
the rashness and audacity of those who pervert sound and true doctrine be
restrained.
We now then understand the import of this verse — that in order that God may be
alone and indeed be rightly worshipped, he will take away and banish all idols and

39. all superstitions, and also, that he will exterminate all ungodly teachers who pervert
sound doctrine.
He calls them first Prophets, and then unclean spirits. The name of Prophets is
conceded to them, though they were wholly unworthy of so honorable a title. As
ungodly men ever boast themselves in an audacious manner and hesitate not to
pretend God’s name, that they may more boldly proceed in deceiving: hence it is,
that Scripture sometimes concedes to them a name which they falsely claim. So also
the word spirit is sometimes applied to them —
“Prove the spirits, whether they are of God: every spirit that denies that Christ has
come in the flesh, he is a liar.”
(1 John 4:1.)
John doubtless adopted this mode of speaking according to common usage; for all
false teachers claimed this title with great confidence, and maintained that all the
errors they spread abroad were revealed to them by the Spirit.” Be it so then, but ye
are lying spirits.”
ow then as to this title, there is no obscurity in what the Prophet means: and by
way of explanation he adds the unclean spirit, that he might distinguish those vile
men from the faithful ministers of God; as though he had said, “They indeed declare
that they have drawn down the Spirit from heaven; but it is the spirit of the devil, it
is an unclean spirit.” ow as Zechariah declares, that this would be in the Church
of God, we learn how foolish the Papists are, who are content with the mere title of
honor, and claim to themselves the greatest power, and will have themselves heard
without dispute, as though they were the organs of the Spirit. What right indeed do
they pretend? that they have been called by the Lord. The same reason might have
been assigned by these unprincipled men, whom it was necessary to drive away, in
order that the Church might rise again. It then follows that we are not to consider
only what name a person has, or with what title he is distinguished, but how rightly
he conducts himself, and how faithfully he performs his duties and discharges the
office of a pastor. Let us proceed -
COFFMA , ""And it shall come to pass in that day, saith Jehovah of hosts, that I
will cut off the names of the idols out of the land, and they shall no more be
remembered; and also I will cause the prophets and the unclean spirit to pass out of
the land."
In the days of Christianity, idol worship shall be destroyed, and the system of false
prophets associated, of old, with idol temples will disappear. The exact and
universal fulfillment of this occurred much earlier, but it was confirmed and
formalized in the Edict of Theodosius (389 A.D.) which closed all pagan temples,
proscribed and outlawed the pagan priests, and sealed with royal authority the
victory that Christ had already won over paganism.

40. We do not consider the "idol worship" found in apostate portions of Christianity
any denial of the universal victory. Where are the names, temples, and glory of the
pantheon of pagan gods and goddesses ? Long, long ago, they ceased.
"The prophets ..." "The false prophets are meant,"[7] and these only, as indicated
by their association in this verse with idols and the unclean spirit.
We must resist the inclination of some to associate the true prophets of God with the
"cutting off" here. True, there would come a period, after the ew Testament was
given, when prophecies would be "done away" (1 Corinthians 13:8), but that is
definitely not in view here. All of the prophets of the new dispensation, along with
the apostles, would lay the foundations in Christ of the Church of the ew Covenant
(Ephesians 2:10), long afterward from the times of Zechariah.
TRAPP, "Zechariah 13:2 And it shall come to pass in that day, saith the LORD of
hosts, [that] I will cut off the names of the idols out of the land, and they shall no
more be remembered: and also I will cause the prophets and the unclean spirit to
pass out of the land.
Ver. 2. I will cut off the names of the idols] Heb. of the fray bugs, gnatsabim
terriculorum, scarecrows (as they are likewise called, 1 Samuel 31:9, 1 Chronicles
10:9, Psalms 115:4; in contempt, as Priapus in Horace - furum aviumque, Maxima
formido - ), or, grievous idols, as Psalms 16:4, because they tormented the minds of
the superstitious, and put them to great pains to no purpose; as is to be seen in
Popish pilgrims, who though used hardly, and lose much of their estates and other
comforts, yet satisfy themselves in this, I have that I came for, viz. the sight of a
dumb idol, as Calvin noteth on that place, Seek ye my face. ow of these idols and
monuments of idolatry, these Balaam’s blocks, the Lord here promiseth to rid the
land, as he did under the Maccabees. And as in the primitive Church he did by the
Christian emperors, styled therefore by the superstitious Iconomachi and
Iconoclastae; and of late, by the renowned reformers, as at Geneva, Bern, Basle
(where they were burnt all together on an Ash Wednesday of God’s own making),
and here in England by the command of King Edward VI who the self-same day
obtained a signal victory at Mussleborough Field.
And they shall no more be remembered] Unless it be with shame and detestation, as
Ezekiel 16:61, Psalms 16:4, Hosea 14:8. Ephraim shall say, What have I to do any
more with idols? He shall pollute the idols which he once perfumed, and say unto
them, "Get you hence," Isaiah 30:22. I was an obstinate Papist (saith Latimer of
himself) as any was in England, and a gross idolater, &c. But after that he came to a
sight of his error, he so far forth abhorred idols, that being brought forth after he
was condemned to die to see a procession, he ran as fast as his old bones would
carry him to one Spencer’s shop near Carfax, in Oxford, and would not once look
toward it (Act. and Mon. fol. 1230).

41. And also I will cause the prophets] So they will needs be called and counted; when
as they are no better than unclean spirits, {See Geneva on "Zechariah 13:2"} or at
least are acted and set on work by that unclean spirit, the devil, [Matthew 12:43
Mark 1:26 John 8:44 Revelation 16:13] {See Trapp on "Matthew 12:43"} {See
Trapp on "Mark 1:26"} {See Trapp on "John 8:44"} {See Trapp on "Revelation
16:13"} indeed, they are false prophets, Matthew 7:15, false teachers, "who privily
bring in damnable heresies," 2 Peter 2:1, vanae orationis, cui nulla veritatis vel
virtutis ratio subest, sunt artifices stulte loquaces et garruli, saith Montanus; they
are loud and lewd liars, inspired by that unclean spirit, the father of lies, ut
impurati impurent alios et seducant seducti (Junius in loc.), that being themselves
defiled and seduced, they may defile and seduce others. For by corrupt teachers
Satan catcheth men; as a cunning fisher by one fish catcheth another, that he may
feed upon both.
And the unclean spirit to pass out of the land] This connection is worthy to be noted,
saith reverend Calvin here, because it shows us the source of all errors, viz. the
letting loose the reins to perverse teachers. I confess, saith he, we are apt enough of
ourselves to run after falsities, such is the corruption of our natures. Sed interea ubi
grassatur licentia quidvis docendi, necesse est corrumpi totam pietatem, et sic
misceri omnia ut nihil differat lux a tenebris, &c. But where in matters of religion
every man may think what he lists, and utter what he thinks, and defend what he
utters, and publish what he defends, and gather disciples to what he publisheth, this
libertas prophetandi, this liberty, or licentiousness, rather, of prophesying (alas,
poor England!) must needs bane the Church, and bring in confusion. God therefore
here gives us to know that a Church cannot stand unless false teachers be forbidden
to turn the truth into a lie, and to prate at their pleasure against the word of God;
and this, saith he, is diligently to be noted. Videmus enim ut hodie nebulones
quidam, &c.; For we see how at this day certain vile persons take it up for a
principle that the Church is not free unless every man may be suffered to preach or
broach what he pleaseth; and that it is greatest cruelty to punish a heretic, and not
to give him leave to blaspheme the truth. But the prophet here showeth that the
Church of God cannot be kept in pure state, nor stand entire and safe, unless the
rashness and impudence of such be restrained as dare pervert sound and sincere
doctrine. Thus he.
BE SO , "Zechariah 13:2. I will cut off the names of the idols — I will utterly
destroy idols and idolatry. The Jews were forbidden to mention the names of the
heathen idols, Exodus 23:13; Joshua 23:7; and when idolatry should be utterly
extirpated, the names of the idols should be buried in oblivion. “It has been urged,
in proof that this prophecy was uttered before the Babylonish captivity, that
idolatry and groundless pretensions to prophecy were common among the Jews at
that time, which has not been the case since. But, admitting the Jews not to have
been addicted to idolatry, or false prophesying, at any particular period, [since the
Babylonish captivity,] who can say they will not fall into both those transgressions at
some future time? It is probable they will do so; for Ezekiel, confessedly
prophesying of the latter times, when Israel and Judah, incorporated again into one

42. nation, shall return into their own land, says, to the same effect as Zechariah,
either shall they defile themselves any more with their idols, nor with their
detestable things, nor with any of their transgressions, Ezekiel 37:23. But besides,
supposing the Jews themselves to remain untainted with those corruptions, it surely
will not be denied that they do and may still prevail among other nations, who may
be included in the term ‫,הארצ‬ taken in its most general sense, the earth; and so I
conceive it should be: for we are taught to expect that the conversion of the Jews will
be followed by a further reformation in the world, Romans 11:15 ; and that the time
will come, when the kingdoms of this world shall become the kingdoms of our God
and of his Christ, Revelation 11:15; and the beast, the emblem of idolatry, and with
him the false prophet, shall be cast into a lake of fire and brimstone, Revelation
19:2.” — Blayney. I will cause the prophets — The false prophets; and unclean
spirit — This seems to mean those that prophesy by means of an unclean spirit: see
Acts 16:16; Revelation 16:13; and what is said in the next verse of any one that shall
prophesy, must be understood of those that undertake to prophesy by means of an
impure spirit, or other false pretences.
PETT, "Verse 2-3
The Cessation of the Guild of Prophets Because They Are o Longer True
(Zechariah 13:2-3).
Zechariah 13:2
‘And it will happen in that day,’ says YHWH of Hosts, ‘that I will cut off the names
of the idols out of the land, and they will not be remembered any more, and I will
also cause the prophets and the unclean spirit to pass out of the land.’
The final result of the purification and cleansing will be that idolatry and false
prophecy will be removed from the land forever (compare Zechariah 5:5-11). Even
the memory of them will go. Truth will be victorious.
‘The unclean spirit.’ The spirit who speaks through the false prophets.
Thus the inference is that once the true Servant of God has come cultic prophecy
will be a thing of the past for He will reveal the full truth and those who follow Him
will receive the truth from Him.
Zechariah 13:3
‘And it will happen that when any shall yet prophesy, then his father and his mother
who begat him will say to him, “You will not live, for you speak lies in the name of
YHWH.” And his father and his mother who begat him will pierce him through
when he prophesies.’
Once the days of the Messiah are here there will be no room for the old cult of
prophets. Any who set themselves up as such will be denounced even by their
parents and they will be declared worthy of punishment.
‘And his father and his mother --- will pierce him through --’. This clearly connects

43. with the piercing through of the True Prophet in Zechariah 12:10. There the true
prophet was pierced through because He was rejected by men. But God exonerated
Him and identified Himself with Him. Here it is the turn of the false prophets, who
played their part in His rejection, themselves to suffer the fate of a false prophet.
This suggests that at the time of Zechariah false prophecy was dealt with in this
way. We do not know of what the piercing through consisted but Zechariah 13:6
suggests that it was connected with the hands.
PULPIT, "I will cut off the names of the idols. Idols should be so utterly abolished
that their very names should perish (Hosea 2:17; Micah 5:12, Micah 5:13;
Zephaniah 1:4). The prophet names the two chief sins which had brought ruin on
the old theocracy—idolatry and false prophetism, and declares that these shall not
be found in the new theocracy. As these two sins were not specially prevalent after
the Captivity, some see in their mention here an argument for the pre-exilian
authorship of this part of Zechariah. But the prophet, grounding his message on
past history, does well to give assurance that such lapses shall not happen again. or
is it altogether certain that the warning against these errors was not needed after the
return. There were false prophets in ehemiah's time ( ehemiah 6:14); and we read
in the Book of Maccabees that many Jews adopted heathen rites and customs,
among which the worship of idols must have been included (1 Macc. 1:11, etc.; 2
Macc. 4:13, etc.), and the people and even priests contracted marriages with heathen
wives (Ezra 9:2; ehemiah 13:23); so that there was real danger of relapse. The
prophets. The false prophets are meant, as is evident from their being associated
with idols and the unclean spirit, and from verses 3-6. The Septuagint has, "the false
prophets;" so the Vulgate. The unclean spirit. This is the lying spirit which works in
the false prophets (see 1 Kings 22:19-23), and which we find later denounced by
apostles (Acts 16:18; 1 Corinthians 10:20, 1 Corinthians 10:21; 2 Thessalonians 2:9,
2 Thessalonians 2:10; 1 Timothy 4:1). Septuagint, τὸ πνεῦµα τὸ ἀκάθαρτον (comp,
Matthew 12:43; Revelation 18:2).
3 And if anyone still prophesies, their father and
mother, to whom they were born, will say to them,
‘You must die, because you have told lies in the
Lord’s name.’ Then their own parents will stab
the one who prophesies.

44. BAR ES, "His father and mother that begat him shall say unto him, Thou
shalt not live - The prophet describes the zeal against false prophecy, with reference to
the law against those who seduced to apostasy from God. Deu_13:6-10 : “the nearest
relations were themselves to denounce any who had secretly tried to seduce them, and
themselves, as the accusers, to cast the first stone at them. Cyril: “Such shall in those
times be the reverence to Godward, so careful shall they be of perfect probity and
laudable life, that parents themselves shall be stimulated against their children, if they
should speak falsely anything from their own heart, as though God spoke by them - How
true that word is, and how accredited the prophecy! This indicates clearly a great
advance toward godliness, God transforming things or the better. What aforetime was
held in great esteem, is now hated and accursed and held intolerable.”
CLARKE, "When any shall yet prophesy - Falsely; such shall be the horror of
such an evil, that there shall be no toleration of it. Itself, and they who practice it, shall
be everywhere destroyed.
GILL, "And it shall come to pass, that when any shall yet prophesy,.... Or
attempt to prophesy, or propagate their idolatrous religion and principles after this time,
when they shall be abundantly detected and exposed:
then his father and his mother that begat him; of whom he is born, and who, as
his parents, must be supposed to have the most tender regard unto him, even to these
the imposture will be so flagrant, that they will not encourage him, but, on the contrary,
shall say unto him, Thou shall not live; but die, according to the law against the
false prophet in Deu_18:20,
for thou speakest lies in the name of the Lord; which is the very character of the
followers of the man of sin, who speak lies in hypocrisy, pretending that they are of God,
and carrying a show of truth; religion, and holiness, 1Ti_4:1,
and his father and his mother that begat him shall thrust him through when
he prophesieth; so great will be their love to God, and to his truth, that,
notwithstanding the nearness of blood, their hands will be upon him first, and either
beat him, or put him to death; a son, according to the law, not being to be spared in such
a case, Deu_13:6.
JAMISO , "The form of phraseology here is drawn from Deu_13:6-10; Deu_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

45. parental affection interfere, but would be the first to thrust him through. Love to Christ
must be paramount to the tenderest of natural ties (Mat_10:37). Much as the godly love
their children, they love God and His honor more.
CALVI , "The same concession is made in this verse, where Zechariah speaks of
the office of prophesying: he indeed confines what he says altogether to false
teachers, for he takes it as granted that there was then no attention given to God’s
servants, inasmuch as false spirits had conspired together, so that nothing pure or
sound remained in the Church. As then a false and diabolical faction had then
prevailed, Zechariah calls them Prophets as though they were all such, for they were
heard as the Lord’s servants during that disorder of which mention is made. But he
proceeds farther in this verse than before, and says, that there would be so much
zeal in God’s children when renewed by his Spirit, that they would not spare even
their own children, but slay them with their own hands, when they saw them
perverting the truth of God.
Zechariah no doubt alludes to the 13th chapter of Deuteronomy 13:1 where God
requires such a rigorous severity in defending pure doctrine, that a father was to
rise up against the son whom he had begotten, that a husband was to lead his wife to
death rather than to indulge his love and to pardon impiety, in case the wife
solicited him or others to forsake God. The Lord then would have all the godly to
burn with so much zeal in the defense of lawful worship and true religion, that no
connection, no relationship, nor any other consideration, connected with the flesh,
should avail to prevent them from bringing to punishment their neighbors, when
they see that God’s worship is profaned, and that sound doctrine is corrupted. This
was the rule prescribed by the law. ow after religion had been for a time neglected,
and even trodden almost under foot, Zechariah says, that the faithful, when they
shall have repented, would be endued with so much zeal for true religion, as that
neither father nor mother would tolerate an ungodly error in their own son, but
would lead him to punishment; for they would prefer the glory of God to flesh and
blood, they would prefer to all earthly attachments that worship which ought to be
more precious to us than life itself.
But it must at the same time be observed, that this zeal under the reign of Christ is
approved by God; for Zechariah does not here confine what he teaches to the time
of the law, but shows what would take place when Christ came, even that this zeal,
which had become nearly extinct, would again burn in the hearts of all the godly. It
then follows, that this law was not only given to the Jews, as some fanatics verily
imagine, who would have for themselves at this day a liberty to disturb the whole
world, but the same law also belongs to us: for if at this day thieves and robbers and
sorcerers are justly punished, doubtless those who as far as they can destroy souls,
who by their poison corrupt pure doctrine, which is spiritual food, who take away
from God his own honor, who confound the whole order of the Church, doubtless
such men ought not to escape unpunished. It would be indeed better to grant license
to thieves and sorcerers and adulterers, than to suffer the blasphemies which the
ungodly utter against God, to prevail without any punishment and without any
restraint. And this is evident enough from the words of our Prophet.

46. And little consideration do they also show, who immediately fret from a regard to
their own relatives. When faithful ministers and pastors are constrained to warn
their people to beware of the artifices of Satan, they seek to bury every recollection
of this, because it is invidious, because it leads to reproach. What if their children
were to be drawn forth to punishment? How could they bear this, though they might
remain at home; for they cannot attend to a free warning from their own pastor,
when they find that impious errors are reproved, which we see prevailing, I say not
in our neighborhood only, but also in our own bosom and in the Church. Let them
then acknowledge their own folly, that they may learn to put on new courage, so
that they may make more account of the glory of God, and of the pure doctrine of
religion, than of their own carnal attachments, by which they are too fast held. And
this is also the reason why the Prophet says, who have begotten him, and he repeats
it twice: nor was it in vain that God had those words expressly added,
“The husband shall not suffer the wife who sleeps in his bosom to go unpunished;
nor shall the father pardon his son whom he has begotten, nor the mother her own
offspring, whom she has nourished, whom she has carried in her womb.”
(Deuteronomy 13:6.)
All these things are said, that we may learn to forget whatever belongs to the world
and to the flesh, when God’s glory and purity of doctrine are to be vindicated by us.
(172)
ow the Prophet shows clearly that all this is to be understood of false teachers, for
he adds, For falsehood hast thou spoken in the name of Jehovah. And at the same
time the atrocity of their sin is here pointed out; for if we rightly consider what it is
to speak falsehood in the name of Jehovah, it will certainly appear to us to be more
detestable than either to kill an innocent man, or to destroy a guest with poison, or
to lay violent hands on one’s own father, or to plunder a stranger. Whatever crimes
then can be thought of, they do not come up to this, that is, when God himself is
involved in such a dishonor, as to be made an abettor of falsehood. What indeed can
more peculiarly belong to God than his own truth? and it is his will also to be
worshipped by us according to this distinction: God is truth. ow to corrupt pure
doctrine — is it not the same thing, as though one substituted the devil in the place
of God? or sought to transform God, so that there should be no difference between
him and the devil? Hence the greatest of all crimes, as I have already said, does not
come up to this horrible and monstrous wickedness. For how much does the
salvations of souls exceed all the riches of the world? and then, how much more
excellent is the worship of God than the fame and honors of mortals? Besides, does
not religion itself, the pledge of eternal life, swallow up in a manner every thing that
is sought in the world? But most sacred to us ought to be the name of God, the
sanctifying of which we daily pray for. When therefore what is false is brought
forward in the name of God, is not he, according to what I have already said, as it
were violently forced to undertake the office of the devil, to renounce himself, and to
deny that he is God?

47. We hence see the design of the Prophet, when he shows that there is no place for
pardon, when the ungodly thus wantonly rise up to pervert pure doctrine, and so to
confound all things as wholly to destroy true religion.
He adds, Pierce him shall his father and his mother who have begotten him. It is
much harder to kill their son by their own hands than to bring him to the Judge,
and to leave him to his fate. But the Prophet has taken this from the law — that so
much zeal is required from the faithful, that, if it be necessary, they are to
exterminate from the world such pests as deprive God of his own honor, and
attempt to extinguish the light of true and genuine religion. It follows —
We see by what is here said how the principle was defended, that is, by borrowing
what was peculiar to the old dispensation, and adding it to the ew, forgetting, at
the same time, the character of the gospel, that its weapons are not carnal, are not
human force or power, but such as are mighty only through God to the pulling
down of strongholds. “The Son of man is not come to destroy men’s lives, but to save
them.” — Ed.
COFFMA , ""And it shall come to pass that, when they shall yet prophesy, then his
father and his mother that begat him shall say unto him, Thou shalt not live; for
thou speakest lies in the name of Jehovah; and his father and mother that begat him
shall thrust him through when he prophesieth."
"They shall yet prophesy ..." o stretch of imagination can apply this to God's true
prophets; for it is categorically stated here the prophets under consideration were
those who spoke "lies."
The utmost detestation of the false prophet is indicated here by the fact that his own
family are represented as hating him and actually putting him to death. Of course,
there is no commandment in this for parents to execute their own sinful children;
but rather the lesson is that, "We must hate and forsake our nearest relatives when
they come in competition with our duty to God (Luke 14:26)."[8] What is taught
here is that, "Merciless extermination should be the fate of all such deceivers."[9]
"These are actually men in the service of God's enemy, a foreign spirit, who would
lead people to a false and unclean worship."[10]
TRAPP, "Zechariah 13:3 And it shall come to pass, [that] when any shall yet
prophesy, then his father and his mother that begat him shall say unto him, Thou
shalt not live; for thou speakest lies in the name of the LORD: and his father and his
mother that begat him shall thrust him through when he prophesieth.
Ver. 3. And it shall come to pass, that when any shall yet prophesy] Here the
prophet showeth how God will effect the former promise. He will first give unto his
people a spirit of judgment, and then a spirit of burning, as Isaiah 4:4, so that they
shall be able to discern both good and evil, and not be led away with the error of the
wicked, to fall from their own steadfastness, Hebrews 5:14, 2 Peter 2:17. They shall

48. also be adeo perciti zelo, so carried on by zeal of God’s glory, and so blessedly blown
up, as I may so say, in his cause, that they shall fall upon their dearest relations in
this case, and labour to bring their own children to condign punishment, according
to the law of God in that behalf provided, Deuteronomy 13:8-9. either let any
object here, that this is Old Testament: we find no such thing in the gospel, for the
prophet here speaketh of the times of the gospel [Zechariah 12:10] and of the
kingdom of Christ. Sequitur ergo, saith Mr Calvin here well and worthily, non
mode legem illam fuisse Iudaeis positam, quemadmodum nugantur fanatici
homines, qui vellent hodie sibi permitti orbis, turbandi licentiam; sed extenditur ad
nos etiam eadem lex. It followeth, therefore, that that law, Deuteronomy 13:9, was
not made for the Jews only (as some brain sick people conceit it, who would fain get
leave to trouble the world with their fopperies), but the same law extendeth itself
even to us; for if at this day thieves, and witches, and adulterers, &c., are held
worthy of punishment, how much more are heretics, seducers, blasphemers, who
poison men’s souls, rob God of his glory, confound the whole order of the Church,
&c. See Romans 13:4, 1 Peter 2:13-14, and hold to that old rule, on distinguendum,
ubi scriptura non distinguit, Men must not distinguish where the Scripture doth not.
That his father] In whose heart there is naturally an ocean of love to his own child,
as we see in David toward Absalom, in old Andronicus, the Greek emperor, in our
William the Conqueror, and Maud, his wife, toward their unnatural son, Robert
Curtuoise, whom she maintained out of her own coffers in his quarrel for
ormandy; which the king her husband knew, and took as a cause rather of
displeasure than of hatred, as proceeding from motherly indulgence for advancing
their son.
That begat him] This is twice here repeated, for honour’s sake, to these zealots, who
had forgotten all natural and carnal respects for the vindication of God’s glory and
his sincere service. See Matthew 10:37. {See Trapp on "Matthew 10:37"}
Thou shalt not live] sc. To do more mischief, and to draw more souls to the devil.
on Catilinae te genui sed partita, said Aulus Fulvius, when he slew his own son
taken in Catiline’s conspiracy; I begat thee not for Catiline, but for thy country.
More to be commended a great deal than Philip II, that bloody King of Spain, who
said openly, that he had rather have no subjects than Lutheran subjects; that he
would not leave a Lutheran in his dominions; that if he thought his shirt smelt of
that heresy, he would tear it from his own back; and out of a blind zeal he suffered
his oldest son, Charles, to be murdered by the cruel Inquisition, because he seemed
to favour our profession. For which noble exploit that mouth of blasphemy, the
Pope, gave him this commendation, on pepercit filio suo, sed dedit pro nobis: He
spared not his own son, but gave him up for us. Oh horrible!
For thou speakest lies in the name of the Lord] Lies in hypocrisy, 1 Timothy 4:12,

49. Revelation 2:24, doctrines of devils, depths of Satan, that artificer of lies, and father
of them, John 8:44, which yet he would fain father and fasten upon the God of
Amen, or of truth, as he is called, Psalms 31:5; like as varletesses (a) beget bastards,
and lay them at honest men’s doors to be kept: "Thou speakest lies in the name of
the Lord." This is to substitute the devil in the place of God, or to transform God, so
as that he should nothing differ from the devil. o wonder, therefore, though he that
break the least commandment, and teach men so, be called least in the kingdom of
heaven, Matthew 5:19, especially if he pretend God’s authority for it, as the false
prophets of old, and the Swenckfeldian heretics slate entitle themselves, The
confessors of the glory of Christ; for this is the highest indignity, or rather
contumely, that can be put upon God; it is a more detestable evil than to kill an
innocent man; yea, to commit parricide, or treason. Imo quaecunque poterunt
numerate scelera non pervenient ad hoc crimen, saith Calvin upon the text. Let
sectaries and seducers look to it, those harmless, hornless creatures, as they would
be accounted.
Shall thrust him through when he prophesieth] As Phineas did that stinking couple
in the flagrancy of their lust, umbers 25:8, and as Levi, in like case, consecrated
himself to the Lord, even every man upon his son and upon his brother, Exodus
32:29. He said unto his father and mother (when God’s glory required it), I have not
seen him, neither did he acknowledge his brethren nor know his own children,
Deuteronomy 33:9. All natural relations and self-respects should be drowned in the
glory of God and the good of our own and other men’s souls. They should be even
swallowed up thereby, as the fuel is by the fire, and as the sorcerer’s serpents were
by Moses’ serpent, or the fat kine by the lean.
ELLICOTT, "(3) The reaction from superstition would be scepticism. The people
would no longer believe in prophecy at all, and the very parents of a prophet would
slay him as an impostor, even though not legally convicted of falsehood
(Deuteronomy 18:19-22).
But God would have pity of their “zeal not according to knowledge,” and “pour out
. . . the Spirit . . . so that they should look on Him whom they pierced,” &c. The
word “pierced” is the same as is better rendered in Zechariah 13:3 by “thrust
through” The Hebrew has “shall look upon me,” but by the addition of the small
letter, it would mean “upon him,” which suits better the succeeding clauses, and has
the support of Aquila, Theodotion, and Symmachus, and is defended by Kennicott,
Ewald. Geiger, Bunsen, &c. (and is so quoted in John 19:37). We, accordingly,
adopt this rendering. If our conjecture concerning the original position of Zechariah
12:10 in the text be correct, the whole passage will run as follows (Zechariah 13:1):
“In that day shall be a fountain opened, for the house of David and for the
inhabitants of Jerusalem, for [removal of] sin and of uncleanness.—(2) And it shall
be in that day (‘tis the utterance of Jehovah of Hosts) I will cut off the names of the
idols from the land, and they shall not be remembered any more; and the [false]
prophets and the unclean spirit will I cause to pass away from the land. (3) And it
shall be, when a man shall prophesy, then they shall say to him, his father and his

50. mother, they that bare him, “Thou shalt not live, because thou hast Spoken lies in
the name of Jehovah;” and they shall thrust him through, his father and his mother,
they that bare him, on account of his prophesying. (Zechariah 12:10) Then will I
pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit
of grace and supplication, and they shall look on him, even him whom they thrust
through, and they shall mourn over him, as the mourning for an only son, and they
shall make bitter mourning over him, as one mourneth bitterly for a firstborn. In
that day . . . (14) . . . and their wives apart.”
When scepticism should have reached such a pitch that parents would without
hesitation slay their son if he should pretend to prophetic powers, then God would
smite the people with prickings of the heart, and they would look on such a case
with the utmost remorse, and make great lamentation for the victim. As with
Zechariah 11:12 (see otes), so this prophecy must not be regarded as being fulfilled
in one single event only. But, certainly, in the case of Christ it received its most
signal fulfilment. There was One, professing more than prophetic powers, rejected
by His people, and especially by His own relatives—slain, thrust through, and then
deeply lamented (Luke 23:48; Acts 2:37-41).
BE SO , "Zechariah 13:3. And when any shall yet prophesy — amely, falsely;
then his father and his mother shall say unto him — His dearest friends shall
discourse with him, and inform him what the law of Moses directs in this case; Thou
shalt not live — This probably is not to be considered as the condemnatory
sentence; for, being private persons, they had no right to pronounce such a
sentence; but it is a repetition of the law, which saith, that a false prophet ought not
to be suffered to live, Deuteronomy 13:6-8. For thou speakest lies in the name of the
Lord — Thou fallest under the sentence of the law. And his father and his mother
shall thrust him through — Even the parents of such a person shall be forward to
put in execution against him the penalties inflicted by the law upon false prophets
and seducers. “They shall treat such a one in the same manner as their fathers did
the true prophet, the Messiah; they shall pierce or thrust him through.” — Lowth.
The purport of this passage seems to be, that very vigorous and decisive measures
shall then be taken against every kind and degree of idolatry.
PULPIT, "When any shall yet prophesy; i.e. if any man shall pretend to have
predictive powers conferred on him by God. There is here no intimation that true
prophecy should cease, as Keil and Kohler suppose; the man is punished, not
because he prophesies, but because "he speaketh lies." His father and his mother.
The passage is grounded on the enactments in Deuteronomy 13:6-10 and
Deuteronomy 18:20, which commanded the death of a false prophet or of one who
enticed others to Idolatry. Here the holy zeal of the parents should put the law in
force. This was quite a different state of things from that which obtained in former
times. The earlier prophets continually complain of the favour shown to these
deceivers (comp. Isaiah 9:15; Jeremiah 5:31; Micah 2:11); and we never read of the
legal punishment being inflicted after due investigation, the test being the
nonfulfilment of the prediction (Deuteronomy 18:22). In the new theocracy, so great
is the recoil from such pretenders, that their nearest relations shall at once punish

51. them with death without any previous legal process. Shall thrust him through. Stab,
pierce him, put him to death, as in Deuteronomy 12:10. The gospel deals more
tenderly with heretics (Luke 9:55). "Defendenda religio non est occidendo," says
Laetant. ('Div. Inst.,' 5.20), "sed moriendo; religio cogi non potest" (Wordsworth, in
loc.).
4 “On that day every prophet will be ashamed of
their prophetic vision. They will not put on a
prophet’s garment of hair in order to deceive.
BAR ES, "The prophets shall be ashamed, every one of them - They who
before their conversion, gave themselves to such deceits, shall be ashamed of their
deeds; as, after the defeat of the seven sons of the chief priest Sceva, “fear fall on them
all, and the name of the Lord Jesus was magnified, and many that believed came and
confessed and showed their deeds: many of them also which used curious arts brought
their books together and burned them before all, and they counted the price of them,
and found it fifty thousand pieces of silver. So mightily,” Luke subjoins, “grew the word
of God and prevailed” Act_19:13-20.
Neither shall wear a rough garment to deceive Feigning themselves ascetics and
mourners for their people, as the true prophets were in truth. The sackcloth, which the
prophets wore Isa_20:2, was a rough garment of hair Isa_22:12; Jer_4:8; Jer_6:26,
worn next to the skin 1Ki_21:27; 2Ki_6:30; Job_16:15, whence Elijah was known to
Ahaziah, when described as “a hairy man, and girt with a girdle of leather about his
loins” 2Ki_1:8. It was a wide garment, enveloping the whole frame, and so, afflictive to
the whole body. Jerome: “This was the habit of the prophets, that when they called the
people to penitence, they were clothed with sackcloth.”
CLARKE, "Neither shall they wear a rough garment - A rough garment made
of goats’ hair, coarse wool, or the course pile of the camel, was the ordinary garb of God’s
prophets. And the false prophets wore the same; for they pretended to the same gifts,
and the same spirit, and therefore they wore the same kind of garments. John Baptist
had a garment of this kind.
GILL, "And it shall come to pass in that day, that the prophets shall be
ashamed, everyone of his vision, when he hath prophesied,.... He shall be

52. ashamed of the doctrines he has delivered, they will appear to all men so ridiculous and
absurd; as the doctrines of merit, and the works of supererogation; of transubstantiation
and purgatory; of pardons, penance, &c:
neither shall they wear a rough garment to deceive; or, "a hairy garment" (q);
such as the first and ancient inhabitants of the earth wore, who used the skins of beasts
for covering, as Diodorus Siculus (r) observes: and Pausanias (s) says of the first natives
of Locris, not knowing how to weave and make garments, used to cover their bodies, to
preserve them from the cold, with the undressed skins of beasts, turning the hair
outward, as more becoming: and such a hairy garment, or much like it, Elijah wore;
hence he is called a hairy man, 2Ki_1:8 and John the Baptist, who came in the power
and spirit of that prophet, appeared in a like habit, clothed with camel's hair, Mat_3:4
and in like manner good men, especially in times of distress and trouble, used to wander
about in sheepskins and goatskins, Heb_11:37 which seem to be the same sort of
raiment: and now, in imitation of such like good men, and true prophets of the Lord,
particularly Elijah, the false prophets, as Jarchi and Kimchi observe, in order to deceive
the people, and pass for true prophets, put on such rough and hairy garments, as if they
were very humble and self denying men. Braunius (t) thinks the prophet may have
respect to a custom among the idolatrous prophets, who used to clothe themselves with
the skins of the sacrifices, and lie on them in their temples, in order to obtain dreams,
and be able to foretell future things; of which See Gill on Amo_2:8 but it seems to have
respect to the habits of the monks and friars, and of the different orders by which they
are distinguished as religious persons, and gain respect and veneration among men; and
under the guise of sanctity and devotion, and of an austere and mortified life, impose
their lies and deceptions upon them; but now will lay their habits aside, as being
ashamed of their profession and principles.
JAMISO , "prophets ... ashamed — of the false prophecies which they have
uttered in times past, and which the event has confuted.
rough garment — sackcloth. The badge of a prophet (2Ki_1:8; Isa_20:2), to mark
their frugality alike in food and attire (Mat_3:4); also, to be consonant to the mournful
warnings which they delivered. It is not the dress that is here condemned, but the
purpose for which it was worn, namely, to conceal wolves under sheep’s clothing
[Calvin]. The monkish hair-shirt of Popery, worn to inspire the multitude with the
impression of superior sanctity, shall be then cast aside.
CALVI , "Zechariah proceeds with the same subject, but in other words and in
another mode of speaking, and says, that so great would be the light of knowledge,
that those who had previously passed themselves as the luminaries of the Church
would be constrained to be ashamed of themselves. And he farther shows how it was
that so great and so gross errors had arisen, when the whole of religion had been
trodden under foot, and that was because Satan had veiled the eyes and minds of all,
so that they could not distinguish between black and white.
And such ignorance has been the source of all errors under the Papacy. How great
has been the stupidity of that people, as they have indiscriminately admitted
whatever their ungodly teachers have dared to obtrude on them? And in their
bishops themselves, and in the whole band of their filthy clergy, how great a
sottishness has prevailed, so that they differ nothing from asses? For artisans, and

53. even cowherds, surpass many of the priests and many of the bishops, at least in
common prudence. While then there was such ignorance in these asses, there could
not have been any difference made between truth and falsehood. And then when
they put on fine rings, and adorn themselves with a forked metre and its ornaments,
and also display their crook, and appear in all their pontifical splendor, the eyes of
the simple are so dazzled, that all think them to be some new gods come down from
heaven. Hence these prelates were beyond measure proud, until God stripped off
their mask: and now their ignorance is well known, and no one among the common
people is now deceived.
How then is it, that many are still immersed in their own errors? Because they wish
to be so; they close their own eyes against clear light. The kings themselves, and
such as exercise authority in the world, desire to be in their filth, and are indifferent
as to any kind of abomination; for they fear lest in case of any innovation the
common people should take occasion to raise tumults. As they themselves wish to
remain quiet, hence it is that they defend with a diabolical pertinacity those
superstitions which are abundantly proved to be so. And the people themselves
neither care for God nor for their own salvation. Hence then it is, that almost all,
from the least to the greatest, regard these asses, who are called prelates, as the most
ignorant, and yet they submit to their tyranny. However this may be, the Lord has
yet discovered the shame of those who had been a little while ago almost adored.
This is what Zechariah now declares, Ashamed, he says, shall all the Prophets be in
that day, every one for his own vision, when they shall have prophesied. And the
concession, of which we have spoken, is not without reason; for when the brawling
monks about thirty years ago ascended their pulpits, or the prelates, who
theatrically acted their holy rites, there was nothing, but what was divine and from
heaven. Hence with great impudence they boasted themselves to be God’s
messengers, his ministers, vicars, and pastors; though the name of pastors was
almost mean in their esteem; but they were Christ’s vicars, they were his
messengers, in short, there was nothing which they dared not to claim for
themselves. The Prophet ridicules this sort of pride, and seems to say, “Well, let all
their trumperies be prophecies; and all their babblings, let these be for a time
counted oracles: but when they shall thus prophesy, the Lord will at length make
them ashamed, every one for his vision. ”
It follows, And they shall not wear a hairy garment that they may lie; that is, they
shall not be solicitous of retaining their honor and fame, but will readily withdraw
from courting that renown which they had falsely attained. It appears from this
place that Prophets wore sordid and hairy garments. Yet interpreters do not
appropriately quote those passages from the Prophets where they are bidden to put
on sackcloth and ashes; for Isaiah, while announcing many of his prophecies, did
not put on sackcloth and ashes, except when he brought some sad message. The
same also may be said of Jeremiah, when he was bidden to go naked. But it was a
common thing with the Prophets to be content with a hairy, that is, with a sordid
and mean garment. For though there is liberty allowed in external things, yet some
moderation ought to be observed; for were I to teach in a military dress, it would be

54. deemed inconsistent with common sense. There is no need of being taught as to what
common decency may requite. The true Prophets accustomed themselves to hairy
garments in order to show that they were sparing and frugal in their clothing as well
as in their diet: but they attached no sanctity to this practice, as though they
acquired some eminence by their dress, like the monks at this day, who deem
themselves holy on account of their hoods and other trumperies. This was not then
the object of the Prophets; but only that by their dress they might show that they
had nothing else in view but to serve God, and so to separate themselves from the
world, that they might wholly devote themselves to their ministry. ow the false
Prophets imitated them; hence Zechariah says, they shall no more wear a hairy
garment, that is, they shall no more assume a prophetic habit.
His purpose was, not to condemn the false Prophets for wearing that sort of
garment, as some have supposed, who have laid hold of this passage for the purpose
of condemning long garments and whatever displeased their morose temper; but the
Prophet simply means, that when purity of doctrine shall shine forth, and true
religion shall attain its own honor, there will be then no place given to false
teachers; for they will of themselves surrender their office, and no longer try to
deceive the unwary. This is the real meaning of the Prophet: hence he says, that they
may lie. We then see that hairy garments are condemned on account of a certain end
— even that rapacious wolves might be concealed under the skin of sheep, that foxes
might introduce themselves under an appearance not their own. This design, and
not the clothing itself, is what is condemned by Zechariah. He afterwards adds —
COFFMA , ""And it shall come to pass in that day, that the prophets shall be
ashamed every one of his vision, when he prophesieth; neither shall they wear a
hairy mantle to deceive."
This merely describes the utter banishment of pagan priests from any credibility in
the days of the Messiah. The whole institution of the false prophets of paganism
shall become so unpopular that all who were found connected with it would be
despised and made ashamed.
We must reject absolutely the notion of Smith and others who would include the
prophets of Jehovah as objects of this prophecy. "It is not merely false prophecy,
but prophecy in general."[11] He "proved" this by stating that, "Amos refused to
call himself a prophet";[12] but, of course, that is merely an example of one false
interpretation being used to bolster another false interpretation. Amos did not
refuse to call himself a prophet, affirming in the most uncertain words that God
indeed gave him the message to Israel. He did say in Amos 7:14: "I was not a
prophet; neither was I a prophet's son ..."; but what he was saying is not that, "I am
not a prophet," but that I WAS not a prophet at the time I was called to the
prophetic office. (See full comment on this in our series, Commentary on the Minor
Prophets, vol. 1, p. 203.) In ew Testament times, Agabus and others were true
prophets of God; their word was trusted; and this shows that Zechariah was not
here prophesying the cessation of true prophecy. That was a prophecy, which in

55. time, Paul would declare in 1 Corinthians 13:8; and that apostle indicated that such
a cessation was yet future from his own times. It is regrettable that Keil and others
following him must be held in error on this particular interpretation, despite their
usual dependability.
TRAPP, "Zechariah 13:4 And it shall come to pass in that day, [that] the prophets
shall be ashamed every one of his vision, when he hath prophesied; neither shall
they wear a rough garment to deceive:
Ver. 4. The prophets shall be ashamed every one of his vision] Of their Midianitish
dreams, which they had first dreamed, and then told it for gospel to their fond
neighbours. They shall be so clearly convinced, that they shall blush and bleed to
think how they have been besotted, how many souls they have murdered, how often
they have even straddled over hell’s mouth, and yet have been preserved, 2
Thessalonians 2:10; 2 Thessalonians 2:12; {See Trapp on "2 Thessalonians 2:10"}
{See Trapp on "2 Thessalonians 2:10"} This makes them shame and shent
{disgrace} themselves in the presence of God and his people, saying, "O my God, I
am ashamed, and blush to lift up my face to thee, my God; for our iniquities are
increased over our head, and our guilt is grown up to the heavens," Ezra 9:6. This
was fulfilled in those scribes and Pharisees that afterwards became believers, and
said, with Saint Paul, "Beware of the concision. For we are the circumcision, which
worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the
flesh," Philippians 3:2-3. Luther revolted from the Popish religion which he had
held and maintained, taking it for an honour to be called apostate by them; that is,
as he interpreted it, one that had fallen from the devil, Qui fidem diabolo datam non
servavit. Bugenhagius, when he first read Luther’s book de Captivitate Babylonica,
pronounced it to be the most pestilent piece that ever was published; but afterwards,
when he had better considered, he grew ashamed of that rash censure, and
protested that Luther only was in the right, and all that held not the same that he
did were utterly deceived. Latimer was of the like mind after that he had once heard
Bilney’s confession. Vergerius, after he had read Luther’s books with purpose to
confute them, Denckius and Hetserus, two great Anabaptists in Germany, retracted
their former false doctrines, and repented of their licentious and abominable
practices (Scultet. Annul.). The former of them, being converted by Oecolampadius,
grew ashamed of his pretended visions, and died piously at Basle. The latter was
beheaded at Constance for his multiplied adulteries: which first he sought to defend
by Scripture, but afterwards died very penitently, confessing his former filthinesses,
giving glory to God, and taking shame to himself. These two were learned men, well
skilled in the Hebrew; and had joined their forces in translating the prophets into
the Dutch tongue. But oh how few such as these and of that sort of people shall a
man meet with today! Copp, indeed, that arch-ranter, Venereus ille furcifer, et Cleri
dehonestamentum, is said to have newly set forth his recantation, which I have not
yet seen, and therefore cannot tell what to say to it. Only I wish he deal not as
Bernard Rotman, that first Anabaptist, and Islebius Agricola, that first Antinomian,
did in Germany; who both of them, having condemned their own errors, and
recanted them in a public auditory, printing their revocation, yet afterwards they
relapsed into the same errors, and stoutly stood to them, when Luther was dead and

56. more liberty was afforded, so hard a thing it is to get poison out when once
swallowed down; and having once said yea to the devil, though but in a little, to say
him nay again, when a man pleaseth; such a man especially, quem puduit non fuisse
impudentem (Augustin), who had gloried in his shame and taken pleasure in his
unrighteousness, 2 Thessalonians 2:12 qui noluit solita peccare, who not wishing to
become accustomed to sinning, as Seneca saith of some in his time, that is, none of
the ordinary sort of sinners, but hath sought to out sin others, as unhappy boys
strive who shall go furthest in the dirt.
I will not say but such, by the Almighty power of God, may be reclaimed, and made
to see that there is no fruit to be had of those errors and enormities whereof they are
now ashamed, since the end of those things (in the desert of them) is death, Romans
6:21-22; but now being made free from sin, and become servants to God, they will
have very great cause to be thankful to God for the cure; sith jealousy, frenzy, and
heresy are held hardly curable, the leprosy in the head concludes a man utterly
unclean, and excludes him the camp. Heresy is by the apostle compared to a
precipice, vortex, or whirlpool, that first turns a man round, and then sucks him in,
περιφερεσθε, Hebrews 12:9, and by others to the Syren’s banks, covered with dead
men’s bones, to Goodwin’s Sands, that swallow up all ships that come near them, or
to the harlot’s house, whence few or none return alive, Proverbs 7:26-27.
WHEDO , "4. In that day — When all are prophets.
The prophets — Those who until then were members of the prophetic order.
Shall be ashamed every one of his vision — A twofold interpretation is possible;
either, they will be put to shame because their visions remain unfulfilled (compare
Isaiah 1:29), or they will be so ashamed of their office that they will withdraw from
it. The latter is to be preferred.
When he hath prophesied — Better, when he would prophesy; when the suggestion
comes to continue his former activity.
either shall they wear a rough garment — R.V., “hairy mantle.” Such mantle was
worn by Elijah (2 Kings 1:8)
and by John the Baptist (Matthew 3:4); it may be that this was the conventional
garb of the professional prophet; this they will discard.
To deceive — Any teaching given under the guise of prophecy will be deception,
since the era of the prophet as a special teacher has passed.
BE SO , "Verse 4-5
Zechariah 13:4-5. The prophets shall be ashamed every one 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. either shall they wear a rough
garment to deceive — The true prophets were wont to wear rough or hairy

57. garments, and therefore the false ones did the same, in order to pass off their
impostures; but the words here imply that they should do this no longer. But he
shall say, I am no prophet — The name they so much affected before, they shall
quite disown. I am a husbandman; man taught me to keep cattle from my youth —
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 from his
youth. Mr. Harmer’s observations on this passage, which he justly parallels with the
declaration of Amos 1:14, go to show the incompatibility of such active and
laborious employments with the retired and sedentary life of those who were trained
up in the schools of the prophets, in order to qualify themselves for that profession.
PETT, "Verses 4-6
The False Prophets Will Be Ashamed Of Having Been Prophets (Zechariah 13:4-6).
Zechariah 13:4-5
‘And it will happen that the prophets will be ashamed every one of his vision when
he prophesies, neither will they wear a hairy mantle to deceive. But he will say, “I
am a tiller of the ground, for I have been made a bondman from my youth.” ’
It is clear that when some members of the prophetic cult prophesied they would
wear a hairy mantle to depict themselves as following in the line of Elijah (2 Kings
1:8). In the coming days of the Messiah they ‘will be ashamed of their vision’, that is
they will not tell anyone what they have seen. So they will cease wearing a hairy
mantle in order to deceive people. Instead they will depict themselves as honest sons
of toil, as tillers of the ground and as bondmen, bound to menial service and
therefore not free. For they will be ashamed for it to be known that they were once
prophets.
Zechariah 13:6
‘And one shall say to him, “What are these wound in your hands?” Then he will
answer, “Those with which I was wounded in the house of my friends.”
When people see the wounds made in the hands of the false prophets by their
parents, and hear them say they are tillers of the soil, their suspicions will be
aroused, for they will recognise the punishment of a false prophet. So they will ask
what the wounds are, and the false prophet will make an excuse. The excuse is
double edged. On the one hand he tries to persuade them that he received them
while partying with his friends. But on the other hand the statement is also true, for
those who really so dealt with him were truly his friends for they caused him to
cease his false profession.
The One True Prophet Who was falsely pierced (Zechariah 12:10) would also use
these words. But in His case the words would be more ironic. He was wounded by
those who had professed to be His friends (see Zechariah 13:7).

58. 5 Each will say, ‘I am not a prophet. I am a
farmer; the land has been my livelihood since my
youth.[a]’
BAR ES, "And he shall say - Repudiating his former claims, “I am a
husbandman:” for a man hath taught me from my youth.” There was no room then for
his having been a false prophet, since he had had from his youth one simple unlettered
occupation, as Amos said truly of himself; “I was no prophet, neither was I a prophet’s
son: but I was an herdsman and a gatherer of sycamore fruit” Amo_7:14. The prophet
does not approve the lie, any more than our Lord did the injustice of the “unjust
steward.” Our Lord contrasted the wisdom “in their generation” of a bad man for his
ends, with the unwisdom of “the children of light,” who took no pains to secure their
God. Zechariah pictures vividly, how people would anyhow rid themselves of all
suspicion of false prophesying.
CLARKE, "But he shall say, I am no prophet - This must be the case of a false
prophet or diviner, who had been obliged to give up his infamous practice, and become
even a laborer in the land. But having been known to be such, he is questioned by the
people to see if he still were addicted in heart to the same practices. He declares he is no
prophet, neither true nor false; that he is now a husbandman, and was brought up a
herdsman.
GILL, "But he shall say, I am no prophet,.... That he is not of the Romish clergy,
or of any of their religious orders, having laid aside his habit:
I am an husbandman; he shall put on the habit of a husbandman, and work for his
bread; for he will not be able to support himself, as before, with the sale of pardons and
indulgences, and by praying souls out of purgatory; for no man hereafter will buy of his
merchandise, Rev_18:11 and he will be ashamed of his former calling and traffic, and
will not own that he was ever concerned therein; but will affirm that he was never of the
Romish clergy, but always a layman, and employed in husbandry:
for man taught me to keep cattle from my youth; he will say he was brought up to
husbandry, or in some mechanic business, from his youth, and never was in any convent

59. or monastery, or of any religious order: it may be rendered, "for man made me to work
from my youth" (u); and is not to be restrained to keeping cattle, or any particular
employment.
JAMISO 5-6, "The detection of one of the false prophets dramatically represented.
He is seized by some zealous vindicator of the law, and in fear cries out, “I am no
prophet.”
man — that is, one.
taught me to keep cattle — As “keeping cattle” is not the same as to be “an
husbandman,” translate rather, “Has used (or ‘appropriated’) me as a servant,” namely,
in husbandry [Maurer]. However, husbandry and keeping cattle might be regarded as
jointly the occupation of the person questioned: then Amo_7:14, “herdman,” will accord
with English Version. A Hebrew kindred word means “cattle.” Both occupations, the
respondent replies, are inconsistent with my being a “prophet.”
CALVI , "He describes repentance in this verse more fully. When Paul wished to
exhort the faithful to newness of life, he said,
“Let him who has stolen, steal no more; but rather work with his own hands, that he
may relieve the wants of others.”
(Ephesians 4:18.)
Paul notices two parts of repentance, — that thieves are to refrain from acts of
dishonesty and wrong, — and that they ought to labor in order to aid others and
relieve their wants. So also Zechariah mentions these two particulars, — that false
prophets will give up their office, — and that they will then spend their labor in
doing what is right and just, supporting themselves in a lawful and innocent
manner, and affording aid to their brethren.
Having spoken already of the former part, he repeats the same thing again, I am not
a prophet. It is then the first thing in repentance, when they who had been
previously the servants of Satan in the work of deception, cease to deal in
falsehoods, and thus put an end to their errors. ow follows the progress, — that
they who lived before in idleness and in pleasures under the pretext of sanctity,
willingly devote themselves to labor, and continue no longer idle and gluttonous as
before, but seek to support themselves by just and lawful employment. It would not
then have been enough for him to say, I am no prophet, had he not added, I am an
husbandman; that is, I am prepared to labor, that I may support myself and aid my
brethren.
A half reformation might probably succeed with many at this day. Were many
monks sure that a rich mess would continue to them in their cloisters, and were also
the milted bishops and abbots made certain that nothing of their gain and profit
would be lost to them, they would easily grant a free course to the gospel. But the
second part of reformation is very hard, which requires toil and labor: in this case
the stomach has no ears, according to the old proverb. And yet we see what the

60. Prophet says, — that those are they who truly and from the heart repent, who not
only abstain from impostures, but who are also ready to get their own living,
acknowledging that they had before defrauded the poor, and procured their support
by rapine and fraud.
The Prophet no doubt speaks of impostors, who were then numerous among the
Jews; and there were also women who boasted that they were favored with a
prophetic spirit; and the true prophets of God had to contend with these sorceresses
or wise women, who had ever intruded themselves during a confused state of things,
and undertook the office of teaching. As then there were at that time many idlers
who lived on superstition, rightly does the Prophet send them away to cultivate the
land. So at this day there are many brotherlings who hide their ignorance under
their hood, and even all the papal clergy, under the sacred vestment, as they call it;
and were they unmasked, it might easily be found out, that they are the most
ignorant asses. ow, as the Lord has abundantly discovered their baseness, were
they to acknowledge that they have been impostors, what would remain for them,
but willingly to do what they are here taught? that is, to become husband men
instead of being prophets.
As to the end of the verse, some retain the word Adam; others render it man; and
generally the word Adam means man in Scripture. But they who think that
Zechariah speaks of the first man, adduce this reason, — that as this necessity of
“eating his bread by the sweat of his face” (Genesis 3:9) was imposed on all
mankind after the fall, so also all his posterity were thus taught by Adam their first
parent; but this interpretation seems too far-fetched. I therefore take the word
indefinitely; as though he had said, “I have not been taught by any master, so as to
become capable to undertake the prophetic office; but I am acquainted only with
agriculture, and have made such progress, that I can feed sheep and oxen; I am
indeed by no means fit to take upon me the office of a teacher.” I take the passage
simply in this sense.
With regard to the verb ‫,הקנני‬ ekenni, ‫,קנה‬ kene, means to possess, to acquire; but as
the word ‫,מקנה‬ mekene, which signifies a flock of sheep or cattle, is derived from this
verb, the most learned interpreters are inclined to give this meaning, “Man has
taught me to possess sheep and oxen.” I am however disposed to give this rendering,
as I have already stated, “Man has taught me to be a shepherd.” (173)
The import of the whole is, — that when God shall discover the ignorance, which
would so prevail in the Church, as that the darkness of errors would extinguish as it
were all the light of true religion, then they who repent shall become so humble, as
to be by no means ashamed to confess their ignorance and to testify that they had
been impostors as long as they had under a false pretense assumed the office of
prophets. The Spirit of God then requires here this humility from all who had been
for a time immersed in the dregs of falsehood, that when they find that they are not
fit to teach, they should say, “I have not been in school, I was wholly ignorant, and
yet I wished to be accounted a most learned teacher; at that time the stupidity of the
people veiled my disgrace: but now the light of truth has shone upon us, which has

61. constrained me to feel ashamed; and therefore I confess that I am not worthy to be
heard in the assembly, and I am prepared to employ my hands in labor and toil, that
I may gain my living, rather than to deceive men any longer, as I have hitherto
done.”
For another man hath possessed me from my youth. — ewcome
For I have been in a state of slavery from my youth. —Henderson
The latter is a very loose paraphrase; the first is the literal rendering; “another”
need not be have been put in. “Disclaiming all pretensions to the character of a
prophet, he shall profess himself to be no other than a plain laboring man, employed
in husbandry business by those whose property he had been, quasi adstrictus glebae
, from his youth.” — Blayney.
The line may be rendered, as proposed by Parkhurst,
For man has purchased me in my youth.
— Ed.
COFFMA , ""But he shall say, I am no prophet, I am a tiller of the ground; for I
have been made a bondman from my youth."
We construe this verse as an elaboration of the discomfiture of the false prophets,
resulting in their shame, and even in denial (as here) of any connection with the
discredited and rejected institution of the pagan prophets. Such a position had once
been a lucrative and respected calling, but no longer. When forced out of the
temples, they would pretend that they had never been associated with them.
TRAPP, "Zechariah 13:5 But he shall say, I [am] no prophet, I [am] an
husbandman; for man taught me to keep cattle from my youth.
Ver. 5. But he shall say, I am no prophet] Oυκ ειµι µοναχος, I am no monk, no clerk,
I am not book learned, was the ignorant man’s plea in Chrysostom’s time, and so it
is still to this day; though it serves not his turn. But here the like speech is taken up
for a better purpose. Hoc etenim principium est resipiscentiae, saith Calvin here.
Here begins their repentance, viz. in a free acknowledgment of their ignorance and
utter unfitness for the office they had usurped.
I am no prophet] As for self-respects, that my belly might be filled and my back
fitted, Si ventri bene, si lateri (Horat.), I sinfully took upon me to be one, but I am a
husbandman, and can better hold the plough than handle a text; feed and follow a
flock of sheep than feed the flock of God (that have golden fleeces, precious souls),
taking the oversight thereof, not for filthy lucre, but of a ready mind. 1 Peter 5:2

62. For man taught me to keep cattle from my youth] q.d. Shepherdy and husbandry I
have been ever trained up to, and can better therefore skill of than of preaching,
which is certainly Ars artium et scientia scientiarum, the art of arts, the science of
sciences, as one said; whereunto Melancthon addeth that it is the misery of miseries.
And of the same mind was his colleague, Luther, when he said, A householder’s
pains is great, a magistrate’s greater, but a minister’s greatest of all; and afterward
added, that if it were lawful to him to leave his calling, he could with more ease and
pleasure dig for his living, or do any other hard labour, than undergo a pastoral
charge. The mystery thereof is not an idle man’s occupation, an easy trade, as some
fondly conceit. The sweat of the brow is nothing to that of the brain; besides dangers
on every hand for the work’s sake, and armies of cares, that give neither rest nor
respite, but are ready to overwhelm a man, επισυστασις, 2 Corinthians 11:28,
agmen subinde irruens (Illyr.). This made Luther affirm that a minister labours
more in a day many times than a husbandman doth in a month. Let no man,
therefore, in taking up the ministry, dream of a delicacy; neither let slow bellies
either invade it or hold it (as Popish asses and some impudent Alastores today do) to
pick a living out of it. It was an honest complaint of a Popish writer, We, saith he,
handle the Scripture, tantum ut nos pascat et vestiat, only that it may feed us and
clothe us. And Cardinal Cajetan, not without cause, cries out, that those among
them that should have been the salt of the earth had lost their savour; and were
good for little else but looking after the rites and revenues of the Church (Com. in
Matthew 5:1-48). ow for such as these that serve not the Lord Jesus Christ, but
their own bellies, that, like body lice, live upon other men’s sweat, or, like rats and
mice, do no more but devour victuals and run squeaking up and down, good is the
counsel of the apostle, "Let him that stole steal no more: but rather let him labour,
working with his hands the thing which is good, that he may have to give to him that
needeth," Ephesians 4:28; let him earn it before he eat it, 2 Thessalonians 3:10. This
is hard to persuade those abbey lubbers, that live at ease in cloisters, feeding on the
fat and drinking of the sweet; and those idol shepherds, that feed themselves and
not the flock. O Monachi vestri stomachi. Erasmus truly told the Elector of Saxony
that Luther, by meddling with the Pope’s triple crown and with the monks’ fat
paunches, had procured himself so great ill-will among them. One of them brake out
in a sermon into these angry words: If I had Luther here I would tear out his throat
with my teeth; and then make no doubt with the same bloody teeth to eat my maker
at the Eucharist. How much better were it for such false prophets with "quietness to
work and eat their own bread," 2 Thessalonians 3:14, than to drink the blood of
other men with their lives (as David spake in another case, 1 Chronicles 11:19), yea,
with their souls, which perish by their insufficiency and gastrimargy! Sed venter
non habet aures. But the belly hath no ears. Ease slayeth the foolish. on minus
difficulter a deliciis abstrahimur, quam canis ab uncto corio, among other scandals
and lets of the Jews’ conversion this is not the least, that they must quit their goods
to the Christian. And the reason is, for that in baptism they renounce the devil and
all his works, part whereof (say the Papists among whom they live) are the Jews’
goods; being gotten either of themselves or of their ancestors by usury. ow this is
such cold comfort to men of their metal, that they have little mind to turn Christian;
and as little doubtless have such as, with these in the text, have got their living by

63. lying; and through covetousness with feigned words made merchandise or prize of
men’s precious souls, to return to the hard labour of husbandry or any other lawful
but painful employment; yet this was done both in Wycliffe’s days by many friars
that fell to him, and embraced his opinions, and in the reformation by Luther, many
monks and nuns betook themselves to honest trades, renouncing their Popish vows
and orders; yea, Scultetus reporteth that at Augsburg, in Germany, by the powerful
preaching of Dr John Speiser, A. D. 1523, some harlots forsook the public stews, and
married to honest men, lived chastely, and were great painstakering persons.
WHEDO , "Verse 5-6
Zechariah 13:5-6 indicate with what vehemence everyone will deny that he is a
prophet
He shall say — The subject is not everyone of Zechariah 13:4, but the indefinite one,
“one shall say”=it shall be said (G.-K., 144d), not necessarily by one who has been a
prophet, for in such a case the statement would be an untruth, but by anyone who is
suspected of claiming (compare Zechariah 13:6) to be a prophet.
I am no prophet — Compare Amos 7:14, but here the denial is made for another
reason; the speaker disclaims any and all connection with the prophetic office.
Man taught me to keep cattle from my youth — Better, R.V., “I have been made a
bondman from my youth.” This answer need not be considered an untruth; and yet
it receives additional force if we suppose that the prophet means to teach that in that
day a person would rather assume the most despicable position, that of a slave, than
be suspected of being a prophet. The reply proves unsatisfactory, and in Zechariah
13:6 the inquirer is represented as continuing the questioning.
What are these wounds in thine hands? — R.V., “between thine arms.” The
suspicion seems to have been aroused in this case by the presence of wounds on the
body of the suspect. The last three words have been variously interpreted, as
referring to wounds on the palms of the hands, or on the arms, or between the arms,
that is, on the breast. The last seems the most probable (compare 2 Kings 9:24); but
the place of the wound is not essential. The nature of the wounds is not certain; they
cannot be connected with Zechariah 13:3; the questioner, connecting them,
apparently, with the custom described in 1 Kings 18:28 (compare Deuteronomy
14:1; Jeremiah 16:6), seems to consider them marks of devotion, self-inflicted in the
pursuit of the prophetic office, perhaps in order to create prophetic ecstasy; but this
does not imply that he considered the person addressed a heathen or a false prophet,
as distinguished from a true prophet. In reply the suspect insists that the wounds
have nothing whatever to do with the prophetic office.
I was wounded in the house of my friends — The last word, literally, lovers, or
paramours, is often used of idols (compare Hosea 2:7; Hosea 2:10), and some give to
it that meaning in this passage. If this is correct the reply contains an admission that
at one time the speaker had taken part in idolatrous practices; but even then the
form of the verb excludes the idea of self-mutilation. The context favors another

64. interpretation, namely, to take lovers or friends literally, but not of the speaker’s
parents, for in Zechariah 13:5 he states that he has been a bondman from his youth,
and the word here is used only of fresh wounds, so that the reference cannot be to
punishment received in childhood. He means rather that he received the wounds in
a “common brawl” in the house of his friends. The willingness with which he makes
the admission indicates how anxious he is to remove all suspicion that he is in any
way connected with the prophetic office.
PULPIT, "I am an husbandman. The imposter shall confess the truth about himself,
and own that he is only "a tiller of the ground ( ἄνθρωπος ἐργαζόµενος τὴν γῆν)," as
Genesis 4:2. The abnegation in Amos 7:14 is quite different in character. Man
taught me to keep cattle; literally, man bought (or, possessed) me; Revised Version,
I have been made a bondman. So eager is he now to hide his false pretensions, that
he is willing, to be considered a slave, employed from his youth in farm work, and
therefore incapable of executing the prophetical office. Vulgate, Quoniam Adam
exemplum meum ab adoloscentia mea; i.e. "I have followed the example of Adam in
tilling the ground and in earning my bread by the sweat of my brow." St. Cyril and
some modern commentators hold that the false prophet says this in sorrow and
repentant, not with any idea of deceiving; and that herein is exhibited a signal
instance of the grace of God in the Messanic period, when even such sinners are
converted from the error of their ways.
6 If someone asks, ‘What are these wounds on
your body[b]?’ they will answer, ‘The wounds I
was given at the house of my friends.’
BAR ES, "And one shall say unto him, What are those wounds in thy
hands? - The words are simple; the meaning different , according as they are united
with what immediately precedes, or the main subject, Him whom they pierced, for
whom they were to mourn, and, on their mourning, to be cleansed, and of whom it is
said in the next verse, “Awake, O sword, against My Shepherd.” Jerome and others
explain it of the punishment inflicted by parents. “These wounds and bruises I received,
condemned by the judgment of my parents, and of those who did not hate but loved me.
And so will truth prevail dissipating falsehood, that he too, who was punished for his
own fault, will own that he suffered rightly.”

65. But wounds of chastisement are not inflicted on the hands, and the punishment of
false prophecy was not such wounds, but death. Wounds in the hands were no
punishment, which parents would inflict. They were the special punishment of the cross
, after sustaining which, One only lived. The most literal interpretation, then, of the
wounds in the hands harmonizes with the piercing before, and the smiting of the Good
Shepherd which follows, of whom David too prophesied, “They pierced My Hands and
My Feet” Psa_22:16. “What are those wounds on Thy hands? How long, think you, and
how and by whom will this be said to Him? For ever and ever, unceasingly, and with
unspeakable admiration it will be said, both by God the Father, “to whom He was
obedient unto death, the death of the Cross” Phi_2:8 : it will be said also both by the
holy “angels” who “desire to look into” Him 1Pe_1:12, and by people whom He has
redeemed. O great miracle, wonderful spectacle, especially in the Lord of all, to bear
wounds in the midst of His Hands! And He shall say; “With these I was wounded in the
house of those who loved Me.” O great sacrilege, sacrilegious homicide, that such
wounds were inflicted in the house of those who loved. He will not say, ‘with these I was
wounded by those who loved Me,’ but ‘in the house of those who loved Me.’ For they who
inflicted them, loved Him not.
But they were the house of Abraham and Isaac and Jacob and David, and the rest like
them, who loved Me, and expected Me, who was promised to them. Yet so to speak is not
to answer the question, ‘what are these wounds?’ For it is one thing to ask, what are
these wounds, another to say, where they were inflicted. Having said, that they were
inflicted in the house of those who loved Me. He says, what they are, ‘the Cup which My
Father hath given Me to drink.’ For what He subjoins, is the Voice of the Father giving
the Cup. ‘Sword, awake, etc.’ is as though he said, Ask ye, What are these wounds? I say,
‘the tokens of obedience, the signs of the Father’s will and command. The Lord of hosts,
God the Father ‘hath not spared’ Me, ‘His own Son, but hath given’ Me ‘for’ you ‘all.’ And
He said, ‘Awake, o sword, against Jify Shepherd, and against the Man cohering to Me,’
which is as much as, ‘O Death, have thou power over My Son, My good Shepherd, the
Man who cohereth to Me, that is, who is joined in unity of Person with the Word who is
consubstantial with Me!’ And then, as though the sword asked, how or how far shall I
arise against this Thy Shepherd, he subjoins, ‘Smite the shepherd, and the sheep shall be
scattered.’ Hence, the Shepherd Himself, when about to be smitten, spake, ‘All ye shall
be offended because of Me this night. For it is written, I will smite the Shepherd and the
sheep shall be scattered’ Mat_26:31. So then to those who say, ‘what are those wounds in
the midst of Thy hands?’ is appositely subjoined the Voice of the Father, saying, ‘Awake,
O sword, against My Shepherd etc.’ in the meaning, ‘They are monuments of the Father’s
love, the tokens of My Obedience, because He ‘spared not His own Son,’ and I ‘became
obedient’ to Him for you all, ‘even unto death, and that, the death of the Cross. ‘“
CLARKE, "What are these wounds in thine hands? - Marks which he had
received in honor of his idols. But he shall excuse himself by stating that he had received
these marks in his own family; when, most probably, they had been dedicated to some of
those idols. See the note on Isa_44:5. I do not think that these words are spoken at all
concerning Jesus Christ. I have heard them quoted in this way; but I cannot hear such
an application of them without horror. In quoting from the Old Testament in reference
to the New, we cannot be too cautious. We may wound the truth instead of honoring it.

66. GILL, "And one shall say unto him, What are these wounds in thine
hands?.... That is, if thou art not a prophet, what is the meaning of these wounds in
thine hands? which design either those his father and mother had given him, when they
thrust him through for being a false prophet, Zec_13:3 or the mark of the beast he
received in his right hand, which he was obliged to take when he entered into holy
orders, Rev_13:9, or the wounds and stripes he gave himself, in the exercise of his
superstition and will worship:
then he shall answer, Those with which I was wounded in the house of my
friends; he will pretend that these were wounds he had privately in his father's family,
by way of correction, for not doing his civil and secular business as he ought to have
done; or he shall be obliged to confess the mark of the beast on him; or that these were
wounds he had given himself in the temples and churches, dedicated to angels and
saints, his patrons, friends, and lovers; with whom he committed spiritual adultery or
idolatry, and before whose images and shrines he had cut and given himself these
wounds and gashes, to the great dishonour of Christ, as if his crucifixion and wounds
were of no avail; wherefore his sufferings and death are next spoken of: and some
understand these words of Christ, introduced after this manner; the prophet having
spoken of the false prophet, thrust through by his parents, because that Christ would be
reckoned a false prophet and impostor by his countrymen the Jews, and be crucified by
them as such, represents the Jews as upbraiding him with his crucifixion, which they
suggest he righteously suffered, for seducing their nation: to which he replies, that
indeed he was crucified, and thereby wounded with the nails drove into his hands and
feet; and this usage he met with from those of his own nation, and who pretended to be
the friends of the Messiah, and to expect his coming, and this at or near Jerusalem,
where was the temple or house of God; but all this he endured, not for any crime he had
been guilty of, but according to the counsel and will, purpose and decree, of God;
whereby he was appointed the Shepherd of the flock; the Mediator between God and
man; the Saviour of his people; and to die such a death, in order to obtain salvation for
them; which counsel and will of God are clearly and strongly expressed in the following
verse Zec_13:7, and to this sense Capellus interprets the words.
JAMISO , "wounds in thine hand — The interrogator still suspects him: “If so, if
you have never pretended to be a prophet, whence come those wounds?” The Hebrew is
literally, “between thine hands.” The hands were naturally held up to ward off the blows,
and so were “thrust through” (Zec_13:3) “between” the bones of the hand. Stoning was
the usual punishment; “thrusting through” was also a fit retribution on one who tried to
“thrust Israel away” from the Lord (Deu_13:10); and perfects the type of Messiah,
condemned as a false prophet, and pierced with “wounds between His hands.” Thus the
transition to the direct prophecy of Him (Zec_13:7) is natural, which it would not be if
He were not indirectly and in type alluded to.
wounded in ... house of my friends — an implied admission that he had
pretended to prophecy, and that his friends had wounded him for it in zeal for God
(Zec_13:3). The Holy Spirit in Zechariah alludes indirectly to Messiah, the Antitype,
wounded by those whom He came to befriend, who ought to have been His “friends,”
who were His kinsmen (compare Zec_13:3, as to the false prophet’s friends, with Mar_
3:21, “His friends,” Margin, “kinsmen”; Joh_7:5; “His own,” Joh_1:11; the Jews, “of
whom as concerning the flesh He came,” Rom_9:5), but who wounded Him by the
agency of the Romans (Zec_12:10).

67. CALVI , "Here the Prophet, in order to finish what we explained yesterday, says
that such would be the discipline among the new people after having repented, that
each in his own house would chastise his sons and relatives: and it is an evidence of
perfect zeal, when not only judges perform their office in correcting wickedness, but
when also private individuals assist to preserve public order, each according to his
power. It is indeed true that the use of the sword is not allowed us, so that the
offender may be punished by his neighbor: but as it was always allowed by the law
of God, that when the matter did not come before a public tribunal, friends might
inflict punishment, Zechariah, alluding to this custom, says, that though they who
unjustly claimed the prophetic office and spread abroad false and impious errors,
should not be visited with capital punishment, yet such would be their zeal for true
religion, that friends would privately chastise such as they found to be of this
character.
If any one objects and says, that these two things are inconsistent, — that false
Prophets were punished with death, and that they were only chastised with stripes
or scourges. To this I answer, that Zechariah does not speak precisely of the kind
and mode of punishment, but says generally, that false teachers, even in the
estimation of their parents, were worthy of death; and that if they were treated
more gently they should yet suffer such a punishment, that they would through life
be mutilated and ever bear scars as proofs of their shame.
We may at the same time gather from the answer what proves true repentance, Say
will one, (it is put indefinitely,) or it will be said, What mean these wounds in thine
hands? Then he will say, I have been stricken by my friends. The Prophet shows
that those who had previously deceived the people would become new men, so as
patiently to bear correction; though it might seem hard when the hands are
wounded and pierced, yet he says that the punishment, which was in itself severe,
would bee counted mild, for they would be endued with such meekness as willingly
to bear to be corrected. Some apply this to Christ, because Zechariah has mentioned
wounds on the hands; but this is very puerile; for it is quite evident that he speaks
here of false teachers, who had for a time falsely pretended God’s name. As then
they say, that they were friends by whom they were smitten, they acknowledge
themselves worthy of such punishment, and they murmur not, nor set up any
complaint. (174) It now follows —
When oneshall say to him,
“Why arethese wounds in thine hands?”
Then he will say,
“Because I have been smitten at home by my friends,” or
by my lovers, [ ‫מאהבי‬ ].
Grotius, Blayney, and Henderson, consider the “wounds” or stripes, punctures or
marks, to have been those made in honor of some idol, and ascribed to friends for
the purpose of escaping punishment: but the obvious meaning is that stated by

68. Calvin, — that they were the wounds inflicted by the nearest relatives, particularly
mentioned in the 3rd verse, “and pierce him shall his father and his mother,” etc.
Marckius, Adam Clarke, and Henderson, agree with Calvin in repudiating the
notion that this verse is to be understood by Papal expositors: but Henry and Scott
refer to the sentiment without condemning or approving it. Both Jerome and
Theodoret refer, as it is done here, to the punishment inflicted by the parents; and it
is strange that any sound expounder could do otherwise. — Ed.
COFFMA , ""And one shall say unto him, What are those wounds between thine
arms? Then he shall answer, Those with which I was wounded in the house of my
friends."
(1) There are two ways of interpreting this verse, and we simply do not know which
is correct. We shall note the interpretation first which is popular with current
expositors.
These understand the verse as a further extension of the thought of Zechariah 13:5,
which is supported by the use of the first clause with its pronoun referring to the
false prophet. The picture is that of a former pagan priest who is questioned by
those seeking to expose him by calling attention to the "wounds" between his arms,
usually understood to be the markings of self-inflicted cuts incurred in the service of
pagan deities (See 1 Kings 18:28). The former pagan priest denies even that evidence
by answering that he had received such wounds "in the house of my friends," an
answer, which by any understanding of it must be counted evasive. "This answer
also is nothing more than an evasion."[13] This is by far the most natural and the
easiest explanation of this difficult passage. But some see in the expression, "I was
wounded in the house of my friends" a prophecy of our Lord.
(2) The understanding of this place as a prophecy of Jesus requires that the
"wounds" be understood, as did Keil: "The expression `between the hands' can
hardly be understood in any other way than as relating to the palms of the
hands."[14] This interpretation also requires that the connection with verse five be
denied, which is strongly done by Unger who alleged that it is independent of it.
"The supposition that this verse is inseparably connected to Zechariah 13:2-5, and
therefore still has the false prophet in mind, flagrantly ignores the context."[15]
Some scholars even allege that Christ had a connection with the "false prophet" in
this section, because the Pharisees put him to death as a "deceiver," or false
prophet, but we simply cannot accept that. If there indeed was a prophecy of Christ
in the reply of this former pagan priest who said, "I was wounded in the house of
my friends," it would have to be in the same category as the prophecy of the false
high priest of Israel in John 11:52-54. Of course, Jesus was "wounded" in the house
of those who "should have been" his friends; and he even referred to Judas as,
"Friend," when the traitor approached to plant the betrayal kiss upon his cheek,
but, to this point, we have never found a ew Testament reference referring this
passage to Jesus Christ. Such a ew Testament reference is what the advocates of
this interpretation need to establish the place as an authentic prediction concerning
Jesus.

69. TRAPP, 'Zechariah 13:6 And [one] shall say unto him, What [are] these wounds in
thine hands? Then he shall answer, [Those] with which I was wounded [in] the
house of my friends.
Ver. 6. And one shall say unto him, What are these wounds in thine hands?] Jerome
here supposeth the false prophet crucified for his false doctrine, and thereupon thus
questioned. This is better than that of the Popish interpreters, who will needs have it
to be meant of Christ, and of his wounds on the cross, as a deceiver of the people,
Oπλανος, Matthew 27:63, that deceiver to our very faces (Eustath.). Lucian the
atheist villanously termeth him εσκολοπισµενον σοφιστην, the crucified deceiver;
but the text is clear that the person here spoken to, and returning an answer, is the
false prophet, now a true convert; as appeareth by his fruits, which he bears quick
and thick; being like Aaron’s rod, soon changed from a withered stick into a
flourishing tree. Ashamed he is at heart of his former falsities; and as in heart, so in
habit he is altered; for he will no longer wear a rough garment, the garb of prophets
in those days, to deceive, as the Capuchins and other orders of friars, or rather liars,
at this day, 2 Kings 1:8, Isaiah 20:2, Matthew 3:4. He abrenounceth and abjureth,
quasi conceptis verbis, his former profession of a prophet or chief speaker among
others.
I am no prophet] But a plain husbandman, or a shepherd; that is all I can truly
pretend to. And lastly, in this verse, having passed through the Church’s discipline
as a seducer, he shall do as Joshua advised Achan, Give glory to the Lord my son,
and confess thy sin, Joshua 7:19; he shall approve of the Church’s severity used for
his correction, though he should go maimed or marked for it to his dying day. In
point of seducement (saith Mr Cotton, descanting upon this text), if a man upon
conviction shall see the wickedness of his way, and humble his soul before God, and
give satisfaction to the Church and State where he shall be convinced, on such
conviction and repentance we find liberty to pardon, but yet stigmatize him. But
what reason had the convocation held at Oxford to set a brand of ignominy upon
the cheeks of those outlandish divines that came to assist them, because they pleased
them not in the point of priests’ marriage, which they defended? Or Bishop Laud
for his Stigmata Landis on renowned Mr Prinne, for his constancy to the truth?
How much better his predecessors, Stephen Langton, who crucified that pseudo
Christ, who showed marks of wounds in his hands, feet, and sides, A.D. 1206, and
Odo Severus, who burnt King Edwin’s concubine (whom he most doted on) in the
forehead with a hot iron, and banished her into Ireland, A. D. 934.
ELLICOTT, "(6) In.—Better, between—i.e., on the hands and up the arms. His
interrogator accuses him of having cut himself in idolatrous worship (1 Kings
18:28). The meaning of the latter part of the verse depends on the interpretation put
on “my friends,” or “my lovers.” Some suppose these to be his false gods, and that
he confesses with shame that he had so cut himself in idolatrous worship; but the
passive verb is against this explanation. Others, better, suppose him to reply that
they are the stripes he has received in loving chastisement in the house of his parents

70. or relatives. In any case, he is anxious to disavow any pretence to prophecy.—
Throughout these passages “that day” extends over a considerable period, the limits
of which are hidden even from the prophet himself.
BE SO , "Zechariah 13:6. What are these wounds in thy hands — “Two ancient
usages,” Blayney thinks, “are alluded to; the one, that of the idolatrous priests and
prophets, who sought to engage the attention and favour of their deity by cutting
and slashing themselves, as the priests of Baal did, 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:” see note on Jeremiah 16:6. It appears, also, from Jeremiah
48:37, that these cuttings were performed on the hands in particular. “When
therefore the man, now ashamed of his pretensions to prophesy, came to be
challenged for those scars that were visible on his hands, he would deny them to
have proceeded from any idolatrous cause; but would have them thought to be
marks left by those wounds which he gave himself in the house of his relations and
friends, in the paroxysms of his grief for the loss of them.” The word ‫,מכות‬ however,
here rendered wounds, may be translated strokes, or marks, and is thought by many
learned interpreters to signify some particular marks or characters, imprinted on
the body of the person here spoken of, in honour of the particular God he
worshipped. Thus the worshippers of Bacchus had an ivy leaf imprinted on their
bodies. These impressions were most frequently made on the hands, to which the
expression, Revelation 13:16, receiving the mark of the beast on the right hand,
alludes; so that, according to this interpretation, the meaning of what is said here
must be that, in the times here spoken of, inquiry would be made of those in whose
hands any marks or characters were perceived, by what means they came there, and
what they signified. These marks, Bishop Lowth observes, on Isaiah 44:5, “were
made by punctures rendered indelible by fire, or by staining; thus the slave was
marked with the name of his master; the soldier of his commander; the idolater with
the name or ensign of his god. And the Christians seem to have imitated this
practice, by what Procopius says, ‘Because many marked their wrists, or their arms,
with the sign of the cross, or with the name of Christ.’“ Then he shall answer, Those
with which I was wounded in the house of my friends — This is given as the answer
which the person who had been addicted to idolatry, and had received the marks of
some false god in his hands, would make to the above-mentioned inquiry; he would
conceal the truth, and pretend that they were not marks belonging to any god, but
marks which he wore in his flesh by way of honour to, or in token of, his
dependance on the family which had taken him under their patronage. Several
interpreters understand this verse of the wounds of Christ, and the rather because a
remarkable prophecy of his being wounded for our transgressions, by the sword of
divine justice, follows in the next verse. And certainly the passage is very capable of
such an interpretation; for, as the Jews professed to be the friends of the promised
Messiah, and he had conducted himself in the most friendly manner toward them;
when he was scourged, nailed to the cross, and pierced, he might, with great
propriety, be said to have been wounded in the house of his friends.
EXPOSITOR'S DICTIO ARY, "The Incentives to Worship (For Ascensiontide)

71. Zechariah 13:6
The Prophet is anticipating the first Ascension Day, the day the Church observed
last Thursday; a day which, for the importance of the event it commemorates, ranks
with Christmas and with Easter. He is looking on to the first Ascension Day. Think
what the picture is that floats up before him: The Passion is over; the Cross is
ended; the forty days after the Resurrection are completed; and, at last, the great
and final day has come, and from the mountain"s summit the conquering Saviour is
preparing to return to His Throne. The battlements of heaven are lined with the
angel hosts ready to do Him welcome. The golden gates of heaven have swung back
to receive Him, and from out those gates runs the chorus of the heavenly choir, "Lift
up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of
glory shall come in". And as they watch and wait, the question passes along those
angel ranks: In what shape, in what appearance will He come? Will He come as they
saw Him leave His Throne before He took human flesh, or will He come as they saw
Him last when they spread their wings around the Cross? How will He come? And
as they ask, He enters in at the open door, and they see at once that He comes not as
He went, for in His hands and feet and side are the wound-marks of His suffering.
The question runs through the astonished angel host," What are these wounds in
Thy hands?" And He answers in the tones that are so familiar on earth and in
heaven, "The wounds with which I was bruised in the house of My friends".
I. What does the vision of the Prophet say to us Today? It tells us of the eternal
measurements of sin; it tells us of the eternal assurances of love; it tells us of the
eternal measurements of prayer; but does it not tell us something else? Surely it tells
us, and in moving, pathetic tones of its own, the eternal incentives to worship. You
and I are slow to worship God. You and I are apt to be careless and neglectful of the
worship of God. I cannot think of any picture in the Bible which will come to us
with more force than this, "What are those wounds in Thy hands? ""Those with
which I was wounded in the house of My friends." For see what the vision has to do
with worship. What is the ground, the real ground, upon which all worship rests?
Surely it is belief in a living Christ. You do not worship a dead Christ upon the
Cross, you worship a living Christ upon the Throne. God forbid that you and I
should ever lose sight of the picture of the Christ upon His Cross; but if we are to
worship God with all earnestness, with all reverence, with the devotion of all the
best powers that we have, it is not a Christ upon the Cross that we must look to, it is
a living Christ upon the Throne: "I am He that liveth eternally". You hear Christ
say those words, and there is only one thing for you and me to do: to fall down and
worship Him that liveth for ever and ever.
II. And what is the motive power of worship? Is it not just gratitude for mercies
received? I cannot think of any more beautiful description of worship than that
which the Psalmist gives us: "I love the Lord, because He hath heard my voice and
my supplications ". But directly he says, "I love the Lord," what does he go on to
say in response to that love? He goes on to declare his intention to worship: "I will
take the cup of salvation, and call upon the name of the Lord. I will pay my vows
unto the Lord now, in the presence of all His people." What makes the neglect of

72. God"s worship so terrible Today is that it reveals the want of grateful hearts. There
cannot be a man or woman living on God"s earth who is able to say, "I love the
Lord, because He hath heard the voice of my supplication," who must not perforce
go on to say, "What can I render to the Lord? This, at any rate, I can render, poor
sinner though I Amos , "I will take the cup of salvation... I will pay my vows unto
the Lord ". I will worship the God to whom I owe my all."
III. And, last of all, what is the characteristic of worship? Where does it find its
noblest feature? Is it not in this: ot in what I receive, but what I give? The very
motto of all true worship is this:
"It is more blessed to give than to receive". What is the true, the highest feature of
worship? I tell you it is the consecration of the best of everything to God. It is the
dedication of every human power, of every human talent, of every human faculty.
What Are These Wounds in Thine Hands?"
Zechariah 13:6
I. When our Lord appeared to His disciples after the Resurrection, He showed them
His hands and His side. By this time He was on the other side of death. From the
Resurrection to the Ascension was a short step compared to that between Good
Friday and Easter. That step had been taken, and He was revealed as the
Conqueror. Henceforth the note of power—the power of His Resurrection—rings
loudly through the ew Testament. The strength that God set at work in Christ
when He raised Him from the dead is the theme of believers from now to the end of
time. But that strength was the power of victorious and accepted sorrow. He carried
through the grave the strong and full and everlasting indications of His sorrow. His
wounds were no more burning, but their record remained, and will remain, in the
scars that are the seal of victory.
II. He came through the grave with the life whole in Him. It is not enough to say that
after the Cross, the suffering, the blood, the patience, there came the life and power.
The life and power were there through all the endurance, though they blazed forth
in their glory at the Resurrection. So Good Friday and Easter are not so far apart as
they seem. He carried Good Friday into Easter, and there was Easter in Good
Friday. He showed them His hands and His side. It was as much as to say to them,
"In this new land, where all is peace and triumph, you are safe with Me. These
wounds are fountains of grace, the titles of My glory, and the seals of My power to
save. For you the rains will descend a little while, and the winds beat, but I have not
forgotten the storm that burst on Me."
III. In heaven, where He and His redeemed are together, and at rest for ever, He
appears to them as a Lamb as it had been slain. They, His people, have the marks of
wounds. They have come up out of the great tribulation of earthly life. The angels
have never known a wound, but He is a Lamb as it had been slain. othing has
dishonoured Him or shamed Him. It is not of the suffering that impoverishes, but of

73. the suffering that enriches that He bears the traces. It is the power and the witness
of victorious and availing sorrow that are His through the eternal years. He has
offered up one sacrifice for sins for ever, and the memory of that sacrifice is green,
and its tokens are never out of the eyes of those it has brought home to God.
—W. Robertson icoll, The Garden of uts, p133.
PULPIT, "What are these wounds in thine hands? or rather, between thy hands, i.e.
on thy breast; Revised Version, between thine arms. Cheyne compares, "between
his arms," i.e; in his back (2 Kings 9:24) and "between your eyes" i.e. on your
foreheads (Deuteronomy 11:18). ot satisfied with the assertion in Zechariah 13:5,
the questioner asks the meaning of these wounds which he sees on his body. Jerome
considers these scars to be marks of correction and punishment at the hands of his
parents. More probably they are thought to be self-inflicted in the service of some
idol, according to the practice mentioned in 1 Kings 18:28; Jeremiah 48:37. Those
with which I was wounded in the house of my friends. This may be a confession of
guilt, the impostor owning that his friends, had thus punished him for his
pretensions; or, as the word rendered "friends" is generally used in the case of illicit
or impure love or spiritual fornication, it may be here applied to the idols whom he
served. But it seems most probable that the answer is intentionally false and
misleading; as if he had said, "The wounds were not made as you suppose, but are
the result of something that happened to me in my friends' house." The LXX.
renders, ἂς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ µου, "with which I was struck in my
beloved house." To see in this passage a reference to our blessed Lord and his
crucifixion, though such an opinion has the support of the Roman Liturgy and of
many interpreters, is to do violence to the context, and to read into the words a
meaning wholly alien from the subject of false prophets, which is the matter in
hand.
BI, "What are these wounds in Thine hands?
The Christianising of Christianity
Christ, or Christianity—the system of thought and life which bears the name of Christ—
has been injured by its friends, more, perhaps, than by its enemies. The process of
Christianising modern Christianity is a process of purification, of elimination, of
dropping what is inferior, of what is a mere misrepresentation; a process of exalting
those great spiritual principles that Christ brought into the world, and for which He gave
His life. The question is asked, Why is it that Christianity has not yet conquered the
world? Christianity did not succeed in the East, its triumphs were only in the West, and
we are hearing on every hand today that the forces of Christianity in the Western World
seem to be spent. We are even told it is not holding its own against the advancing
intelligence of Europe and America. I don’t believe these objections are true. I believe
real Christianity is conquering and has conquered. I believe that real Christianity is
holding its own against this advancing intelligence. I do but mention these objections to
call attention to the process that is going on in these days—the process of eliminating
from this current popular Christianity that which is unreal in it, and does not belong to
it. The first great mistake of the Church was the association of Christianity with the
State. Christianity ceasing to be a spiritual religion, and becoming simply a political

74. system allied to the existing Government. Christianity was made into a vast secularised
power. Hardly had Christianity time to show what was in it, and what it could do, than
the stormy barbarisms of Europe broke upon it, and a wild sea of barbarian tribes
surged and heaved where once the cultured fields of the Old World had been. There was
thus destruction of civilisation, and there could be no greater proof of the vitality that
was at the heart of Christianity, than the fact that after this storm had spent itself, the
Church was the only power that raised its head. The sight that met the Church might
have appalled the stoutest heart. Half-naked savages were masters of the world. As we
look back on the conversion of the barbarians, it was very wonderful, but at the same
time most unsatisfactory. It is idle to blame the past. It is the very genius of Christianity
to take the world as it finds it, and bring out of its evils and errors some love of goodness
and truth. Hallam says, “Had religion been more pure, it would have been less
permanent, and Christianity has been saved by means of its corruptions.” The
corruptions of medievalism encased the spiritual truths of Christ which were too pure
and lofty for that generation to receive. The Church consecrated almost all the
ceremonies of the barbarians, and absorbed a great many of their superstitions.
Medieval Christianity is not the Christianity of Christ. It is an amalgam; a union of three
things,—the simplicity of Christ; Roman imperialism; and barbarian superstitions.
There was, at the time of the Reformation, a great protest against Roman imperialism,
and a grave protest against the barbarian superstitions; and these protests are going on
today. On the political side it is going on in all Protestant countries. On the religious
side, it is the movement which aims to bring to the front what is distinctively Christian.
So that when it is said that Christianity has spent its force in the West, that it is not
holding its own against advancing intelligence, that missionary triumphs are not so great
today as in the apostolic era, we must remember that Christianity has not yet had time to
free itself from the alliance with the State, nor yet had time to free itself from barbarian
superstitions; and that this process is going on today. It is a process that we can all see
going on before our eyes. (K. C. Anderson, D. D.)
Christ wounded in the house of His friends
Wittingly or unwittingly, through a culpable negligence or haste, Christ is wounded in
His cause, or in His spiritual body, in the house of His friends.
1. He is wounded when Christians grow cold in zeal, slack in duty, or forgetful of
their solemn vows. They show indifference, ingratitude, selfishness.
2. When His cause is injured by the unbecoming conduct of His followers. Scandal in
the Church is scandal heaped upon His name.
3. When indifference is shown by them to the success of the instrumentalities by
which His cause is promoted. These instrumentalities are vital with Christ, as though
His blood flowed through them, and His voice spake by them, and His heart beat in
them. He is in the word, the sermon, the prayer, the praise.
4. By inattention to the Gospel, with its messages of duty, its invitations and
exhortations.
5. By their lack of sympathy and cooperation within their sphere, with the
institutions of charitable beneficence for the spread of the Gospel.
6. When Christians, instead of keeping the unity of the spirit in the bond of peace,
treat one another with superciliousness and bitterness; when their intercourse is not

75. marked by that gentleness and forbearance which the Gospel requires. Here looks
may be daggers, and words blows. And are there not those who, by inconsistent
conduct, by neglect of the ordinances of the sanctuary, by worldliness, by passion, by
unbrotherly feeling and act, dishonour their profession, disregard their solemn vows,
and do injury to the cause of Christ? Is it not a fact, that all the assaults of infidelity,
all the rage of profanity, all the recklessness of vice and crime, do far less to check the
power of the Gospel than the scandals and offences of professed disciples? (E. H.
Gillet.)
The unkindness of friends
I. Who is the person mentioned as being wounded? No other than the great God, our
Creator and Redeemer, the “Man Christ Jesus.” It was this mysterious man, this God-
man, of whom the prophet inquires in the words of our text, “What are these wounds in
Thy hands?”
II. What is meant by being “wounded in the house of his friends”? This “fair world” is
meant by “the house of His friends.” “All things were made by Him.” The house of His
friends was His own house; He built it for them; He came into it because He had a right
to; He came into it to do them good, to save them from their wickedness and woe; but
they wounded Him, and cast Him out. You all know the history of the Divine Jesus, who
was “wounded for our transgressions.” In what sense can they be called His “friends”
who used Him thus? I may call a man my friend in one or both of two senses.
1. Because he acts a friendly part towards me, though I have not deserved it; or,
2. Because I act a friendly part towards him, though he has not deserved it. A man
may be a friend to me; or I may be a friend to him. Christ calls us friends, because He
was a friend to us, though we were no friends to Him.
III. What is meant by its being mentioned that He was wounded in the hands? By the
feet are signified the ways or goings of a man, his moral conduct. By the hands are
signified the works of a man, or the deeds of his life in general. The hands are the
instruments of the heart, or will, or mind, or soul. In the house of His friends, Jesus was
taunted with all His good deeds. His hands were pierced, because He wrought His
Father’s will; and His feet were nailed because He chose His Father’s ways.
IV. What think you of the Creator and Proprietor of the world being thus dealt with by
His ungrateful creatures? Nevertheless, He deigns to designate them by the gracious
name of friends. What think you of the human beings who could persecute to death the
benefactor that was come to bless them, to buy them with His blood? Can you possibly
be guilty of their crime? Every evil deed you do crucifies the Lord of Glory. (W. H.
Henslowe, M. A.)
Wounded by friends
The prophet says, that such would be the discipline among the new people after having
repented that each in his own house would chastise his sons and relatives: and it is an
evidence of perfect zeal, when not only judges perform their office in correcting
wickedness, but when also private individuals assist to preserve public order, each
according to his power. We may gather from the answer what proves true repentance.
“Say will” one (it is put in definitely), or it will be said, “What mean these wounds in

76. Thine hands?” Then He will say, “I have been stricken by My friends.” The prophet
shows that those who had previously deceived the people, would become new men, so as
patiently to bear correction; though it might seem hard when the hands are wounded
and pierced, yet he says that the punishment, which was in itself severe, would yet be
counted mild, for they would be endued with such meekness as willingly to bear to be
corrected. Some apply this to Christ, because Zechariah has mentioned wounds on the
hands; but this is very puerile; for it is quite evident that he speaks here of false teachers,
who had for a time falsely pretended God’s name. As then they say, that they were
friends by whom they were smitten, they acknowledge themselves worthy of such
punishment, and they murmur not, nor set up any complaint. (Marckins, Adam Clarke,
and Henderson, agree with Calvin in repudiating the notion that this verse is to be
understood of the Crucifixion of our Saviour,—a notion commonly entertained by papal
expositors.) (John Calvin.)
Wounded by friends
There is no wound so painful as the wound inflicted by a familiar friend. The secret
devices of the hireling may be anticipated. The blows of an avowed foe can be healed.
The neglect of the proudly indifferent can be endured. But the slight of a friend, the
faithlessness of the lover, inflicts a wound for which earth provides no cordial and no
balm. “Mine own familiar friend, in whom I trusted, which did eat of my bread, hath
lifted up his heel against me.” when, in the palace of the High Priest, in the dim light of
the early morning, “one of the officers, which stood by, struck Jesus with the palm of his
hand,” the wound was only skin deep; but when in the outer court of that same palace a
friend called Peter was saying, “I know not the man,” the wound was attended with an
agony. When the chief priests and elders “gave large money unto the soldiers” to induce
them to give false witness, the pangs of the crucifixion were intensified; but when
“Barnabas also was carried away with dissimulation,” our Lord was crucified afresh. I
am not doubting the friendship; nay, it is essential to my purpose that we should quietly
assume its sincerity and its strength. I am not now dealing with masked foes, who wear
the King’s livery, who have caught the King’s tones and expression, but who are inwardly
fiercely and determinedly hostile to His claim and dominion. No, I speak of His genuine
friends, friends as genuine as Simon Peter, and I want to speak of some of the ways in
which we sorely wound Him when He abides beneath our roof.
1. We wound our Lord by our destructive zeal. Zeal is a very essential element in the
religious life. It is as welcome a thing in the indifferent world as a warm fire on a
winter’s night. Zeal is genial and heartening. It keeps the affections fresh and
radiant; it provides the requisite atmosphere in which all the powers of the life can
attain their maturity. If the flame of zeal be in any way corrupted it works against the
kingdom of our Lord. If the fire of zeal be kept clean it is the friend of life, if it
become unclean it is the friend of death. The pure fervour may so easily become an
evil fever! when we assume we are working in hallowed zeal. “Master, we saw one
casting out devils in Thy name, and we forbade him, because he followed not with
us.” How friendly was the disposition to the Lord, and how strong and decisive the
act! A fiery zeal for truth was being corrupted into a clouded passion for sect.
“Master, wilt Thou that we call down fire from heaven to consume them?” How
zealous, and yet how blind! It is always so much easier to burn your enemies than to
convert them. You know what kind of armour is used by an illiberal zeal. In the
supposed interests of the Kingdom we use methods of misrepresentation,
misinterpretation, exaggeration—I do not say wilfully, for that would place us

77. outside the ranks of the Master’s friends, but blinded by our perverted zeal—and the
issue of such warfare is not the discomfiture of the devil but the wounding of the
Lord. We detach things from their context.
2. We wound our Lord by our thoughtless kindness. “And they brought unto Him
little children, that He should touch them and the disciples rebuked them.” The
disciples acted in presumed kindness to their Master, and yet how unkind was the
ministry! They were protecting the Lord because He was tired, saving Him from the
embarrassment of the multitude. Their purpose was right; the means they employed
were thoughtless. And it frequently happens that even when our deeds are right, the
manner in which we perform them is offensive. We can wound the Lord by the
clumsy way in which we serve Him. There are some men who boast of their want of
refinement. We are responsible to God both for the man and the manner. It is not
enough that we serve Him; we must serve Him in a way that will make no wounds.
“Let your light so shine!” It is not enough that the light is shining; we are to take
pains that it shines in the right way. There are well-meaning men who throw their
kindness at you. All such kindness wounds the Lord Himself. “What are these
wounds in Thine hands?” They are the wounds the Master received from the clumsy
kindness of His friends.
3. We wound our Lord by our faithlessness when in the warfare of life the odds are
against us. It is easy to be His friends when He walks along the palm-strewn ways of
Jerusalem, and everybody vies with everybody else in acclaiming Him the King of
Glory. But when the crowd melts away, and the minority is very small, it is so easy to
become ashamed of the leader and to say: “I know not the man.” Our true friends are
revealed when we are “down.” The nightingale is lovely, not because his song is
sweeter than the note of the thrush, but because he sings in the night. And this is just
our Lord’s friendship; He is at His best when we are at our weakest. If I am in
company, and the intercourse is unseemly, am I a friend of the Lord or a deserter? I
would far rather be called a prig by the men of the world than be known as a faithless
friend of my Lord. (J. H. Jowett, M. A.)
The wounds of Jesus
The wounds of Jesus speak more eloquently than words.
I. Of what do they speak to us?
1. Of the love of God. How full the Bible is of messages of God’s love.
2. Of sin.
3. Of forgiveness, intercession, and atonement.
II. To whom do these wounds speak?
1. To the children of God. To the advanced Christian ripe for glory. To him they
speak of the heavenly perfection to which the Captain of our salvation attained
through the suffering of which they are the sign. To those just starting out in the
Christian life. To such they point to the path of suffering for His sake; that by the
fellowship of suffering we may also be united with Him in His glory. To those who
have been unfaithful and neglectful of duty. To these they speak reproach, that they
have wounded the Lord afresh, and the voice of tender appeal that they may repent
and return to Him.

78. 2. To the doubting, trembling inquirer who has not yet accepted the Lord as his
Saviour, and to the hardened unbeliever.
III. By whom inflicted? The text says they were received in the “house of His friends.”
You ask how the friends of Christ may wound Him?
1. By indifference. The present indifference of the Church greatly wounds the Divine
heart of our Lord.
2. By opposition. Many things that are being done by His professed followers are out
of harmony with His desires, and therefore must wound Him.
3. By preferring other persons and other things to Him. He wants the first place in
the hearts of all His disciples, and not to give it to Him wounds Him. (J. I.
Blackburn, D. D.)
The Shepherd Struck, the Sheep Scattered
7 “Awake, sword, against my shepherd,
against the man who is close to me!”
declares the Lord Almighty.
“Strike the shepherd,
and the sheep will be scattered,
and I will turn my hand against the little ones.
BAR ES, "Awake, O sword - So Jeremiah apostrophises the sword, “O thou sword
of the Lord, when wilt thou be quiet?” Jer_47:6. The prophets express what “will be,” by
a command that it should be; “Make the heart of this people heavy” Isa_6:10. But by this
command he signifies that human malice, acting freely, could do no more than His
“Hand and” His “counsel determined before to be done” Act_4:28. The envy and hatred
of Satan, the blind fury of the chief priests, the contempt of Herod, the guilty cowardice
of Pilate, freely accomplished that Death, which God had before decreed for the salvation
of the world. The meaning then is, (Ribera), “the sword shall be aroused against My
Shepherd, that is, I will allow Him to be smitten by the Jews. But by ‘the sword’ he
designates death, persecution, wounding etc. as above, the ‘sword upon his right arm’

79. Zec_11:17, and, where the passion of Christ is spoken of, ‘Deliver my soul from the
sword’ Psa_22:20. So also, ‘All the sinners of the people shall die by the sword’ Amo_
9:10,” (Jerome), “which cannot be taken literally; for many sinners perish by shipwreck,
poison, drowning, fire.” Amos then “so spake, because many died by war, yet not all by
the sword, but others by pestilence and famine, all which he includes under ‘the sword’
Amo_9:10. This smiting began, when the Lord was taken, and His sheep began to be
scattered; but the prophecy which, before, was being gradually fulfilled, was fully
fulfilled in His death, and the apostles were dispersed till the day of the Resurrection at
eventide.”
Against the Man, My Fellow - that is, One united by community of nature. A little
before, God had spoken of Himself as priced at “the thirty pieces of silver,” yet as
breaking the covenant which He had made with all nations for His people; as “pierced
through, yet as pouring the spirit of grace and supplication” on those who pierced Him,
that they should mourn their deed, and as, thereon, ever cleansing them from sin. As
Man, God was sold, was pierced. : “God, in flesh, not working with aught intervening as
in the prophets, but having taken to Him a Manhood connatural with Himself and made
one, and through His flesh akin to us, drawing up to Him all humanity. What was the
manner of the Godhead in flesh? As fire in iron, not transitively but by communication.
For the fire does not dart into the iron, but remains there and communicates to it of its
own virtue, not impaired by the communication, yet filling wholly its recipient.”
The bold language of the Fathers only expressed the actuality of the Incarnation. Since
the Manhood was taken into God, and in Him dwelt all the fullness of the Godhead
bodily, and God and Man were one Christ. then was it all true language. His Body was
“the Body of God” ; His flesh “the flesh of the Word” ; and it was lawful to speak of “the
flesh of the Deity” , of “the Passion of the Word” , “the Passion of Christ, my God” , “the
Passion of God” , “God dead and buried” , “God suffered” , “murderers of God” , “the
Godhead dwelt in the flesh bodily, which is all one with saying that, being God, He had a
proper body, and using this as an instrument, He became Man for our sakes, and,
because of this, things proper to the flesh are said to be His, since He was in it, as
hunger, thirst, suffering, fatigue and the like, of which the flesh is capable, while the
works proper to the Word Himself as raising the dead and restoring the blind, He did
through His own Body,” is but a continuance of the language of Zechariah, since He who
was sold, was priced, was Almighty God. Jesus being God and Man, the sufferings of His
Humanity were the sufferings of God, although, as God, He could not suffer.
Now, conversely, God speaks of the Shepherd who was slain, as “My Fellow,” united in
Nature with Himself, although not the Manhood of Jesus which suffered, but the
Godhead, united with It in one Person, was Consubstantial with Himself. The name
might perhaps be most nearly represented by “connatural.” : “When then the title is
employed of the relation of an individual to God, it is clear that that individual can be no
mere man, Jut must be one, united with God by unity of Being. The Akin of the Lord is
no, other than He who said in the Gospel “I and My Father are One” Joh_10:30, and
who is designated as “the Only-Begotten Son, who is in the Bosom of the Father” Joh_
1:18. The word, it seems, was especially chosen, as being used in the Pentateuch, only in
the laws against injuring a fellow-man. The prophet thereby gives prominence to the
seeming contradiction between the command of the Lord, “Awake, O sword, against My
Shepherd,” and those Of His own law, whereby no one is to injure his fellow.
He thus points out the greatness of that end, for the sake of which the Lord regards
not that relation, whose image among men He commanded to be kept holy. He speaks
after the manner of people. He calls attention to the greatness of that sacrifice, whereby
He “spared not His own Son, but freely gave Him up for us all” Rom_8:32. The word

80. ‘Man’ forms a sort of contrast with “My Fellow.” He whom the sword is to reach must
unite the Human Nature with the divine.” Jews too have seen that the words, “My
Fellow,” imply an equality with God; only since they own not Him, who was God and
Man, they must interpret it of a false claim on the part of man , overlooking that it is
given Him by God.
And I will turn My hand o upon the little ones - Doing to them as He had done
to the Shepherd. So our Lord forewarned them: “If they have persecuted Me they will
also persecute you” Joh_15:20 : “If the world hate you, ye know that it hated Me, before
it hated you” Joh_15:18 : “Ye shall be hated of all men for My name’s sake” Mat_10:22;
Luk_21:17 : “they will deliver you up to the councils and scourge you in the synagogues;
and ye shall be brought before governors and kings for My name’s sake” (Mat_10:17-18;
add Luk_21:12): “they shall deliver you up to be afflicted, and shall kill you: and ye shall
be hated of all men for My name’s sake” Mat_24:9; and to the Scribes and Pharisees, “I
send unto you prophets and wise men and scribes, and some of them ye shall kill and
crucify, and some of them shall ye scourge in your synagogues and persecute them from
city to city, that upon you may come all the righteous blood shed upon the earth” Mat_
23:34-35.
The little ones - As Jeremiah speaks of “the least of the flock” Jer_49:20, and the
Lord said, “fear not, little flock” Luk_12:32, little and weak in itself but mighty in Him
and in His grace. Three centuries of persecution, alike in the Roman empire and beyond
it in Persia, fulfilled the prophet’s words and deepened the foundation of the Church and
cemented its fabric.
CLARKE, "Awake, O sword, against my Shepherd - This is generally
understood of Jesus Christ. The sword is that of Divine justice which seemed to have
been long asleep, and should long ago have struck either Man, or his Substitute, the
Messiah. Jesus is here called God’s Shepherd, because he had appointed him to feed and
govern, as well as to save, the whole lost world. This is a prosopopoeia, and the address
to the sword is very poetic. There is a fine passage in Aeschylus to the same effect: -
Ξενος δε κληροις επινωµᇮ,
Χαλυβος Σκυθων αποικας,
Κτεανων χρηµατοδαιτας
Πικρος, ωµοφρων σιδαρος,
Χθονα ναιειν διαπηλας
ᆍποσαν αν και φθιµενοισι κατεχειν,
Των µεγαλων πεδιων αµοιροις,
Aeschyl. Sept. cont. Hebrews 733.
“The rude barbarian, from the mines
Of Scythia, o’er the lots presides;
Ruthless to each his share assigns,
And the contested realm divides:
To each allots no wider a domain
Than, on the cold earth as they lie,

81. Their breathless bodies occupy,
Regardless of an ampler reign:
Such narrow compass does the sword -
A cruel umpire - their high claims afford.”
Potter.
The man that is my Fellow - ‫עמיתי‬ ‫גבר‬ ‫ועל‬ veal geber amithi, “upon the strong man,”
or “the hero that is with Me;” my neighbor. “The Word was God, and the Word was With
God;” Joh_1:1. “I and my Father are One;” Joh_10:30.
Smite the Shepherd, and the sheep shall be scattered - This is quoted by our
Lord, Mat_26:31, in relation to his disciples, who should be scattered on his crucifixion:
and they were so; for every one, giving up all for lost, went to his own house.
And I will turn mine hand upon the little ones - I will take care of the little
flock, and preserve them from Jewish malice and Gentile persecution. And so this little
flock was most wondrously preserved, and has been increasing from year to year from
that time to the present day.
GILL, "Awake, O sword, against my shepherd,.... Not Judas Maccabeus, slain in
battle by Bacchis (w), as Grotius fancies; but Christ, Jehovah's Shepherd; for these are
the words of Jehovah the Father, concerning his Son, whom he calls "my Shepherd";
because he has a property in him, as well as in the flock; and he was chosen, called, set
up, and sent as such by him; on whom he laid the straying of all the sheep; and who as
such died and rose again, and is accountable to his divine Father for the flock committed
to him: by "the sword" awoke against him are meant either the sorrows and afflictions of
Christ, which, like a sword, pierced through his soul; or the violent death he was put to,
being stricken and cut off for the transgressions of his people; or the Jews, who were the
instruments of it; so wicked men are called, Psa_17:13 or rather the glittering sword of
justice, which was drawn against him, and sheathed in him; which is called upon to
"awake", it seeming as though it was asleep; it having been a long time since the first sin
of Adam was committed, in which all his posterity was concerned, and for which
satisfaction to divine justice must be made; and longer still since Christ became a surety,
and engaged to do it; moreover, it was a great while since it was promised that he should
come, and be smitten and wounded for sin; and, after he was come into the world, it was
some time before the orders were given to this sword to awake against him:
even against the man that is my fellow, saith the Lord of hosts; the human
nature of Christ is signified by "the man"; not that he was really man before his
incarnation, only in the purpose and covenant of God; and he often appearing in a
human form; and the Scripture speaking of things future as present; though here it
regards him in the days of his flesh, and as suffering: his divine nature is expressed by
being "the fellow" of the Lord of hosts; not only being near to him in place and affection,
but his equal, being truly a divine Person; of the same nature, glory, and majesty, with
him (x), though distinct from him; and so fit to be the Shepherd of the flock:
smite the Shepherd; the order is given to the sword of justice, by the Lord of hosts, to
smite the Messiah, the Shepherd, even unto death: this was according to his purpose;
was his will of command; agreeable to his mind; what he took a kind of pleasure in, and
in which he had a hand himself; for it is rendered "I will smite", Mat_26:31,

82. and the sheep shall be scattered; particularly the apostles, who, upon the seizure of
Christ, were scattered from him, and one another, whereby this prophecy was fulfilled,
Mat_26:31,
and I will turn my hand upon the little ones; the same with the sheep, the
disciples of Christ (y); yea, all that Christ died for, and to whom God is gracious for his
sake; even all the little ones that believe in him; who are few in number, little in their
own sight, and contemptible in the eyes of the world; pusillanimous, fearful, and of little
faith, as the apostles of Christ were at the time he died: on these the Lord turned his
hand; not his chastising hand, though that is sometimes on the saints; much less his
hand of justice, which was laid on Christ, and it would have been unjust to have laid it on
sinner and surety both; but his hand of grace and mercy, power and protection; which
was upon the apostles in their ministrations, succeeding them to the conversion of
sinners, and preserving them from their enemies; and all the elect are saved in
consequence of the death of Christ, and redemption by him. Aben Ezra says this
prophecy refers to the great wars which shall be in all the earth in the times of Messiah
ben Joseph; but they regard the times of Christ the son of David, who is already come.
The Targum is,
"be revealed, O sword, against the king, and against the ruler his companion, who is like
unto him;''
and Jarchi interprets it of the king of Moab; and Aben Ezra of every king of the nations
that shall in the above times reign over the earth, who thinks himself to be as God; which
sense Kimchi approves of, and observes, that the "little ones" are governors and princes,
who are less than kings: and another Jewish writer (z) says the sense is, awake, O sword,
against the king of Ishmael, who is called the king of the Turks (the grand seignior), that
rules over Asia and Africa; which are more than three fourths of the world, and the
greater part of the Jewish nation are in captivity under his hand; him God calls his
Shepherd, because he hath given into his hand to feed his flock in their captivity, and
this flock is the nation of Israel; and he is called the man his fellow, because he thinks
himself, through the pride and haughtiness of his heart, to be as God; and upon the ruin
of this prince, he supposes, will be the deliverance of the Jews, who, being scattered into
several parts, will, in separate bodies, return to their own land: and by the "little ones"
he thinks are meant the kings of the nations of Edom, or of the Roman nations, which
are the lesser pastors of the sheep. Manasseh ben Israel (a) makes mention of the same
exposition of the passage, but is of opinion that the words are rather to be understood of
the pope of Rome, who calls himself a pastor, and next to God, and his vicar on earth;
and against him and those like to him, inferior in power, God will make war. But much
more agreeable, and very remarkable, are the words of R. Samuel Marochianus (b), who,
writing of the coming of the Messiah, says,
"I fear, O my Lord, that that which Zechariah the prophet said, "I will smite the
Shepherd, and the sheep of the flock shall be scattered", was fulfilled when we smote the
Shepherd of those little ones and holy apostles.''
Moreover, it may be observed, that the word for "little ones" sometimes signifies great
ones, as Mr. Pocock (c) has observed, and particularly in this text; which, according to
the sense some give of it, mentioned by R. Tanchum, is, "I will turn mine hand upon the
illustrious and the princes", and not "upon the little ones", as commonly understood;

83. and which he takes to be the best of the expositions adduced: and with this agree the
several oriental versions; some copies of the Septuagint read, "upon the shepherds"; and
so the Arabic version; and the Syriac version renders it, "the superiors"; and so may very
well be applied to the apostles of Christ, who were in the highest office in the church,
and shepherds of the flock; on whom, after the death of Christ, God turned his hand of
power, which was upon them, and was with them in their ministrations, making them
successful wherever they went; and also his hand of providence was upon them,
protecting and preserving them, until they had done the work they were sent about.
After this prophecy concerning the Messiah, occasionally inserted here, the prophet
returns to his prediction of the state of the church, and what shall befall it in the latter
day.
HE RY, "Here is a prophecy,
I. Of the sufferings of Christ, of him who was to be pierced, and was to be the fountain
opened. Awake, O sword! against my Shepherd, Zec_13:7. These are the words of God
the Father, giving order and commission to the sword of his justice to awake against his
Son, when he had voluntarily made his soul an offering for sin; for it pleased the Lord to
bruise him and put him to grief; and he was stricken, smitten of God, and afflicted, Isa_
53:4, Isa_53:10. Observe, 1. How he calls him. “As God, he is my fellow;” for he thought
it no robbery to be equal with God. He and the Father are one. He was from eternity by
him, as one brought up with him, and, in the work of man's redemption, he was his elect,
in whom his soul delighted, and the counsel of peace was between them both. “As
Mediator, he is my Shepherd, that great and good Shepherd that undertook to feed the
flock,” Zec_11:7. He is the Shepherd that was to lay down his life for the sheep. 2. How
he uses him: Awake, O sword! against him. If he will be a sacrifice, he must be slain, for
without the shedding of blood, the life-blood, there was no remission. men thrust him
through as the good Shepherd (compare Zec_13:3), that he might purchase the flock of
God with his own blood, Act_20:28. It is not a charge given to a rod to correct him, but
to a sword to slay him; for Messiah the prince must be cut off, but not for himself, Dan_
9:26. It is not the sword of war that receives this charge, that he may die in the bed of
honour, but the sword of justice, that he may die as a criminal, upon an ignominious
tree. This sword must awake against him; he having no sin of his own to answer for, the
sword of justice had nothing to say to him of itself, till, by particular order from the
Judge of all, it was warranted to brandish itself against him. he was the Lamb slain from
the foundation of the world, in the decree and counsel of God; but the sword designed
against him had long slumbered, till now at length it is called upon to awake, not,
“Awake, and smite him; strike home; not with a drowsy blow, but an awakened one;” for
God spared not his own Son.
II. Of the dispersion of the disciples thereupon: Smite the Shepherd, and the sheep
shall be scattered. This our Lord Jesus himself declares to have been fulfilled when all
his disciples were offended because of him in the night wherein he was betrayed, Mat_
26:31; Mar_14:27. They all forsook him and fled. The smiting of the Shepherd is the
scattering of the sheep. They were scattered every one to his own, and left him alone,
Joh_16:32. Herein they were like timorous sheep; yet the Shepherd thus provided for
their safety, for he said, If you seek me, let these go their way. Some make another
application of this; Christ was the Shepherd of the Jewish nation; he was smitten; they
themselves smote him, and therefore they were justly scattered abroad, and dispersed
among the nations, and remain so at this day. These words, I will turn my hand upon
the little ones, may be understood either as a threatening (as Christ suffered, so shall his

84. disciples, they shall drink of the cup that he drank of and be baptized with the baptism
that he was baptized with) or as a promise that God would gather Christ's scattered
disciples together again, and he should give them the meeting in Galilee. Though the
little ones among Christ's soldiers may be dispersed, they shall rally again; the lambs of
his flock, though frightened by the beasts of prey, shall recover themselves, shall be
gathered in his arms and laid in his bosom. Sometimes, when the sheep are scattered
and lost in the wilderness, yet the little ones, which, it was feared, would be a prey
(Num_14:31), are brought in, are brought home, and God turns his hand upon them.
JAMISO , "Expounded by Christ as referring to Himself (Mat_26:31, Mat_26:32).
Thus it is a resumption of the prophecy of His betrayal (Zec_11:4, Zec_11:10, Zec_11:13,
Zec_11:14), and the subsequent punishment of the Jews. It explains the mystery why He,
who came to be a blessing, was cut off while bestowing the blessing. God regards sin in
such a fearful light that He spared not His own co-equal Son in the one Godhead, when
that Son bore the sinner’s guilt.
Awake — Compare a similar address to the sword of justice personified (Jer_46:6,
Jer_46:7). For “smite” (imperative), Mat_26:31 has “I will smite.” The act of the sword,
it is thus implied, is God’s act. So the prophecy in Isa_6:9, “Hear ye,” is imperative; the
fulfillment as declared by Jesus is future (Mat_13:14), “ye shall hear.”
sword — the symbol of judicial power, the highest exercise of which is to take away
the life of the condemned (Psa_17:13; Rom_13:4). Not merely a show, or expression, of
justice (as Socinians think) is distinctly implied here, but an actual execution of it on
Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this
shows His love as gloriously as His justice. For God calls Messiah “My shepherd,” that is,
provided (Rev_13:8) for sinners by My love to them, and ever the object of My love,
though judicially smitten (Isa_53:4) for their sins (Isa_42:1; Isa_59:16).
man that is my fellow — literally, “the man of my union.” The Hebrew for “man” is
“a mighty man,” one peculiarly man in his noblest ideal. “My fellow,” that is, “my
associate.” “My equal” ([De Wette]; a remarkable admission from a Rationalist). “My
nearest kinsman” [Hengstenberg], (Joh_10:30; Joh_14:10, Joh_14:11; Phi_2:6).
sheep shall be scattered — The scattering of Christ’s disciples on His apprehension
was the partial fulfillment (Mat_26:31), a pledge of the dispersion of the Jewish nation
(once the Lord’s sheep, Psa_100:3) consequent on their crucifixion of Him. The Jews,
though “scattered,” are still the Lord’s “sheep,” awaiting their being “gathered” by Him
(Isa_40:9, Isa_40:11).
I will turn ... hand upon ... little ones — that is, I will interpose in favor of
(compare the phrase in a good sense, Isa_1:25) “the little ones,” namely, the humble
followers of Christ from the Jewish Church, despised by the world: “the poor of the
flock” (Zec_11:7, Zec_11:11); comforted after His crucifixion at the resurrection (Joh_
20:17-20); saved again by a special interposition from the destruction of Jerusalem,
having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem.
Ever since there has been a Jewish “remnant” of “the little ones ... according to the
election of grace.” The hand of Jehovah was laid in wrath on the Shepherd that His hand
might be turned in grace upon the little ones.
K&D 7-9, "Zec_13:7. “Arise, O sword, over my shepherd, and over the man who is my
neighbour, is the saying of Jehovah of hosts: smite the shepherd, that the sheep may be
scattered; and I will bring back my hand over the little ones. Zec_13:8. And it will come

85. to pass in all the land, is the saying of Jehovah; two parts therein shall be cut off, shall
die, and the third remains therein. Zec_13:9. And the third will I bring into the fire, and
melt them as silver is melted, and will refine them as gold is refined: it will call upon
my name, and I will answer it; I say, It is my people; and it will say, Jehovah my God.”
The summons addressed to the sword, to awake and smite, is a poetical turn to express
the thought that the smiting takes place with or according to the will of God. For similar
personification of the sword, see Jer_47:6. ‫י‬ ִ‫ּע‬‫ר‬ is the shepherd of Jehovah, since the
summons comes from Jehovah. In what sense the person to be smitten is called the
shepherd of Jehovah, we may see from the clause ‫י‬ ִ‫ית‬ ִ‫מ‬ ֲ‫ע‬ ‫ר‬ ֶ‫ב‬ֶ‫ל־‬ ַ‫.ע‬ The word ‫ית‬ ִ‫מ‬ ָ‫,ע‬ which only
occurs in the Pentateuch and in Zechariah, who has taken it thence, is only used as a
synonym of ‫ח‬ፎ (cf. Lev_25:15) in the concrete sense of the nearest one. And this is the
meaning which it has in the passage before us, where the construct state expresses the
relation of apposition, as for example in ָ‫ך‬ ֶ‫יד‬ ִ‫ס‬ ֲ‫ח‬ ‫ישׁ‬ ִ‫א‬ (Deu_33:8; cf. Ewald, §287, e), the
man who is my nearest one. The shepherd of Jehovah, whom Jehovah describes as a
man who is His next one (neighbour), cannot of course be a bad shepherd, who is
displeasing to Jehovah, and destroys the flock, or the foolish shepherd mentioned in
Zec_11:15-17, as Grotius, Umbr., Ebrard, Ewald, Hitzig, and others suppose; for the
expression “man who is my nearest one” implies much more than unity or community of
vocation, or that he had to feed the flock like Jehovah. No owner of a flock or lord of a
flock would call a hired or purchased shepherd his ‛âmıth. And so God would not apply
this epithet to any godly or ungodly man whom He might have appointed shepherd over
a nation. The idea of nearest one (or fellow) involves not only similarity in vocation, but
community of physical or spiritual descent, according to which he whom God calls His
neighbour cannot be a mere man, but can only be one who participates in the divine
nature, or is essentially divine. The shepherd of Jehovah, whom the sword is to smite, is
therefore no other than the Messiah, who is also identified with Jehovah in Zec_12:10;
or the good shepherd, who says of Himself, “I and my Father are one” (Joh_10:30). The
masculine form ְ‫ך‬ ַ‫ה‬ in the summons addressed to the sword, although ‫ב‬ ֶ‫ר‬ ֶ‫ח‬ itself is
feminine, may be accounted for from the personification of the sword; compare Gen_
4:7, where sin (‫את‬ ָ ַ‫,ח‬ fem.) is personified as a wild beast, and construed as a masculine.
The sword is merely introduced as a weapon used for killing, without there being any
intention of defining the mode of death more precisely. The smiting of the shepherd is
also mentioned here simply for the purpose of depicting the consequences that would
follow with regard to the flock. The thought is therefore merely this: Jehovah will scatter
Israel or His nation by smiting the shepherd; that is to say, He will give it up to the
misery and destruction to which a flock without a shepherd is exposed. We cannot infer
from this that the shepherd himself is to blame; nor does the circumstance that the
smiting of the shepherd is represented as the execution of a divine command, necessarily
imply that the death of the shepherd proceeds directly from God. According to the
biblical view, God also works, and does that which is done by man in accordance with
His counsel and will, and even that which is effected through the sin of men. Thus in
Isa_53:10 the mortal sufferings of the Messiah are described as inflicted upon Him by
God, although He had given up His soul to death to bear the sin of the people. In the
prophecy before us, the slaying of the shepherd is only referred to so far as it brings a
grievous calamity upon Israel; and the fact is passed over, that Israel has brought this
calamity upon itself by its ingratitude towards the shepherd (cf. Zec_11:8, Zec_11:12).
The flock, which will be dispersed in consequence of the slaying of the shepherd, is the

86. covenant nation, i.e., neither the human race nor the Christian church as such, but the
flock which the shepherd in Zec_11:4. had to feed. At the same time, Jehovah will not
entirely withdraw His hand from the scattered flock, but “bring it back over the small
ones.” The phrase ‫ל‬ ַ‫ע‬ ‫ד‬ָ‫י‬ ‫יב‬ ִ‫שׁ‬ ֵ‫,ה‬ to bring back the hand over a person (see at 2Sa_8:3), i.e.,
make him the object of his active care once more, is used to express the employment of
the hand upon a person either for judgment or salvation. It occurs in the latter sense in
Isa_1:25 in relation to the grace which the Lord will manifest towards Jerusalem, by
purifying it from its dross; and it is used here in the same sense, as Zec_13:8, Zec_13:9
clearly show, according to which the dispersion to be inflicted upon Israel will only be
the cause of ruin to the greater portion of the nation, whereas it will bring salvation to
the remnant.
Zec_13:8 and Zec_13:9 add the real explanation of the bringing back of the hand over
the small ones. ‫ים‬ ִ‫ר‬ ֲ‫ּע‬‫צ‬ (lit., a participle of ‫ר‬ ַ‫ע‬ ָ‫,צ‬ which only occurs here) is synonymous
with ‫יר‬ ִ‫ע‬ ָ‫צ‬ or ‫עוֹר‬ ָ‫צ‬ (Jer_14:3; Jer_48:4, chethib), the small ones in a figurative sense, the
miserable ones, those who are called ‫ּאן‬ ַ‫ה‬ ‫י‬ֵ ִ‫נ‬ ֲ‫ע‬ in Zec_11:7. It naturally follows from this,
that the ‫ים‬ ִ‫ר‬ ֲ‫ּע‬‫צ‬ are not identical with the whole flock, but simply form a small portion of
it, viz., “the poor and righteous in the nation, who suffer injustice” (Hitzig). “The
assertion that the flock is to be scattered, but that God will bring back His hand to the
small ones, evidently implies that the small ones are included as one portion of the entire
flock, for which God will prepare a different fate from that of the larger whole which is
about to be dispersed” (Kliefoth).
On the fulfilment of this verse, we read in Mat_26:31-32, and Mar_14:27, that the
bringing back of the hand of the Lord over the small ones was realized first of all in the
case of the apostles. After the institution of the Lord's Supper, Christ told His disciples
that that same night they would all be offended because of Him; for it was written, “I will
smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am
risen again, I will go before you into Galilee.” The quotation is made freely from the
original text, the address to the sword being resolved into its actual meaning, “I will
smite.” The offending of the disciples took place when Jesus was taken prisoner, and
they all fled. This flight was a prelude to the dispersion of the flock at the death of the
shepherd. But the Lord soon brought back His hand over the disciples. The promise,
“But after my resurrection I will go before you into Galilee,” is a practical exposition of
the bringing back of the hand over the small ones, which shows that the expression is to
be understood here in a good sense, and that it began to be fulfilled in the whole of the
nation of Israel, to which we shall afterwards return. This more general sense of the
words is placed beyond the reach of doubt by Zec_13:8 and Zec_13:9; for Zec_13:8
depicts the misery which the dispersion of the flock brings upon Israel, and Zec_13:9
shows how the bringing back of the hand upon the small ones will be realized in the
remnant of the nation. The dispersion of the flock will deliver two-thirds of the nation in
the whole land to death, so that only one-third will remain alive. ‫ץ‬ ֶ‫ר‬ፎ ָ‫ל־ה‬ ָⅴ is not the whole
earth, but the whole of the holy land, as in Zec_14:9-10; and ‫ץ‬ ֶ‫ר‬ፎ ָ‫,ה‬ in Zec_12:12, the land
in which the flock, fed by the shepherds of the Lord, i.e., the nation of Israel, dwells.
‫ם‬ִ‫י‬ַ‫נ‬ ְ‫י־שׁ‬ ִ is taken from Deu_21:17, as in 2Ki_2:9; it is used there for the double portion
inherited by the first-born. That it is used here to signify two-thirds, is evident from the
remaining ‫ית‬ ִ‫ישׁ‬ ִ‫ל‬ ְ ַ‫.ה‬ “The whole of the Jewish nation,” says Hengstenberg, “is introduced
here, as an inheritance left by the shepherd who has been put to death, which

87. inheritance is divided into three parts, death claiming the privileges of the first-born,
and so receiving two portions, and life one, - a division similar to that which David made
in the case of the Moabites (2Sa_8:2).” ‫עוּ‬ָ‫ו‬ְ‫ג‬ִ‫י‬ is added to ‫תוּ‬ ְ‫ר‬ ָⅴִ‫,י‬ to define ‫ת‬ ֵ‫ר‬ ָⅴִ‫י‬ more
precisely, as signifying not merely a cutting off from the land by transportation (cf. Zec_
14:2), but a cutting off from life (Koehler). ‫ע‬ַ‫ו‬ָ, exspirare, is applied both to natural and
violent death (for the latter meaning, compare Gen_7:21; Jos_22:20). The remaining
third is also to be refined through severe afflictions, to purify it from everything of a
sinful nature, and make it into a truly holy nation of God. For the figure of melting and
refining, compare Isa_1:25; Isa_48:10; Jer_9:6; Mal_3:3; Psa_66:10. For the
expression in Zec_13:9, compare Isa_65:24; and for the thought of the whole verse,
Zec_8:8, Hos_2:23, Jer_24:7; Jer_30:22. The cutting off of the two-thirds of Israel
commenced in the Jewish war under Vespasian and Titus, and in the war for the
suppression of the rebellion led by the pseudo-Messiah Bar Cochba. It is not to be
restricted to these events, however, but was continued in the persecutions of the Jews
with fire and sword in the following centuries. The refinement of the remaining third
cannot be taken as referring to the sufferings of the Jewish nation during the whole
period of its present dispersion, as C. B. Michaelis supposes, nor generally to the
tribulations which are necessary in order to enter into the kingdom of God, to the seven
conflicts which the true Israel existing in the Christian church has to sustain, first with
the two-thirds, and then and more especially with the heathen (Zec_12:1-9, Zec_12:14).
For whilst Hengstenberg very properly objects to the view of Michaelis, on the ground
that in that case the unbelieving portion of Judaism would be regarded as the legitimate
and sole continuation of Israel; it may also be argued, in opposition to the exclusive
reference in the third to the Christian church, that it is irreconcilable with the
perpetuation of the Jews, and the unanimous entrance of all Israel into the kingdom of
Christ, as taught by the Apostle Paul. Both views contain elements of truth, which must
be combined, as we shall presently show.
CALVI , "It was pleasant and delightful to hear what the Prophet said at the
beginning of the chapter, for he promised that a fountain would be opened, by
which the Jews might cleanse away all their filth, and that God, having been
reconciled, would be bountiful to them. As then he had promised so blessed and
happy a state, what he had said before might have been so taken, even by the true
and faithful servants of God, as though the condition of the Church were to be after
that time free from every trouble and inconvenience; hence Zechariah anticipates
such a conclusion, and shows that the happy state which he had promised was not to
be so looked for, as it though the faithful were to be free from every affliction, for
God would in the meantime severely try his Church. Though then God had
promised to be bountiful to his Church, he yet shows that many troubles would be
mixed up with its prosperity in order that the faithful might prepare themselves to
endure all things.
This discourse may indeed appear abrupt, but its different parts harmonise well
together, for God so regulates his benefits which he bestows on his Church in this
world, as ever to try it in various ways. What is here said was especially necessary,
since very grievous afflictions were nigh at hand: for, as it is evident from history,
that nation was on the borders of despair when the coming of Christ approached.

88. This then is the reason why the Prophet seems at the first view to join together
things so contrary. For what he has hitherto promised tended to prepare the faithful
to bear all things patiently, inasmuch as deliverance was nigh. But in the meantime
it was needful that they should be expressly encouraged to persevere, lest they
should succumb under the extreme evils which were not far distant.
The sum of the whole is, that before the Lord would cleanse his Church and bring it
back to perfect order, very grievous calamities were to intervene, for a dreadful
disorder there must be when God smites the very shepherds; and the apostrophe,
when God addresses the sword, a thing void of reason, is very emphatical. It is much
more striking than if he had said, “A sword shall be raised against my shepherds
and against my ministers, so that the flock shall be dispersed.” But the metaphor, as
I said, is much more expressive, when God directs his words to the sword itself;
Awake, watch, O sword, — how? against my shepherd
Most of our interpreters confine this passage to the person of Christ, because in
Matthew 26:31, this sentence is quoted,
“Smite the shepherd, and the sheep shall be scattered:”
but this is no solid reason; for what is said of a single shepherd ought probably to be
extended to the whole order. When God says in Deuteronomy 18:15,
“A prophet will I raise up from the midst of you,”
though mention is indeed made of one Prophet only, yet God includes all the
Prophets; as though he had said, “I will never deprive you of the doctrine of
salvation, but in every age will I show that I care for you, for my Prophets shall be
ever present, by whose mouth I shall make it known that I am near you.” This
passage is quoted as referring to Christ, and very suitably, because all the Prophets
spoke by his Spirit, and at length he himself appeared, and by his mouth the
heavenly Father spoke familiarly with us, and fully explained his whole mind, as it is
said in the first chapter to the Hebrews
“In various ways and often did God speak formerly to the fathers by the Prophets,
but now in these last times by his only-begotten Son.”
As then Christ possesses a supremacy among the Prophets, and hence rightly
applied to him are the words of Moses; so also as he is the head and prince of
shepherds, this pre-eminence justly belongs to him. But what is said by the Prophet
is however to be viewed as a general truth. In short, God threatens the people, and
declares that there would be a dreadful disorder; for they would be deprived of
their shepherds, so that there would be no government among them, or one in great
confusion.
The word ‫,עמית‬ omit, is rendered by some, kindred, (contribulis — one of the same
tribe,) by others, kinsman, (consanguineus — one of the same blood,) and by others,

89. one connected, (co-haerens ,) that is, with God; and they have considered that this
passage cannot be understood of any but of Christ alone: but they have taken up, as
I have said, a false principle. The Greek version has citizen ( ‫פ‬ὸ‫נןכ‬ ‫ם‬ί‫),פחם‬ and some
render it, as Theodotion, kindred (sumfulon — one of the same tribe.) Jerome
prefers the rendering, one connected or united with me (cohaerentem mihi .) (175)
The word, according to the Hebrews, means an associate, a neighbor, or a friend, or
one in any way connected with us. God, I have no doubt, distinguished pastors with
this title, because he gave a representation at himself by then to the people; and the
more eminent any one is, the nearer, we know, he is to God: and hence kings and
judges, and such as exercise authority, are called his sons. So also pastors are called
his associates, for they spend their labor in building up the Church. He is the chief
Pastor, but he employs his ministers to carry on his work. This is the reason why
they are called the associates of God, that is, on account of the connection between
them, for they are co-workers with God, as Paul also teaches us. In short, the
Prophet calls pastors the associates of God in the same sense in which Paul calls
them fellow-workers. ( ‫ףץםוסדןץע‬,1 Corinthians 3:9.)
Having said that the sword was permitted, nay, commanded, to rise against the
shepherd, he immediately adds, that the sheep were dispersed. We then see that in
these words is set forth a calamity that was to be feared, and which the people were
not able to escape, in order that the faithful might not be too much disheartened, as
though God would disappoint them, but that they might stand firm amidst grievous
troubles and violent commotions. Since then this disorder was nigh, Zechariah bids
the faithful to continue firm and patiently, and quietly hope, until God showed
himself again propitious to them, and those evidences of his favor appeared of which
he had before spoken. We now see what the design of the Prophet was. But we must
especially notice, that it is a sure presage of the people’s ruin and destruction when
pastors are taken from them; for when God intends to keep us safe, he employs this
instrumentality, that is, he raises up faithful teachers, who rule in his name; and he
rules them by his Spirit, and fits them for their rank and station: but when he
strikes them, he not only forsakes the people, but also shows that he is the avenger
of wickedness, so that the people themselves are destroyed. This is the import of the
Prophet’s words.
But this, as I have already observed, was fulfilled in Christ; for he accommodated
the passage to himself when his disciples fled from him. Though they were but a
small flock, being very few in number, yet they were scattered and put to flight. In
that case then, as in a mirror, appeared how truly it had been said by Zechariah,
that the scattering is nigh when a pastor is smitten.
By the word sword, he means affliction; for though Christ was not slain by a sword,
yet crucifixion and violent death are fitly designated by the word sword.
It follows at the end of the verse, And I will turn my hand to the little ones. Some
consider that the little ones would be exposed to many evils, because the Lord would
ever hold his rod in his hand to chastise them. But the Prophet, I have no doubt,
meant what is far different, — that God would show mercy to them, when the body

90. of the people had been as it were torn into many parts. For all the godly might have
been wholly dejected when their shepherds were taken away, and when the people
were become like a straying flock. God then comes to their aid, and testifies that his
hand would be extended over the miserable and the poor ones, who had been almost
overwhelmed by a mass of evils.
This passage is also very serviceable to us in the present state of the Church: for we
see how God has lately cut off many pastors, so that what is called the Church is
become like a mutilated body. We also see that God often deprives of good and
faithful pastors those who have abused his truth, or with impious contempt rejected
it. We might then in this case be terrified and cast off all hope of salvation, were we
not to remember what Zechariah teaches us here, even that though the Church were
contemptible in the world, and though the faithful were few in number, and all of
them exposed to calamities, yet God’s hand will be over them, so as to gather for
himself again a Church from the torn members. This is the import of the whole. It
follows —
COFFMA , ""Awake, O sword, against my Shepherd, and against the man that is
my fellow, saith Jehovah of hosts: smite the Shepherd, and the sheep shall be
scattered; and I will turn my hand upon the little ones."
Here we are on solid ground. Christ said to the apostles on the occasion of his
Passion: "All ye shall be offended in me this night: for it is written, I will smite the
shepherd, and the sheep of the flock shall be scattered abroad" (Matthew 26:31;
Mark 14:27). It is the proximity of this certain prophecy of Christ to Zechariah
13:6, above, which lends some credibility to the understanding of a prophecy of our
Lord there; also, there is the oft-repeated indication that this entire section is
Messianic.
"Awake, O sword ..." Pre-eminently, the sword was a symbol of the Roman Empire,
indicating that Christ would be put to death by that power. This also shows that it
was by God's design, at his instigation, and with his full consent that the dark scenes
of Calvary occurred. Peter spoke of it thus:
"Him (Christ), being delivered up by the determinate counsel and foreknowledge of
God, ye by the hands of lawless men did crucify and slay" (Acts 2:23).
The fact that God indeed put Christ to death for all men, that they might be saved is
clear throughout the Bible. It is inherent in John 3:16, in the declaration that God
"set him forth" to be the propitiation (Romans 3:25), that the Almighty "Laid upon
him the iniquity of us all" (Isaiah 53:6), etc., etc. It is also plain in this verse, where
the commandment of God is, "Smite the Shepherd." Such a profound truth,
however, did not and could not absolve wicked participants in the crucifixion of
their rightful blame.
"Against my Shepherd, and against the man that is my fellow ..." The word here
rendered "man that is my fellow" "implies one united to another by the possession

91. of common nature, rights, and privileges. God could speak only of One ... that is, of
him who could say, `I and the Father are one.'"[16]
"My Shepherd ..." is a phrase added to forbid any confusion of this Person with the
evil shepherd of Zechariah 11:16. "These additional words are given to distinguish
`my shepherd' from `that shepherd.'"[17] Despite such a precaution, however, the
critics have proceeded to move these verses under the passage about the false
shepherd in Zechariah 11:16f, in their violent Scissors and Paste job on this
prophecy, with the evident purpose of identifying Christ as a "false shepherd."
Gailey, for example, wrote:
"This verse continues the theme of Zechariah 11:17! A sword is called to strike the
shepherd. Is the victim the worthless shepherd of Zechariah 11:17? ... appropriately,
Jesus applied the reference to himself![18]
Rarely does even the most violent criticism of the word of God reach the level of that
seen in Gailey's statement above.
"My shepherd ..." Of course, "The shepherd of Jehovah whom the sword is to strike
is no other than the Messiah, who is also identified with Jehovah in Zechariah
12:10."[19] "There is no stronger statement in the Old Testament regarding the
unimpeachable deity of Israel's Messiah, the Son of God."[20]
"And I will turn my hand upon the little ones ..." "This indicated his gathering the
little ones together and His protecting the weak."[21] This gathering of the
"scattered" first took place when Christ gathered and regrouped the Twelve before
assigning to them the Great Commission.
"And the sheep shall be scattered ..." The first application of this, as indicated by
Jesus' quotation, regarded his immediate disciples, the apostles; but there was also a
greater dimension of the same truth.
Christ was the Shepherd, the Good Shepherd of Israel; and the loss of Christ as
their Shepherd condemned all the flock of Israel (secular) to the prolonged,
worldwide scattering which took place soon after his crucifixion, and which is still
visible in the separated families of the old Israel all over the world; nor has the state
of Israel (1948) made much difference in this; there are still more Jews in ew York
than in Jerusalem.
TRAPP, "Zechariah 13:7 Awake, O sword, against my shepherd, and against the
man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep
shall be scattered: and I will turn mine hand upon the little ones.
Ver. 7. Awake, O sword, against my shepherd] A powerful expression, containing a
commission given out to the sword by way of apostrophe.
Awake] Or, up, as the Septuagint; up and about, thou that hast long lain locked up

92. in the scabbard. Thus the sword is of God’s sending; it is "bathed in heaven," Isaiah
34:5, Ezekiel 14:17, Jeremiah 47:6-7. It is he that awakes it and sets it on work; he
commands it, Amos 9:4, and ordereth it, Jeremiah 50:25. Let this patient us under
it, as it did Job, Job 1:15; Job 1:17; Job 1:21. Among philosophies the most noted
sect for patience was that of the Stoics, who ascribed all to destiny.
O sword] Framea, which seems to come of ροµφαια (the Septuagint’s word here), by
putting φ before ρ; or Gladie, which comes a clade, from destruction; like as the
Hebrew word Chereb, from desolating and laying waste. Hence the sword is said to
"contemn the rod," Ezekiel 21:10; Ezekiel 21:13, that is, all lighter and lesser
judgments, which are but its forerunners, and whereof it seems to say, What does
this silly rod do here? Will not men stoop? Let me come: I will make them either
bend or break; either yield, or I will have their blood.
Against my shepherd] i.e. Saith Calvin, against magistrates and ministers, God’s
under shepherds and associates in feeding the flock, labourers together with him, 1
Corinthians 3:9. But because Christ is the great Shepherd, Hebrews 13:20, and "the
good Shepherd," John 10:11, Optimus maximus, that is, God’s fellow companion,
and yet, suspending his glory, became a man, to seek him out a flock in the
wilderness; and afterwards laid down his life for his sheep, John 10:11, underwent
the deadly dint of God’s devouring sword put into the hands of those men of God’s
hand, Psalms 17:13, who put him to many a little death all his life long, and at
length to that cursed and cruel death of the cross: at which time the Shepherd was
smitten and the sheep scattered, as this text is most fitly applied, Matthew 26:31;
therefore I understand it chiefly of Christ, the chief Shepherd and Bishop of our
souls, who "was wounded for our transgressions, and bruised for our iniquities,"
&c., Isaiah 53:5. And this not by chance, or malice of his enemies only (though they
laid upon him without mercy, nailing him to the tree in the hands and feet, which in
all men are the most sensitive parts of the body, as being fullest of nerves and
sinews, but in him much more as being of the finest temperature and most exquisite
sense), but by the determinate counsel of God, as St Peter shows those kill-Christs,
Acts 2:28, and according to the Scriptures, that went before of him, and foretold all
his passion, even to the casting of the dice upon his clothes, Psalms 22:1-31, Isaiah
53:1-12, by the reading of which lively description of Christ’s sufferings in that
chapter, Johannes Isaac, a Jew, confesseth that he was converted to the faith of
Christ, Hoc ego ingenue confiteor, ait ille, caput illud ad fidem Christi me adduxisse.
He is called God’s Shepherd, because God anointed and appointed him to that
office, putting a charge into his hands, John 10:1-18; John 17:13-21, that he might
tend them and tender them, and at length return them up again to his heavenly
Father, without loss of any one. He is also called the Man by an excellence, that
matchless man the chief of ten thousand; as his mother is called hagnalma, that
famous virgin, whom all generations are bound to call blessed. He is Man God, both
in one; and is therefore also called God’s fellow, or mate, as being consubstantial to
the Father according to the Godhead, and very near akin to him according to the
manhood, by reason of the hypostatical union of both natures into one person; the

93. man Christ Jesus.
Smite the shepherd] That that blessed fountain of his blood {mentioned Zechariah
13:1} may be opened, and the flock of God washed and healed and satiated, as the
people were at the time when the rock was smitten and so set abroach; and as when
God clave a hollow place in the jaw bone of the ass, so that there came water
thereout, Samson drank and was revived, 15:19; and as when the alabaster box of
ointment was broken all the house was filled with a sweet savour.
And the sheep shall be scattered] Scattered and scattered; shifting for themselves,
and leaving Christ to the mercy of his enemies, who seized upon him, as so many
carrion kites (a) upon a silly dove. Thomas (who once said, Come, lest us go die with
him) disappears and is lost; Peter follows aloof off, but better he had been further
off; John (if at least it were he) flees away stark naked for haste; Judas comes
nearer to him, but to betray him with a kiss. But is this thy kindness to thy friend?
Christ had indented with the enemy beforehand for their security, John 18:8, so that
they needed not have retreated so disorderly, and scattered as they did. But "the
fear of man bringeth a snare," Proverbs 29:25. Howbeit, man’s badness cannot
break off the course of Christ’s goodness. For though they thus unworthily forsake
him, and leave him at the worst (as they say), yet I will turn my hand, saith he, upon
the little ones, i.e. I will recollect my dispersed flock (how little soever either for
number, or respect in the world) and bring back my banished. So soon doth it
repent the good Lord concerning his servants. He remembereth not iniquity for
ever, saith the prophet, because mercy pleaseth him; and again, "He remembereth
us in our low estates; for his mercy endureth for ever," Micah 7:18, Psalms 136:23.
He looked back upon Peter when his mouth was now big swollen with oaths and
execrations, and set him a weeping bitterly. He called for Thomas after his
resurrection, and confirmed his weak faith by a wonderful condescension. He sealed
up his love to them all again, restoring them to their ministerial employment; and
not so much as once upbraiding them with their base dereliction but only with their
unbelief. Lyra and other sense the text thus: I will turn my hand upon the little ones,
that is, I will so smite the Shepherd Christ, that not only the sheep shall be scattered,
but the little lambs also, even the least and lowest Christians, shall have their share
of sufferings, shall feel the weight of my hand, shall pledge the Lord Christ in that
cup of afflictions that I have put into his hand shall be conformed to the linage of
God’s Son as his co-sufferers, that he may be the firstborn among many brethren,
Romans 8:29. And this was fulfilled in the persecutions that followed soon after our
Saviour’s death. Eccle sia haeres crucis, saith Luther; and Persecution est Evangelii
genius, saith Calvin. Persecution is the black angel that dogs the Church, the red
horse that follows the white at the heels. And the comfort is, that God’s holy hand
hath special stroke in all those afflictions, that are laid upon his faithful people, "I
will turn mine hand."
WHEDO , "7. Jehovah is the speaker, who summons the sword (Zechariah 11:17)
to awake and smite the foolish shepherd (Zechariah 11:15).

94. My shepherd — The foolish shepherd may be called the shepherd of Jehovah,
because he was appointed by him. Those who retain the verses in their present
position connect the phrase with him of Zechariah 12:10 (see there), but the other
interpretation is preferable.
The man that is my fellow — The expression of intimacy is not strange, if the foolish
shepherd was a high priest (see on Zechariah 11:15), for as such he would stand in a
peculiarly close relation to Jehovah (compare Zechariah 3:7); and this would also be
true if he was not an ecclesiastical but a civil ruler. The foolish shepherd will be
punished because he ill-treated the flock, and the flock will suffer because it rejected
the good shepherd (Zechariah 11:4-14).
Shall be scattered — Because they will be without a shepherd (compare ahum
3:18).
I will turn mine hand upon the little ones — Better, against; for this is not a promise
of help but the continuation of the threat. Little ones refers not to the shepherd
boys, but to the lambs; the provocation has been so great that he cannot spare even
the young of the flock (compare Isaiah 9:17).
Zechariah 13:8-9 expand the announcement of Zechariah 13:7. In the judgment to
come two parts of the flock shall be cut off; only one part shall escape; but even this
third part is not ready to enjoy the presence and favor of Jehovah; it needs
purification (compare Jeremiah 9:7; Isaiah 6:13).
Fire — Since fire is used for the purification of metals, it becomes a symbol of every
means of purification, in this case of affliction and judgment (Isaiah 4:4; compare
Isaiah 1:25 ff.). The purification accomplished, the purified remnant (see on Amos
5:15) will enjoy closest fellowship with Jehovah.
I will hear them — When they pray (compare Psalms 50:15; Psalms 34:15-17). For
the rest of the verse see on Hosea 2:23.
WHEDO , "Verses 7-9
FATE OF THE FOOLISH SHEPHERD A D HIS FLOCK, Zechariah 13:7-9.
These verses appear to stand by themselves; it is exceedingly difficult to establish a
connection with Zechariah 13:1-6, or with chapter 14. Therefore most recent
commentators believe that the verses have been accidentally transposed from their
original context; they place them after Zechariah 11:17, and interpret them as an
announcement of judgment upon the foolish shepherd (Zechariah 11:15) and his
flock — upon the latter because it rejected the good shepherd. The transposition is
not supported by any external evidence, but even the English reader can see that
Zechariah 13:7-9, is a more suitable continuation of Zechariah 11:17, than of
Zechariah 13:6, and this conviction grows as one studies the attempts to justify the
present position. A comparison of Zechariah 11:16 + Zechariah 13:7, with Ezekiel

95. 34:4-5, leads to the same conclusion, which may be accepted as correct.
ELLICOTT, "(7) My shepherd.—Unless we are to consider that these verses ought
to be transferred to the end of Zechariah 11 (see otes there), we must take this
expression as a title of honour.
Fellow.—This word, except here, occurs only in Leviticus. It means either
neighbour, fellow, or, according to others, neighbourly relationship, fellowship.
Perhaps the “foolish shepherd” (Zechariah 11:15) could hardly be called by the
Lord “the man of my fellowship.” If so, this argument is conclusive for the retention
of this passage in its present position. Other arguments in the same direction are
that the mention of the “third part” (Zechariah 13:8) is very similar to the mention
of “half of the city” (Zechariah 14:2), and that the use of hââretz in the sense of “the
land” (Zechariah 13:8) is parallel with Zechariah 14:9, rather than with Zechariah
11:6; but it must not be forgotten that, as far as the word itself is concerned, it may
in all these passages mean “the land,” or in all “the earth.” It is only possible to
decide on its meaning according to one’s own view of the context.
Wicked men are the Lord’s sword (Psalms 17:13); through them was to be executed
His determinate counsel (Acts 2:23). The smiting of the shepherd was on account of
the sin of the flock. The shepherd, then, must be understood to be He whom they are
before represented as having insulted and rejected (Zechariah 11:12). Part of this
verse is quoted by our Lord (Matthew 26:31).
I will turn mine hand—viz., in merciful chastisement. (Comp. Isaiah 1:25.)
The little ones.—The word occurs only here in this form. It means perhaps the
humble and patient, and so denotes those who are called afterwards “the third part”
(Zechariah 13:9).
ELLICOTT, "(7-9) It has been objected that “The mention of the ‘house of David’
(Zechariah 12:7; Zechariah 13:1) is inconsistent with the supposition of the
authorship of Zechariah.” The answer is obvious, viz., that the house of David had
not ceased with the captivity; on the contrary, Zerubbabel was its representative on
the return. There is, too (not to mention cases more generally known), a family
living to this day at Aleppo, the members of which, on account of its claim to be
descended from the “house of David,” are, in accordance with Genesis 49:10, always
allowed to take precedence of all others in exercising the functions of dayyânîm,
“judges”; the famous Abarbanel also laid claim to be a descendant of David.
Moreover, the thought expressed by the prophet in Zechariah 12:7, that the glory of
the house of David, and that of the inhabitants of Jerusalem, should not magnify
itself over Judah, is one which could never have entered into the conceptions of a
prophet writing before the exile.
BE SO , "Verses 7-9
Zechariah 13:7-9. Awake, O sword, against my shepherd — Here “the prophet goes
back to the great subject of prophecy, the Messiah, after having foretold some

96. events posterior to his appearance; and he then proceeds to other events subsequent
to that grand epocha in the history of the Jews, and of mankind; some near it, and
some remote.” — ewcome. That the sufferings and death of Christ are here
predicted, is certain from Christ’s having applied this prophecy to himself, a few
hours before he was apprehended in order to be put to death, as St. Matthew
(Matthew 26:31) and St. Mark (Mark 14:27) inform us, where, foretelling to his
disciples that they should all be offended because of him that night, he added, For it
is written, I will smite the shepherd, and the sheep shall be scattered; and his
applying it so directly to himself and his disciples, is as much as if he had said, in
direct terms, that this was a prediction of what should happen to himself and them;
so that it seems an entire perversion of the passage to apply it to any other subject.
He alone, strictly speaking, was and is God’s shepherd and the man, his fellow, or
friend, or very near to him, as Houbigant renders ‫,עמית‬ and as it certainly properly
signifies, no thing or person being so near and dear to God as his beloved Son; the
consequence of whose crucifixion was the scattering for a time of his disciples. And I
will turn my hand upon the little ones — Houbigant reads, instead of smite, I will
smite the shepherd; but I will turn, or bring back, my hand upon the little ones: that
is, upon that third part of the people, which was to be tried as gold in the furnace.
This is that part which, it is said, Zechariah 13:9, shall call on the name of the Lord:
whence it is justly inferred that the two other parts of the Jewish nation, which were
to perish, were those Jews who received not the gospel, and who were slain by the
Romans: for it is said of the third part, They shall call on my name, in opposition to
the two parts who should be cut off and die, Zechariah 13:8 . But, even of that third,
many Jews, who had believed the gospel, fell away, as when gold or silver is tried,
much dross is found among it. So that the number of Jews who should continue in
the faith of the gospel is left very small; which the event sufficiently proves, as we
learn from the Acts of the Apostles: see Houbigant. Upon the whole we learn from
these verses, as Dr. Sharpe observes, the following particulars: “That the shepherd,
called the fellow of God, was to be smitten; the sheep were to be scattered; two parts
of all that inhabited the land were to be cut off, and die; a third only left, which was
to be brought through the fire, refined as silver, and tried as gold. Then it follows,
Zechariah 13:9, They shall call, &c. The like events happened under the gospel: the
shepherd was smitten, the sheep were scattered, they were to endure severe trials,
and their faith was to be more precious than gold tried with fire. To the Jews, our
Saviour said, Behold, your house is left unto you desolate; and verily I say unto you,
ye shall not see me until the time come when ye shall say, Blessed is he that cometh
in the name of the Lord. Our Saviour here foretels the desolation and destruction of
Jerusalem; and, instead of comforting the Jews with the prospect of a third temple,
and the restoration of bloody sacrifices, in some future age, or advent of the
Messiah, he expressly declares they shall see him no more, till they shall
acknowledge him by saying, Blessed is he that cometh in the name of the Lord.” —
Dr. Sharpe’s 2d Argument, p. 356.
PETT, "Verses 7-9
The Righteous Shepherd Who Is God’s Fellow (Zechariah 13:7-9).
Zechariah 13:7

97. “Awake, Oh sword, against my shepherd, and against the man who is my fellow,”
says YHWH of Hosts, “smite the shepherd and the sheep will be scattered and I will
turn my hand on the little ones.”
This verse connects with the previous verse and with Zechariah 12:10. From
Zechariah 12:10 - Zechariah 13:7 we have the deliberate contrast between God’s
true Prophet and the cultic false prophets centred in the old Jerusalem. The false
prophets were pierced because of their false prophecies. The true Prophet was
pierced because He was falsely rejected. The false prophets claim to have been
smitten by their friends, the true Shepherd will be smitten by those who should have
been His friends. Thus the true Shepherd was also to be pierced and smitten because
of the perversity of men.
Here ‘smite’ is used, the same verb as is used of false prophets in Zechariah 13:6, to
contrast the smiting of the true Shepherd with that of the false. ‘Pierce’ was used in
the contrast in Zechariah 12:10 and Zechariah 13:3.
The sword of judgment which had smitten the false shepherds (Zechariah 11:17)
will also smite the true. This amazing verse then depicts the smiting of God’s true
shepherd (compare Isaiah 53 which amplifies these words). The old Jerusalem’s last
act before it is superseded will be to destroy the Shepherd of God.
In the background is God’s judgment on sin placed on the Shepherd (Isaiah 53:4-6)
but the actual sword is wielded by His enemies, ironically the old dwellers in
Jerusalem. The Shepherd is smitten by His supposed ‘friends’. But underlying it is
that the One Who is the substitute for sin (Isaiah 53:5) must bear the judgment that
is imposed on the enemies of God because He is made sin for us.
‘Awake, Oh sword.” In the end it is God Who controls and sends forth the sword of
judgment. All is done under His sovereign hand. But it is wielded by His enemies,
those who profess to be His friends, thus unconsciously bringing about the purposes
of God..
‘My shepherd.’ The shepherd was familiar for his care and concern for his sheep, as
feeder, guide and protector. It is a regular picture for God in the Old Testament
(Psalms 23; Psalms 80:1; Isaiah 40:11; Jeremiah 31:10) and for those who serve in
God’s place (Zechariah 11:4; Zechariah 11:7; umbers 27:16-17; Isaiah 63:11;
Jeremiah 23:4) and especially for the Messiah (Ezekiel 34:23; Ezekiel 37:24). But as
Zechariah has shown, many of the latter proved to be false shepherds (Zechariah
10:2-3; Zechariah 11:5; Zechariah 11:16-17 compare Isaiah 56:11; Jeremiah 25:33-
37; Jeremiah 50:6; Ezekiel 34:2-10).
In the light of Ezekiel 34:23; Ezekiel 37:24 with Zechariah 12:10 and the use of ‘My’
we are justified in seeing in this smitten shepherd God’s servant, the ‘one shepherd’,
the ‘David’ who was to come, in other words the Messiah.
‘And against the man who is my fellow.’ Literally, ‘the man who stands next to Me.’

98. This clearly suggests a God-appointed king and confirms that we have here the
coming Promised One. It was always a problem for the Jews to reconcile this coming
Promised One who would suffer under God’s hand with their expected triumphant
Messiah. It is only in the coming of Jesus that we see the two reconciled. Yet the
prophets had an awareness, although doubtless mystified, that this must be so.
‘Smite the shepherd and the sheep will be scattered and I will turn my hand on the
little ones (on the lambs).’ This verse is quoted by Jesus to describe the result on His
disciples of His being seized (Matthew 26:31; Mark 14:27). The smiting of the
shepherd always results in the scattering of the sheep and the destruction of lambs.
And in the sovereignty of God it has often been so with His people, whether it be the
Great Shepherd or His under-shepherds. But as the next verses make clear this is
because it will have a refining effect which is for the good of His flock. God’s
purposes are accomplished through suffering, and among the scattered sheep He
raises up further under-shepherds.
SIMEO , "CHRIST SMITTE FOR OUR SI S
Zechariah 13:7. Awake, O sword, against my shepherd, and against the man that is
my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be
scattered: and I will turn mine hand upon the little ones.
THIS is generally thought to be the beginning of a distinct prophecy: yet it seems
not only to be connected with, but in a measure to arise out of, the preceding
context. The connexion, it is true, is not obvious: but it must be remembered, that
this is the way in which some of the most important predictions in all the Scriptures
are introduced. Take, for instance, the prophecy that Christ should be born of a
pure virgin; a more wonderful event than which is not predicted in all the inspired
volume: there was no necessary connexion between that, and the destruction of the
ten tribes; nor between that, and the obstinate incredulity of Ahab: yet, on Ahab’s
declining to ask a sign that the deliverance promised to Judah should speedily be
accomplished, the Lord gave him this sign; “Behold, a virgin shall conceive, and
shall bear a son, and shall call his name Immanuel [ ote: Isaiah 7:10-14.].” In that
prophecy, the event predicted appeared wholly foreign to the subject that was in
hand: but in the prophecy before us it is not so. The chapter begins with a plain
declaration, that in due time Christ, by the shedding of his blood upon the cross,
should open unto mankind “a fountain to wash them from sin and uncleanness.” It
then goes on to say, that by him idolatry should be destroyed; and that both men
and women, if tempted to idolatry by their own children, should immediately
execute judgment upon them, and thrust them through with a sword or dart [ ote:
This was agreeable to the law of Moses, Deuteronomy 13:6-10.]: and that so general
should be men’s abhorrence of idolatry, that those who had been disposed towards
it, and had even marked their bodies in honour of their idols, should deny their
having ever felt any disposition towards it, and should ascribe the marks that were
on their flesh to some “wounds which they had received, either accidentally, or for
some particular purpose, in the house of their friends.”

99. Then in our text God says, As the false prophet shall be slain by his own father for
endeavouring to turn you from God, so shall the true prophet be slain by his father
in order to turn you to God: “Awake, O sword, against my shepherd, and against
the man that is my fellow, saith the Lord of hosts.”
In discoursing on these words we shall consider,
I. The commission given to Jehovah’s sword—
It is bidden to “awake and smite:” but here two questions arise;
1. Whom was it to smite?
[It was assuredly the Lord Jesus Christ, who alone answers to the character here
described. He is the Shepherd of Israel,” appointed to that office by God himself
[ ote: Psalms 80:1. Ezekiel 34:23.]. He designates himself by that very name, and as
the person to be smitten under that very character [ ote: John 10:11.]. Moreover,
he alone can be called “Jehovahapos;s fellow:” for he was God as well as man [ ote:
John 1:1.], even the true God [ ote: 1 John 5:20.], the mighty God [ ote: Isaiah
9:6.], altogether One with the Father himself [ ote: John 10:30.], “God over all,
blessed for ever;” and, being-God in his own nature, and therefore incapable of
suffering, he assumed our nature on purpose that he might suffer [ ote: Philippians
2:6-8.].]
2. In whose hand was it to inflict the stroke?
[It was the Father himself who was to wield it, even he who here calls upon it to
arise and smite. True it was that men and devils were the more immediate agents
[ ote: Luke 22:53.]; but they were only instruments in the Father’s hands: “they
could have had no power at all against him, if it had not been given them from
above.” They were willing agents, no doubt, and executed what their own malignant
dispositions dictated: but God overruled their designs for the accomplishment of his
own eternal purposes [ ote: Acts 2:23; Acts 4:37.]. There was not one thing done by
them which had not been foretold; nor one thing predicted, which they did not
unwittingly and exactly perform [ ote: John 19:28; John 19:30.].
But even without the intervention either of men or devils, the Father himself smote
him. What was it but a sense of God’s wrath upon his soul that made him sweat
great drops of blood in the garden? It was the Father himself who put that bitter
cup into his hands. Upon the cross too, when Jesus uttered no complaints respecting
inferior agents, he bitterly bewailed the hidings of his Father’s face: “My God, my
God, why hast thou forsaken me?” Thus was verified that awful prediction of the
prophet, “It pleased the Lord, even Jehovah himself, to bruise him [ ote: Isaiah
53:10.].”]
Let us next inquire into,

100. II. The grounds and reasons of this commission—
It was the Father’s purpose to exercise mercy towards our fallen race: but he would
do it in a way that should be consistent with his own perfections. Hence he gave us
his only-begotten Son to be our substitute and surety: and against him, when
standing in that capacity, he called forth the sword;
1. To shew his indignation against sin—
[We presume not to say what God might have done, if it had pleased him: but we
are sure that “it became him, in bringing many sons to glory, to make the Captain of
their salvation perfect through sufferings [ ote: Hebrews 2:11.].” As the Moral
Governor of the Universe, it became him to vindicate the honour of his broken law,
and to mark his utter abhorrence of iniquity: and this he did more strongly and
effectually in smiting his only-begotten Son, than if he had smitten the whole human
race. As for the children of men, they are but worms of the earth, far inferior to the
angels that fell: but Christ was his co-equal, co-eternal Son, his fellow, his equal. O
what an evil must sin be, when God would not suffer it to pass unpunished even in
the person of his own Son, on whom it was found only by imputation! We may be
well assured, that, on whomsoever it be found in the last day, it will be visited with
“wrath to the uttermost.”]
2. To reconcile justice with mercy in the salvation of sinners—
[Had sin been pardoned without any atonement, the claims of justice must have
been superseded. But God would not exalt mercy at the expense of justice; and
therefore he devised a way of satisfying the demands of justice, whilst he listened
with complacency to the voice of mercy. “He laid our iniquities upon” his only dear
Son, and exacted of him the debt which had been incurred by us: and that debt he
paid to the uttermost farthing; so that justice itself has nothing more to require of
us, provided only we plead what Christ has done and suffered in our behalf. Thus
has God become “a just God and a Saviour,” or, as St. Paul expresses it, he is “just,
and yet the justifier of them that believe in Jesus.”]
Such being the reasons for this mysterious commission, we proceed to notice,
III. The effects and consequences of it—
The immediate effect was the scattering of our Lord’s disciples—
[One would have thought that our Lord’s more intimate disciples, who for above
three years had heard all his discourses, and seen all his miracles, would have firmly
adhered to him, even to the end; more especially as they had promised, in the most
solemn manner, to follow him, even unto death: but God, who knew what was in
man, foretold that they would shamefully desert him in the hour of trial: yea, our
Lord himself forewarned his disciples that they would forsake him, and thereby
fulfil the prophecy in our text [ ote: Matthew 26:31.]: and the event, alas!

101. corresponded with these predictions: the “Shepherd being smitten, the sheep were
immediately scattered abroad;” “they all forsook him and fled [ ote: Matthew
26:56.].” What a poignancy must this circumstance have given to all the other
wounds inflicted on our Lord! Where were all the myriads whom he had
miraculously healed? Where were those whom he had raised from the dead? Were
they all afraid to own him? Was not so much as one found to stand forth in his
defence, or even to speak a word in his behalf? o: all were panic-struck and mute.
Hear how our blessed Lord himself complains of this, as a bitter aggravation of his
sorrows [ ote: Psalms 69:20; Psalms 142:4.] — — — But utter dereliction,
unmitigated sorrows, were our desert; and he, as our substitute, endured it all in
our behalf.]
The ultimate effect was their restoration and recovery—
[This is intimated in the last clause of our text. By “turning his hand upon his little
ones,” is meant, that he would accomplish upon them all his merciful designs,
recovering them from their fears, and restoring them to the Divine favour [ ote:
Compare Isaiah 1:25.]. This he did as soon as ever he was risen from the dead: he
did not even except Peter, who had so shamefully denied him with oaths and curses
[ ote: Mark 16:7. John 20:17.]. On the day of Pentecost he so “strengthened his
little ones,” that they were henceforth no more intimidated, but boldly confessed
him before all the rulers of their nation, and braved death in all its most tremendous
forms, for the honour of his name. Similar effects were instantly produced on
thousands of his followers: and to this hour is the same divine energy communicated
to the feeblest of his people: though but “a little flock,” they fear not the threats of
any adversaries, because they know that it “is the Father’s good pleasure to give
them the kingdom;” and, that they shall be “more than conquerors through Him
that loved them.”
Such were intended to be the effects of our Redeemer’s death: “He suffered, the just
for the unjust, that he might bring us to God:” and to God he will bring us; so that
“of those whom the Father hath given him, not one shall be lost.”]
Improvement—
Let us take occasion from this prophecy,
1. To admire the love of God the Father—
[When God called to his sword to “awake and smite,” whom should we suppose to
be the objects of his vengeance? Should we not conclude of course that we were to
be the monuments of his wrath? we, towards whom he had so long exercised
forbearance, and who had so obstinately persisted in our rebellion? Yes, methinks
God would say, “Sword, go and smite those my incorrigible enemies; go and smite
them to their inmost soul.” But, behold, he sends his Son, “his fellow,” and directs
the sword to execute vengeance upon him, as our substitute! We wonder not so
much that the Jews should cry out, “Spare not this man, but Barabbas:” but that

102. Jehovah should give his direction to his sword, “Spare not my dear Son, my fellow,
but Barabbas,” is truly wonderful. Yet this, in effect, he did say: ‘Spare the vilest of
the human race, even though they be robbers and murderers; but “smite my Son,
my fellow,” and spare not him, in order that thou mayest spare them.’ O wondrous
love! Who can estimate it? What tongue can utter it? What imagination can
conceive it? Well is it said, “God so loved the world, as to give his only-begotten
Son:” but the heights and depths of that love are unsearchable, either by men or
angels.]
2. To follow the steps of the good Shepherd—
[Jesus, Jehovah’s fellow, is our shepherd; and we, as sheep of his pasture, are under
his protection. Let us then, however weak in ourselves, despise the threats of all our
enemies. Let us never for a moment indulge the fear of man, or entertain a thought
of forsaking him who has laid down his life for us. Let us consider our obligations to
him: let us consider them, till we feel our whole souls inflamed with love to him;
and, under the constraining influence of his love, let us “follow him without the
camp, bearing his reproach,” and “rejoicing, if we are counted worthy to suffer
shame, or even death itself, for his sake.” Let us “know in whom we have believed;”
and say with David, “The Lord is my shepherd; I shall not want;” nor “will I fear
what man can do unto me.”]
3. To seek the effectual influence of his grace—
[What shall we not be able to do, if “he turn his hand upon us for good?” Could
Paul say, “I can do all things through Christ, who strengthened me?” so then may
we say. He was by nature no stronger than the weakest amongst us: and the weakest
of us, by grace, may be as strong as he: “Christ’s strength shall be perfected in our
weakness,” as it was in his. Let our eyes then be unto Jesus; that, as he has been “the
author, so also he may be the finisher, of our faith.” Let our expectations from him
be enlarged: and, whatever our difficulties be, let us remember, that “our Redeemer
is mighty,” is almighty; and that he has pledged himself to us, that “none shall ever
pluck us out of his hands.”]
PULPIT, "Awake, O sword. Zechariah proceeds to show the course of the
purification of the people. The mention of the false prophet and the shameful
wounds in his flesh leads him to the contrast of the true Prophet and the effects of
his "piercing." The abruptness of the commencement of the verse is dramatic, and
gives no sufficient cause for supposing that this paragraph ought to be transferred
(as Ewald and others desire) to the end of Zechariah 11:1-17. (For a similar
apostrophe, comp. Jeremiah 47:6.) It is introduced here to show that all that
happened to the Shepherd was done after the determinate counsel and
foreknowledge of God; and as if the sword could never have dared to act thus except
it were permitted by the Divine will. The "sword" represents any kind of
instrument that inflicts death (comp. Exodus 5:21; 2 Samuel 12:9; Isaiah 27:1). My
Shepherd. The Shepherd of Jehovah, who is speaking. He is the good Shepherd, the
Representative of Jehovah, mentioned in Zechariah 11:4, etc; the Messiah, who is

103. identified with Jehovah in Zechariah 12:10. The Septuagint has, τοὺς ποιµένας µου,
"my shepherds" (Vatican), as if no particular person was indicated, but rather all
the leaders of the people of God; but the next clause seems to render the reference
definite. The man that is my fellow. The word rendered "man" means rather
"mighty man;" that rendered "fellow" occurs often in Leviticus, but nowhere else
(Le 5:21; Leviticus 6:2; Leviticus 19:11, Leviticus 19:15, Leviticus 19:17, etc.), and is
usually translated "neighbour;" it implies one united to another by the possession of
common nature, rights, and privileges. God could speak only of One thus associated
with himself, that is, of him who could say, "I and my Father are One" (John
10:30). The term is variously translated by the versions. Septuagint, ἄνδρα =
πολίτην µου: Aquila, ἄνδρα σύµφυλον µου: Vulgate, Virum cohaerentem mihi. That
the Shepherd is Messiah is proved by Christ's application of the following clause to
himself (Matthew 26:31). Smite the Shepherd, and the sheep shall be scattered.
When Christ was apprehended, all the disciples forsook him and fled (Matthew
26:56); and what they did was done by others. Even the faithful few were
scandalized at the cross The command, "Smite the Shepherd," like the apostrophe,
"Awake, O sword," shows that it was God's purpose that was being there executed
(see John 19:11; Acts 2:23). It is also thus intimated that the dispersion of the Jews,
and their denationalizing, were results of this rejection and smiting of the Shepherd.
This dispersion is farther explained in verses 8, 9, where it is shown that to some it
will be ruin, to others salvation. I will turn mine hand. "To turn," or "bring back
the hand over," is used in a good and a bad sense (comp. Isaiah 1:25; Amos 1:8).
There is a promise of comfort in the use of the phrase here. God's hand shall cover
and protect some, while he punishes the others. Those thus protected are called the
little ones, the humble and meek. This recalls Christ's words to his disciples, "Fear
not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke
12:32).
BI, "Awake, O sword, against My Shepherd
The sword of Jehovah smiting His Shepherd
We have our Lord’s own authority for applying this passage to Himself.
I. The description here given us of Him. In looking at the terms in which our Lord is
here described, we are struck at once with the natural manner in which they bring
together His Divine and human nature. This mode of describing Him is of frequent
occurrence in the Old Testament. It seems as though the Holy Spirit exulted beforehand
in that union of the two natures, which was to be accomplished in His nature, and
wished the ancient Church also to foresee and exult in it. In the text, He is described in
the same twofold character. He is a man, and yet “the man that is My fellow,” saith the
Lord of hosts. “My fellow” signifies “my equal,” “my companion.” It is expressive of our
Lord’s Divine equality with the Father, and His eternal existence with Him. It intimates
exactly what St. John afterwards plainly declared,—“The Word was with God, and the
Word was God.” But He is man as well as God. Not, however, originally, naturally man,
as He was God. Here is an anticipation of a character He afterwards took on Him. And
this assumption of our nature was necessary for the work of suffering He had to go
through. In this human nature, He is set forth in the text under a third character. He is a

104. shepherd. So called because the charge of His people devolves upon Him; because He
performs towards them a shepherd’s part, watching over, providing for, and guiding
them. He is called God’s shepherd, because the flock under His charge is God’s flock, a
flock committed to Him by God, to be rendered back by Him to God again. Happy they
who are fed by Him.
II. the command given by Jehovah. It is couched in figurative and highly poetic
language. The Lord places Himself on the throne of a king or magistrate. They who bear
these offices have often a sword near them as an emblem of their authority, and if need
be, a ready instrument to execute any sentence they may pass on the guilty. Here the
Lord describes Himself as suddenly addressing the sword near Him, and calling on it to
smite, not the guilty but His own Son, and Him as shepherd.
1. We see in it that the sufferings of our Lord were divinely appointed. The
persecuting Jews indeed were willing agents in all they did against Him. They did it
voluntarily; yet they did “whatsoever God’s hand and God’s counsel had determined
before to be done.”
2. Here, too, we see that the sufferings of our Lord were most severe. Man can inflict
much misery, but his power is limited. When God calls off our attention from man as
the author of our Lord’s sufferings, and directs it to Himself, we feel at once that our
Lord must be a most severe sufferer. The language of the text conveys this idea
forcibly. It is sword—not a scourge or a rack. It is “smite”; strike hard. Mark the word
“awake.” It implies that, up to this hour, the sword of Jehovah had been sleeping.
Now it is to awake, to rise up in its vigour and majesty. It is to strike in the greatness
of its strength.
3. The text represents our Lord’s sufferings as surprising. Against whom? The very
Being of all others, whom we should have expected Him to shield from every sword.
The Being who is the nearest and dearest to Him, the man that is His fellow. To add
to our surprise, the Lord seems to afflict Him, not reluctantly, but willingly; yea,
more than willingly, almost eagerly. He is well-pleased in this thing for “His
righteousness’ sake.”
III. The consequences which are to follow the execution of this coward.
1. The shepherd is to be smitten, and the sheep, frightened at the violence done to
Him, are to be scattered.
2. The smiting of this shepherd is to be followed by a signal interposition of Jehovah
in behalf of the scattered sheep. “I will turn My hand upon the little ones.” This term
represents to us the feeble and helpless condition of our Lord’s followers at the time
of His crucifixion. These timid disciples of our Lord were strangely kept together, in
spite of their unbelief and fears, after His crucifixion, and sheltered from every
danger. And we know what the early Church soon became. It was a wonder in the
world, itself doing wonders.
Look at the practical purposes to which we may turn this text.
1. To strengthen our faith in Holy Scripture. I do not allude to the predictions we
find in it, which were afterwards so exactly fulfilled. I refer rather to that beautiful
harmony of thoughts and expression, which exists between this verse of the Old
Testament, and another passage of the New. (Compare the passage Joh_10:1-42.)
2. The fearful evil of sin. There are moments when we cannot read this text without
an inward shudder—it exhibits the great Jehovah to us in a character so awful, and in

105. an attitude so dismaying. He is represented as an offended Judge, calling for, and
eager for the sacrifice of His own dear Son. Evidently, the evil of sin is a reality; the
Divine justice is a reality; the inflexible unbending character of God’s law is a reality;
his determination to punish every breach of it, everywhere throughout His wide
universe, is a reality. The cross of Jesus Christ proclaims all these things to be most
solemn realities.
3. The perfect safety of all who are indeed resting for safety on our crucified Lord.
You have nothing to fear from this awful God. In the greatness of Him whom He here
commands to be smitten for you, you may see the sufficiency, the completeness, and
more than that,—the grandeur and glory of the atonement He has made for sins. (C.
Bradley.)
Jehovah’s sword
I. The commission given to Jehovah’s sword.
1. Whom was it to smite?
2. In whose hand was it to inflict the stroke?
II. The grounds and reasons of this commission.
1. To show His indignation against sin.
2. To reconcile justice with mercy in the salvation of sinners.
III. The effects and consequences of it.
1. The immediate effect was the scattering of our Lord’s disciples.
2. The ultimate effect was their restoration and recovery. (G. Brooks.)
The Passion sermon
It is the observation of SS. Austine and Gregorie, that the four beasts mentioned by St.
John mystically represent the four main acts of Christ, or works of man’s redemption,
His Incarnation, Passion, Resurrection, and Ascension. I have to do with a prophecy
somewhat dark before the light of the Gospel shone upon it. “Awake, O Sword,” etc.
I. The speaker, “the Lord of hosts.”
II. The speech. “O Sword.” As all the creatures are God’s soldiers, so when He employeth
them against man they are called His swords. When the Lord is pleased to execute His
wrath He never wanteth instruments or means. Of the blow here threatened, God
Himself is the Author. God never awaketh His sword to smite, but for sin. In this
shepherd there was no sin of His own. “Against My Shepherd.” Popish writers say that a
shepherd should have three things, a scrip, a hook, and a whistle. This Shepherd is the
good, the universal Shepherd. Daniel says,—The Messias shall be slain, but not for
Himself, “God hath laid on Him the iniquity of us all.” The first and main cause of the
Shepherd’s slaughter is, our sins. “The man.” Hebrews have four words for man—Adam,
red earth; Enesh, a man of sorrow; Ish, a man of a noble spirit; Geber, a strong man.
“My fellow,” for in Him the Godhead dwelleth bodily: and yet a man. God’s fellow to
offer an infinite sacrifice for all mankind, and a man that He might be Himself the
sacrifice killed by the sword that is now awake to smite Him. Consider this, and tremble,

106. ye that forget God. The Shepherd is smitten; if you look to it in time, it may be for you; if
not, a worse disaster remaineth for you than befell these sheep. (D. Featly, D. D.)
The character and sufferings of Christ
I. The character of Christ, as here represented.
1. God’s Shepherd (Psa_23:1). Great Shepherd (Heb_13:20). Chief Shepherd (1Pe_
5:4). The term shepherd is relative, and refers to His followers, whom He calls His
sheep (Joh_10:16). It expresses His tender care over them, which is always
proportioned to their peculiar trials, temptations, etc. (Isa_40:11). He expresses also
His love to them, infinitely surpassing the love of the sons of men. He died for the
sheep (Joh_10:15).
2. God’s fellow—His equal. They are one in essence, intimately and essentially one.
They are one in power, When on earth the Son did the works His Father did. One in
honour and glory. His sacrifice was voluntary. As Jehovah’s equal, He had an
absolute right and propriety in Himself, and could lay down His life, and take it up
again, when He pleased (Joh_10:17-18).
II. The awful mandate here given against God’s Shepherd and God’s Fellow. “Awake, O
Sword, smite the Shepherd!” The command proceeds from the Eternal Father, whose
justice demanded the death of our Lord (Isa_53:10). Divine justice had no demands on
Christ, simply considered as the Son of God; only when viewed as our voluntary
substitute.
1. The principal scenes of sorrow were in the Garden of Gethsemane.
2. Also in the hall of judgment.
3. Calvary was the place that witnessed the dreadful deed.
III. The effect to be produced. “The sheep shall be scattered.”
1. By the sheep are meant the disciples of our Lord.
2. Jesus foretold that His disciples would forsake Him. It was fully accomplished
(Mat_26:56).
IV. Behold the tender compassion of a gracious God. He promises to turn His hand
upon the little ones. Little ones who at that time had but little knowledge of human
nature, little faith, and little courage. See God’s gracious dealings with the apostles and
disciples of Christ. Thus He will deal also with all the faithful followers of Christ.
Improvement.
1. Behold in this awful transaction the displeasure of God against sin.
2. As Divine justice is fully satisfied by the tremendous sufferings of Jesus Christ,
here we behold sufficient ground for a sinner’s hope of pardon. Jesus hath died; the
sinner may be forgiven (Rom_3:25). (T. Hannam.)
The character of Christ as the Shepherd of Israel
That this text contains clear and remarkable revelation of the Saviour no one of spiritual
discernment can hesitate to believe. It is one of the clearest of those prophetic

107. testimonies which declared to the Church beforehand “the sufferings of Christ, and the
glory that should follow.”
I. The description here given of the Saviour.
1. My Shepherd. What precise view of the Saviour’s place and character is this
expression intended to convey? The expression significantly points to His
mediatorial character and work. It reminds us that a people have been committed to
His hands—that He has graciously undertaken on their behalf and that, in the whole
matter of their salvation, He is their head, representative, surety. Whatever is
affirmed in the text concerning Him is affirmed in this view of His character and
work. The ideas suggested by this title as to the benefits derived by His people from
the exercise of His mediatorial offices are full of interest and comfort to the children
of God. Why is He designated “My Shepherd”? Because He was appointed and
commissioned by the Father, in the counsels of eternity, to execute this office.
2. The man. Believers, in their zealous regard for the glory and honour of the Divine
Redeemer, sometimes lose the comfort to be derived from a believing contemplation
of the man “Christ Jesus.” The righteousness wrought out was wrought out in the
nature of man.
3. The fellow of Jehovah. The equal of Jehovah. “God was manifest in the flesh.” This
is the crowning of truth in the doctrine of salvation.
II. The view of God’s dealings. Our thoughts are directed to the immediate infliction of
the Father’s wrath. He pierced Him even to the soul, till the sword of infinite justice was
satisfied with blood. Learn—
1. Every word in the text is comforting and instructive to the sheep of Christ.
2. There is precious light in this subject for awakened and trembling sinners.
3. There is here a lesson of solemn warning to careless sinners. (Robert Elder, A. M.)
Messiah smitten
We know what was the transaction in which this prophecy was fulfilled; we know the
awful epoch which that transaction bears. We hasten to no imaginary scene, but to a true
historic one—to an actual time in the calendar of the world’s ages.
I. The character of the victim. We perceive in His character—
1. Manhood, “found in fashion as a man.” Man, as never man otherwise could be.
Man by a most astonishing process of condescension and self-diminution.
2. Mediation is included. As the shepherd guards his flock, and perils his own life for
its rescue and deliverance, so we are considered as entrusted to the hands of Christ,
that He may ward off every danger from us to which we are exposed. How far
reaching is His sympathy! How touching is His care.
3. Co-equality is supposed. If He be the associate and compeer of the Lord of hosts,
then it may suggest the emulation of His honours, the expression of His glories, the
assimilation of His deeds, and the concentration of His affections.
II. The peculiarity of the action. The “sword” is the emblem of state, of authority, of
power, of justice, or retributive execution.

108. 1. This person is the subject of Divine complacency.
2. This person was the object of the Divine infliction.
The sword is not the weapon of correction, of momentary chastening; it is the
instrument of vengeance and of wrath. The same personage is the subject of Divine
complacency and of Divine infliction. How is it explained? Christ is without sin. He is
relatively liable for certain penalties, to which He subjects Himself voluntarily and
solely. Substitution is the simplifying principle of all. We cannot place the doctrine of
atonement on any other than the vicarious principle. See then—
(1) The necessity for the atonement.
(2) Mark the nature of justice.
(3) Learn what is sin.
(4) We see what is the great concert and covenant between the Father and the
Son.
(5) What must be the position of the unbeliever who rejects the atonement of
Christ, to whom all this is as strange things, an idle dream? (R. Winter Hamilton,
D. D.)
The Shepherd of the flock smitten
Observe that it is God the Eternal Father who gives the decree for the smiting of the
Shepherd. “Saith the Lord of hosts.” We have no sympathy with the unguarded language
of those who speak of God as an avenging deity, whose wrath can be appeased and
propitiated only by offerings of blood. Love is a thing that cannot be bribed. God’s love
needed not thus to be purchased. That love was the primal cause of all blessing to His
creatures. The manifestation, however, of love on the part of a great moral Governor
must be compatible with the exercise of His moral perfections. God’s justice, holiness,
righteousness must be upheld inviolate. While mercy and truth go before His face,
justice and judgment must continue the habitation of His throne. As the Omnipotent,
God could do anything. So far as power is concerned, He could easily have dispensed
with any medium of atonement. But what God, as the Omnipotent, could do, God, as the
holy, just, righteous, true, could not do. He could not promulgate laws and leave the
transgressor to mock them with impunity. Was there, then, in the case of guilty man, any
possible method by which the honour of God’s name and character and throne could be
preserved intact, and yet the transgressor be saved? Reason is silent here. The principle
of substitution—the innocent suffering for the guilty—is one undreamt of in earthly
philosophy. The Shepherd has been smitten. The Divine honour has been upholden.
Mercy and truth have been betrothed before the altar of Calvary; God hath joined them
together for the salvation of the human race, and that marriage covenant never can be
disannulled. Justice is now equally interested with love in the rescue of the fallen. (J. R.
Macduff, D. D.)
Christ smitten by the Father
I. The person to be smitten.
1. He is Jehovah’s fellow. He is in equality with God.

109. 2. He is man. His humanity—His manhood—are as distinctly affirmed as His Deity
and His equality with God.
3. The title given to Him as the Son of man—the Shepherd.
II. The sword which is to wake against Him.
1. What is this sword? It is the sword of Divine justice.
2. What are we to understand by its awakenings? Every manifestation of God in
punishing sin is as nothing compared with the manifestation in Christ’s sufferings.
3. Who demands this sword, who calls for its awakening? “The Lord of hosts.” The
crucifixion as much as the exaltation of Christ was “the Lord’s doing, and it is
marvellous in our eyes.”
4. What was the sword to awaken to? It was to smite unto death.
III. The reasons why it was said, “awake, o sword, against the victim.” It was to make
manifest Divine justice, that there should be no connivance with the enormity of sin.
IV. The effects which followed. “The sheep were scattered.” But they were brought back
again from their dispersion. (J. Stratten.)
The fellow of Jehovah
I. The terms in which our Lord is described.
1. The man that is the fellow of Jehovah.
2. Jehovah’s Shepherd.
II. The command given in reference to Him.
1. It relates to sufferings divinely appointed.
2. It relates to sufferings most severe.
3. It relates to sufferings most surprising.
III. The consequences which are to follow the execution of this command.
1. The dispersion of the sheep.
2. A signal interposition in their behalf. (G. Brooks.)
The solitariness of Christ’s death
Four things to consider.
1. The commission given to the sword by the Lord of hosts.
2. The person against whom it is commissioned.
3. The dismal effect of that stroke; and
4. The gracious mitigation of it. Doctrine—That Christ’s dearest friends forsook and
left Him alone in the time of His greatest distress and danger.
(1) Who were the sheep that were scattered from their Shepherd, and left Him
alone? They were those precious elect souls that He had gathered to Himself,

110. who had long followed Him, and dearly loved Him, and were dearly beloved by
Him. They had faithfully continued with Him in His temptations. They were
resolved so to do.
(2) But were they as good as their word? Did they stick faithfully to Him? Theirs
was not a total and final apostasy, only a temporary lapse. It was a very sinful and
sad relapse; for it was against the very articles of agreement, which they had
sealed to Christ at their first admission to His service. So it was unfaithfulness. It
was against the very principles of grace implanted by Christ in their hearts. They
were holy, sanctified persons, in whom dwelt the love and fear of God. By these
they were strongly inclined to adhere to Christ in the time of His sufferings, as
appears by those honest resolves they had made in the ease. Their grace strongly
inclined them to their duty; their corruptions swayed them the contrary way. It
was much against the honour of their Lord and Master. By this their sinful flight
they exposed the Lord Jesus to the contempt and scorn of His enemies. As it was
against Christ’s honour, so it was against their own solemn promise made to Him
before His apprehension, to live and die with Him. They break promise with
Christ. It was against Christ’s heart-melting expostulations with them, which
should have abode in their hearts while they lived. It was against a late direful
example presented to them in the fall of Judas. In him, as in a glass, they might
see how fearful a thing it is to apostatise from Christ. It was against the law of
love, which should have knit them closer to Christ, and to one another. This their
departure from Christ was accompanied with some offence at Christ.
3. The grounds and reasons of this scattering. God’s suspending wonted influences
and aids of grace from them. They would not have done so had there been influences
of power, zeal, and love from heaven upon them. But how, then, should Christ have
“trodden the wine press alone”? As God permitted it, and withheld usual aid from
them, so the efficacy of that temptation was great, yea, much greater than ordinary.
As they were weaker than they used to be, so the temptation was stronger than any
they had yet met withal. It is called, “Their hour and the power of darkness.” That
which concurred to their shameful relapse, as a special cause of it, was the remaining
corruptions that were in their hearts yet unmortified.
4. The issue and event of this sad apostasy. It ended far better than it began. They
were scattered for a time, but the Lord turned His hand upon them to gather them.
Peter repents of his perfidious denial, and never denied Him more. All the rest like
wise returned to Christ, and never forsook Him any more. And though they forsook
Christ, Christ never forsook them.
Inference—
1. Self-confidence is a sin too incident to the best of men. Little reason have the best
of saints to depend upon their inherent grace, let their stock be as large as it will.
Shall we be self-confident after such instances of human frailty?
2. A resolved adherence to God and duty, though left alone, without company, or
encouragement, is Christ-like, and truly excellent.
3. Though believers are not privileged from backslidings, yet they are secured from
final apostasy and ruin.
4. How sad a thing it is for the best of men to be left to their own carnal fears in the
day of temptation.
5. How much a man may differ from himself, according as the Lord is with him or

111. withdrawn from him.
6. The best of men know not their own strength till they come to the trial.
7. The holiest of men have no reason either to repine or despond, though God should
at once strip them of all their outward and inward comforts together. (John Flavel.)
The flock scattered
I. The person here represented is smitten by the sword of divine justice. This is none
other than the Messiah, the Christ. To Him alone can the language here used to describe
the object of the smiting apply. No other being but He is at once man and the fellow of
Jehovah, the Lord of hosts; and He alone is the Shepherd whom God promised to set
over His people Israel to feed them as a flock.
II. The stroke inflicted on Him. This was the deadly stroke of Divine justice. The sword
had long slept in its scabbard, but when the fitting time arrived God summoned the
sword to awake and do execution on the appointed victim. There is but one event to
which the command here given can be understood as pointing—the slaying of Him who,
as God’s Shepherd, laid down His life for the sheep. Wherefore was He thus smitten?
Because, though Himself sinless, He bore the sins of others. The flock had gone astray,
and incurred the penalty of apostasy, and He, the Shepherd, had come to give His life for
theirs.
III. The consequence to the flock of this smiting of the Shepherd. It was twofold. The
sheep were to be scattered, but God was to turn back His hand over the humble and
meek ones of His flock. The former of these applied to the dispersion of His disciples as
consequent on His crucifixion; the other was realised when the Lord, having been raised
from the dead, showed Himself to individuals and to groups of them. But though
preserved and rescued, Christ’s little flock would not escape all trouble and suffering.
God would bring them through the fire, and refine and purify them in the furnace of
affliction. (W. L. Alexander, D. D.)
God’s government of the world
I. As bringing penal ruin upon many.
1. The destruction of their leader. In the Bible language political religious leaders are
represented as shepherds. It was applied to Cyrus (Isa_44:28). The person defined is
represented as “the man that is my fellow.” Dr. Keil’s rendering is, “the man who is
my neighbour”; and Dr. Henderson’s, “the man who is united to me.” Who is this
man? On this question there are different opinions. “Calion thought it was Zechariah
himself, as representative of all the prophets, and that the prophecy referred only
indirectly to Christ. Grotius, Eichhorn, Bauer, and Jahne apply it to Judas
Maccabeus, Ewald to Pehak, Hitzig to the pretended prophets spoken of in the
preceding verses.” The expression “my fellow” does not necessarily mean one who is
equal in nature and character, but rather one who has the fellowship of interests and
aims. Evangelical writers, however, apply the language to Christ without much
critical examination and without hesitation. They do this mainly on the ground that
Christ Himself quotes the passage on the night in which He was betrayed, as an
illustration of what was immediately awaiting Him (Mat_26:31). He does not say
that the prophecy referred to Him, but merely that the passage was about being

112. illustrated in His history. The shepherd was to be smitten, and the sheep scattered.
This, indeed, is a common fact in the history of the world; when the leader is gone
the fold is scattered. Our point is that God often brings sufferings on a people by
striking down their leader. There are few greater calamities that can befall a people
than when nations lose their shepherds and leaders, or when churches lose their
pastors. Even when families lose their heads the loss is incalculable. Here is—
2. The dispersion of the flock. This comes to most communities when the true leader
is taken away. The removal of a leader in a family, a parent, often leads to a
scattering of the children. The scattering is a great evil. Unity is strength and
harmony; division is weakness and disorder. When communities are broken up and
dispersed the various members often place themselves in antagonism with each
other, and rivalries, jealousies, and envyings run riot.
3. The ruin of multitudes. “And it shall come to pass, that in all the land, saith the
Lord, two parts therein shall be cut off and die; but the third shall be left therein.”
Probably this refers primarily to the destruction of two-thirds of the inhabitants of
Judea by the Roman arms, and the famine or the pestilence and other destructive
influences which are the usual concomitants of all wars. Thus the afflictions of the
great majority of the human race here represented as the two-thirds of a community
come upon them as the retribution of justice—the Divine sword here invoked. They
are not disciplinary, but penal. “They are cut off and die.” Here we have God’s
government of the world.
II. Bringing remedial discipline to a few. “And I will bring the third part through the fire,
and will refine them as silver is refined,” etc. The very calamities which were penal, and
utterly ruinous to two-thirds of that population, were morally disciplinary and
improving to the remaining third. In the one case they were the strokes of the “sword” of
justice. In the other the calamities were but fire in the “pot of the refiner.” These by the
purifying, influence of trials—
1. Pray and are heard. Shall call on My name, and I will hear them.
2. Are accepted of God as His people.
They acknowledge their relationship. “I will say it is My people, and they shall say, the
Lord is my God.” Conclusion. This doctrine stands out in sublime prominence—that
afflictions which are penal and destructive to the many are remedial and merciful to the
few. (Homilist.)
8 In the whole land,” declares the Lord,
“two-thirds will be struck down and perish;
yet one-third will be left in it.

113. BAR ES, "In all the land, two parts therein shall be cut off and die - “In all
the land of Israel,” says a Jewish interpreter; (Kimchi); “ - the land, in which the Good
Shepherd had been slain and the sheep scattered, “that upon you.” our Lord had said,
“may come all the righteous blood.” As David punished Moab, “with two lines measured
he to put to death, and with one full line to keep alive” 2Sa_8:2; and Ezekiel prophesied,
“A third part of thee shall die with the pestilence, and with famine shall they be
consumed in the midst of thee: and a third part shall fall by the sword round about thee”
Eze_5:12; so now, the greater part should be destroyed, but a remnant should be saved.
“But the third part shall be left therein. Even so then at this present time also,” Paul says,
“there is a remnant according to the election of grace” Rom_11:5. Osorius: “The third
part only shall be saved from the common destruction; yet not so, that they should
suppose that glory was to be obtained amid ease.”
CLARKE, "Two parts therein shall be cut off - In the war with the Romans.
But the third shall be left - Those who believe on the Lord Jesus Christ shall be
preserved alive; and not one of these perished in the siege, or afterwards, by those wars.
GILL, "And it shall come to pass, that in all the land, saith the Lord,.... Either
in all the land of Israel, as Kimchi interprets it; or rather in all the world, as Aben Ezra
and others; for this prophecy seems to have respect, not to the calamities of the Jews at
the destruction of Jerusalem, after the death of Christ, when a few were saved, a
remnant according to the election of grace, yet so as by fire, for whose sake the days of
tribulation were shortened; but to the external state of the church, and the trouble of it
throughout Christendom, about the time of the destruction of antichrist:
two parts therein shall be cut off and die; all hypocrites, formalists, and outward
court worshippers; who seem as if they would be at this time two thirds of the professors
of true religion; who will not be able to stand the hour of temptation that will come upon
all the earth, to try the inhabitants of it; which will be the last struggle of the beast of
Rome, Rev_3:10 but will be twice dead, plucked up by the roots; will die to the
profession of religion, and be cut off from the people of God, and have no more a name
with them:
but the third shall be left therein; the few names in Sardis, which have not defiled
their garments; the hundred forty and four thousand that will stand with Christ, and by
him, on Mount Zion, being redeemed from among men, Rev_3:4 compare with this
Rev_16:19.
HE RY, " Of the rejection and ruin of the unbelieving Jews (Zec_13:8); and this
word has, and shall have, its accomplishment, in the destruction of the corrupt and
hypocritical part of the church. It shall come to pass that in all the land of Israel two
parts shall be cut off and die. The Roman army laid the country waste, and slew at least

114. two-thirds of the Jews. Some understand by the cutting off, and dying, or two parts in
all the earth, the abolishing of heathenism and Judaism, that Christianity, the third part,
might be left to reign alone. The Jewish worship was quite taken away by the destruction
of Jerusalem and the temple. And, some time after, Pagan idolatry was in a manner
extirpated, when the empire became Christian.
JAMISO , "Two-thirds of the Jewish nation were to perish in the Roman wars, and
a third to survive. Probably from the context (Zec_14:2-9), which has never yet been
fulfilled, the destruction of the two-thirds (literally, “the proportion of two,” or “portion
of two”) and the saving of the remnant, the one-third, are still future, and to be fulfilled
under Antichrist.
CALVI , "He goes on with the same subject; for he reminds the faithful, that
though God had resolved to restore his Church, and though his blessing would be
evident, yet very heavy afflictions were not far distant; as though he had said, “God
will give you a serene heaven and a bland air, that the land may bring forth its fruit;
but still there is a heavy tempest impelling, and ye shall not be exempt from storms
and hail. But when God has laid waste a part of the land, he will bless you with corn
and wine, so that you shall have sufficient support.” So also in this place he says,
“God will protect his Church, and will also be propitious to it, for he will wash away
all the filth of wickedness, and will give to you faithful pastors, when he has
removed the impostures of Satan: but in the meantime most grievous afflictions
await you, and a hard state of things, and difficult to be borne, must be expected;
for God will appear as though he intended to destroy his people: such will be the
scattering.”
For this reason he says, that there will be through the whole land the most grievous
calamities: Two parts, he says, shall die; the third only shall remain
We now see how all these things agree, and how the Prophet’s words harmonise. In
short, he means, that what he had before promised respecting the future favor of
God, does not belong indifferently to all, or to the whole body of the people, but to
the faithful, whom God will in a wonderful manner deliver from ruin; for of the
people God will only save the third part, as he had already resolved to destroy the
other two parts. The intention of the Prophet is now by no means doubtful.
But we hence conclude, that what God daily promises to his Church is not to be
extended indiscriminately to all, for many falsely profess his name: but he knows his
own, as Paul says, and therefore exhorts them to depart from iniquity. (2 Timothy
2:16.) Let us then know that promises of God’s favor do not appertain to hypocrites:
for though he has decreed to deal kindly and graciously with his Church, he yet
continues to diminish it, so that the third part only remains safe. Whenever then we
speak of God’s mercy towards his Church, and of his aid and help, let us ever bear
in mind the cleansing of which Zechariah now speaks, that God will reserve the
third part, while the greater portion ever runs headlong into ruin. It is then enough
that the third part should be delivered from destruction. But this verse, as it has
already appeared, ought to be applied to the kingdom of Christ.

115. Literally we read, the mouth of the two; but ‫,פי‬ pi, is to be taken metaphorically for
part or portion. A part then of the two in it, or two parts in it, (the plural is joined
with the singular, as often is the case,) shall perish, shall be cut off. The verb ‫,כרת‬
caret, means to cut off; and then ‫,גוע‬ guo, signifies to die or to sink. Though he
understands the same things by the two words, it is not yet an unmeaning repetition;
for it might have seemed hard and unreasonable that only a third part of God’s
people should remain. This diminution of the Church might have disturbed the
minds of many, and might have appeared incredible: hence the Prophet, in order to
confirm what in itself seemed a paradox, says, they shall die, they shall perish; it has
been so decreed, and you are not to contend with God; for given up to ruin shall the
greater number be, while a few only shall remain: the third part then shall remain
in it. It follows —
COFFMA , ""And it shall come to pass, that in all the land, saith Jehovah, two
parts therein shall be cut off and die; but the third shall be left therein."
Baldwin and others have supposed that this refers to the killing of two thirds of the
Jewish population, as at the siege of Jerusalem by the Romans; and, of course, that
literally occurred; but "in that day" appears to focus the prophecy upon what will
take place in God's spiritual Israel throughout history. If so, it is but a way of saying
what Jesus said:
"Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that
leadeth to destruction, and many are they that enter in thereby. For narrow is the
gate and straitened the way, that leadeth unto life, and few are they that find it"
(Matthew 7:13).
This usage of "one third" is also seen in Revelation 6. Inherent in the teaching of
this verse is the fact that the company of the redeemed is but a "remnant," certainly
nothing approaching a majority of the people. "This third part represents the
faithful among the Jews and the Christian Church gathered out of the nations."[22]
As Christ said,
"Fear not, little flock; for it is your Father's good pleasure to give you the kingdom"
(Luke 12:32).
TRAPP, "Zechariah 13:8 And it shall come to pass, [that] in all the land, saith the
LORD, two parts therein shall be cut off [and] die; but the third shall be left
therein.
Ver. 8. Two parts therein shall be cut off and die] q.d. They shall, they shall,
however strange or incredible this sad tidings seems to you; it shall be even so, take
my word for it. "Behold the severity of God," Romans 11:22. In the Greek it is the
resection, or, cutting off ( αποτοµιαν), as a surgeon cutteth off proud and dead flesh.
"The just Lord is in the midst thereof; he will not do iniquity," &c., Zephaniah 3:5.
Fiat iustitia, ruat coelum, Let justice be done, let the heavens be destroyed, may
seem to be his motto. In point of justice he stands not upon multitudes, Psalms 9:17.

116. It is all one to him "whether against a nation or against a man only," Job 34:29.
ational sins bring national plagues; heinous sins heavy punishments. In the
universal deluge God swept away all, as if he had blotted out that part of his title,
"The Lord, the Lord, gracious, merciful," &c., and had taken up that of Attilas,
Orbis flagellum, the world’s scourge. Sodom’s sins were multiplied above measure;
"therefore God took them away as he saw good," Ezekiel 16:49-50; and hath
thrown them out ( προκεινται), as St Jude speaketh, for an example suffering the
vengeance of eternal fire. Herodotus, a heathen historian, saith the very same of the
destruction of Troy, viz. that the ruins and rubbish thereof are set forth for an
example of that noted rule, that God greatly punisheth great offences, and that
heinous sins bring hideous plagues. Here we have two parts of three cut off in the
land of Judea; as it happened at the last destruction thereof by the Romans; at
which time more than a million of men perished, see Matthew 24:21. {See Trapp on
"Matthew 24:21"} And what think we shall become of Babylon the Great? Her sins
reach up to heaven, whereunto they are even glued and fastened, as the word
εκολληθησαν signifies, Revelation 18:5, therefore she shall be brought down to hell
with Capernaum (for flagitium et flagellum sicut acus et filium), therefore shall her
plagues come in one day to confute their fond conceit of an eternal empire, death,
and mourning, and famine, and she shall be utterly overthrown with fire; for strong
is the Lord God who judgeth her, full able to effect it, seem it to Babel’s brats never
so improbable or impossible, Revelation 18:18. It was never besieged since it became
Papal, but it was taken; whereas before it was held invincible. Sin that lieth at the
bottom will easily undermine and overturn the walls, though never so strong built;
as the voice from heaven told Phocas the murderer. The blood of that innocent
Lamb of God lies heavily upon the whole nation of the Jews to this day. Their last
devastation and present dismal dispersion is such, as that one of their own Rabbis
concludes from thence that their Messiah must needs be come; and they must needs
suffer so much for killing him.
But the third shall be left therein] A holy remnant kept for a reserve. Good
husbands cast out all their grain into the oven, but keep some for seed. "But yet in it
shall be a tenth," saith another prophet, Isaiah 6:13 : there shall be "two or three
berries in the top of a tree, four or five in the outmost branches," Isaiah 17:6. God’s
elect are so very few, that the world shall wonder, Isaiah 8:18, and even hoot to see
Christ’s flock so very little, little, as our Saviour speaks, Luke 12:22, as Israel stood
like two little flocks of kids, when the Syrians filled the country, 1 Kings 20:27.
There were but a few names in Sardis; and many bad in the best Churches; as at
Philippi, Philippians 3:18. Christ wondered at one good athanael, as rara avis in
terris; a rare bird in the earth, and when he comes, shall he find faith? How many,
think you, shall be saved in this city? saith Chrysostom, in his fourth sermon to the
people at Antioch. It will be a hard speech to you, but I will speak it: Though there
be so many thousands, yet there cannot be found a hundred that shall be saved. And
I doubt about them, too. And again, in his third sermon upon the Acts, he breaks
out into this speech, on arbitror inter sacerdotes multos esse qui salvi fiant, I do
not think that there are many, no, not among the ministry, that can be saved, since
many are called, but few are chosen; like as all the people were called together by

117. Samuel, but Saul only was chosen king. Only the called according to purpose are
elected, and shall be glorified, Romans 8:28-29. Christ at the last day will do as
Joshua did to find out who had stolen the Babylonish garment; there were many
brought together, and all to find out one, Joshua 7:16-21 So, all shall then appear;
out of them a small number deducted, that have heard of Christ. Out of them, those
that have professed him, and out of them, those that have professed him in sincerity,
and these will be Mithe mispar, a small few indeed. Hence they are called pearls,
which are but few to the number of pebbles; jewels, which are but little to the
lumber; strangers, that are nothing so many as homedwellers; sons of God, and of
the royal blood; and of such there are but a few to common subjects. They are as a
fold in a wide field; as a garden in a wild waste. Rari quippe boni, saith the poet
(Juvenal). And Pauci sunt qui philosophantur, few there are who philosophize, saith
Ulpian, the lawyer.
PETT, "Zechariah 13:8-9
“And it will happen that in all the land,” says Yahweh, “two parts in it will be cut
off and die, but the third part will be left in it. And I will bring the third part
through the fire, and will refine them as silver is refined, and will try them as gold is
tried. They will call on my name and I will hear them. I will say, ‘It is my people’.
And they will say, ‘YHWH is my God’.”
Here we have described the result of the smiting of the Shepherd. God’s future
promises are not effective for all. The majority will not respond to God’s offer of
mercy and will come under His judgment. This is depicted here in terms of a large
proportion who die and a smaller proportion who go through refining fires and are
purified.
Refining fires are also destructive fires. In Ezekiel 22:17-22 God declares that
because of His wrath against His people Israel they will undergo the fire of His
wrath. There is no suggestion there of its purifying effect although that may possibly
be assumed from the process described, the purpose of which is to remove dross
from metals. Ezekiel, however, describes Israel as mainly the dross, more in line
with Jeremiah 6:29-30. Their concentration is on the judgment of a sinful people.
Zechariah here recognises the destruction of a large proportion as dross but adds
the thought of the fire as purifying the remnant who undergo it. So the idea is
expanded and is not fully the same. For him there is room for mercy.
Malachi 3:1-3 and Isaiah 1:25-28 are more parallel with Zechariah. In Malachi 3:1-
3 the concentration is on refining. After the sending of His messenger to prepare the
way, YHWH comes to His Temple to purify the priesthood through refining fire, so
that they are purified like gold and silver and become a true priesthood. This true
priesthood was represented in the early church who became a royal priesthood (1
Peter 2:5; 1 Peter 2:9; Revelation 1:6).
Isaiah in Isaiah 1:25-28 cites YHWH as declaring, ‘I will turn my hand on you and
will purge away all your dross as with lye, and will take away all your tin.’ The
result is then that the judges and counsellors are ‘restored’ and Jerusalem is called

118. ‘the city of righteousness, the faithful city’, while transgressors and sinners are
destroyed. This clearly reflects the meaning of Zechariah in respect of the ‘third
part’.
Thus the smiting of the Shepherd results in judgment on the majority and the
choosing out and refining of a minority. We may see this fulfilled in the
consequences that came on the Jews after their rejection of the Messiah. In the war
that began in 66 AD huge numbers of Jews were slaughtered, many by the sword,
and others by crucifixion or death in the arena, But the true remnant who made up
the church of Jesus Christ, although enduring much persecution prior to this,
escaped the slaughter by fleeing from Jerusalem as Jesus had said.
‘A third part.’ Three was the number of completeness thus this means a proportion
of the whole which is complete in itself. It is intended to mean a smallish minority
and not to be applied literally. The exactness indicates the precision with which God
chooses rather than being a mathematical declaration. This third part is to be
purified through ‘fire’. The general idea behind this is suffering of one form or
another. The bringing of man into a state acceptable to God is not something to be
easily accomplished. In the words of Paul ‘tribulation produces patient endurance’
(Romans 5:3).
‘They will call on my name and I will hear them.’ The result of the refining will be
genuine repentance so that they call on God from a true heart. Then He will hear
them and respond.
‘I will say, “It is my people”. And they will say, “YHWH is my God”.’ They will be
accepted once again by God as His true people and they will respond to Him as truly
their God. We can compare Hosea 2:23, and Jeremiah 31:33, the latter specifically
demonstrating the effect of the refining as ‘having the law written in their hearts’ as
a result of the new covenant God makes with His people. This latter is cited in
Hebrews 8:8-12 as relating to the better covenant brought by Jesus Christ (compare
2 Corinthians 6:17-18).
ote. There are some who would relate this whole passage in Zechariah 12:1 to
Zechariah 13:9 only to the final days of the current age. They would cite ‘in that
day’ as always meaning such a time. They then see it as relating only to the Jews
with a resulting ‘end time’ revival among them and late response to the Messiah.
And indeed we would not deny that all such might happen, for there are grounds
elsewhere for thinking of this as a possibility, but we must not restrict it to that. or
is that even necessary.
The ew Testament makes clear that ‘that day’, the ‘last days’, began in ew
Testament times. The Apostles saw themselves as being in the last days, the time of
the end, the times of the Messiah (Acts 2:16 in context; 1 Corinthians 10:11;
Hebrews 1:2; Hebrews 9:26-28; 1 Peter 1:10-12; 1 Peter 1:20; 1 Peter 4:7). It is true
that that time has extended so that we too are in the last days, but their insistence on
this means that prophecies related to ‘the end days’ apply from their time onwards.

119. Thus Peter applies the prophecy of Joel 2:28 to Pentecost, and this is in line with the
idea in Zechariah 12:10; Jesus Christ cites Himself as the smitten Shepherd
(Matthew 26:31), and the fountain for sin and uncleanness was opened as a result of
His death and resurrection. To restrict it to the ‘end times’ as meant by these
interpreters is to limit its significance and to lose the glory of what has come about.
And it is to ignore the insistence of the ew Testament that the hopes of Israel find
themselves fulfilled in Jesus Christ, and in His church, the elect remnant, the Israel
of God.
PULPIT, "In all the land; i.e. Palestine, the country in which the good Shepherd
tended his flock (Zechariah 11:1-17.), and which is a figure of the kingdom of God
(comp. Zechariah 12:12; Zechariah 14:9, Zechariah 14:10). Two parts therein shall
be cut off and die; literally, the mouth, i.e. the portion of two, as Deuteronomy
21:17; 2 Kings 2:9, where it denotes the double portion inherited by the firstborn.
The inheritance is divided into three portions, of which two parts are given over to
death. Compare a similar allotment in the case of the Moabites (2 Samuel 8:2). The
doomed portion is supposed to represent the multitudes who perished at the siege of
Jerusalem. This may be; but by analogy it stands for those who shall not accept the
Messiah or be purified by suffering, even as Christ said, "Many are called, but few
chosen" (Matthew 20:16; comp. Matthew 3:12). The third. This third part
represents the faithful among the Jews (Romans 11:5), and the Christian Church
gathered out of all nations (comp. Isaiah 6:13; and especially Ezekiel 5:2, Ezekiel
5:12).
9 This third I will put into the fire;
I will refine them like silver
and test them like gold.
They will call on my name
and I will answer them;
I will say, ‘They are my people,’
and they will say, ‘The Lord is our God.’”

120. BAR ES, "I will bring the third part through the fire - Such is always God’s
ways. “Thou hast proved us, O God; Thou hast tried us, like as silver is tried. Thou
broughtest us into the snare, Thou laidest trouble upon our loins: we went through fire
and water, and Thou broughtest us out into a wealthy place” Psa_66:9-11. “I have
refined thee, but not with silver, I have chosen thee in the furnace of affliction” Isa_
48:10; and, “Through much tribulation we must enter into the kingdom of God” Act_
14:22.
Dionysius: “In adversity virtue is most tried, and it is shown what advance a person
has made; for ‘patience’ hath ‘a perfect work’ Jam_1:4; and it is called the touchstone of
all other virtues, as is written; ‘God tried His elect as gold in the furnace and received
them as a burnt offering’ ; and, ‘All the faithful who have pleased the Lord have passed
through many tribulations’ . And the angel Raphael saith to Tobias, ‘Because thou wert
accepted of God, need was that temptation should prove thee’ .” “Adversities are granted
to the elect of God, and therefore to be rejoiced in with the whole heart.” “Fire, crosses,
racks were prepared; swords executioners torturers were put in action; new forms of
suffering were invented, and yet Christian virtue remained moveless, unconquered: the
fiercer the onslaught, the more glorious was the triumph.” : “The more suffered, the
more believed in Christ.” Osorius: “Whose virtue they adimired, these they imitated, and
shared the suffering, that they might be partakers of the glory. This was that fire,
whereby God willed that His own should be tried and purified, that, with Christ whom
they gave themselves to imitate, they might enjoy everlasting glory.”
I will bless him and will say, It is My people - Dionysius: “not only by creation
as the rest, but by devotion and worship, by predestination and infusion of grace, by
singular Providence, by mutual love; ‘and it shall say, The Lord is my God,’ whom alone
above all things, I long for, love, worship.”
This promise is oftentimes renewed through the prophets, oftentimes fulfilled in
Christ, whenever the Church is recalled from listlessness by fiery trials, and through
them her children are restored to deeper devotedness and closer union with God.
CLARKE, "I will bring the third part through the fire - The Christian Church
shall endure a great fight of afflictions, by which they shall be refined - not consumed.
They shall call on my name - In this way shall they offer all their prayers and
supplications to God.
I will say, It is my people - The Church that I have chosen in the place of the Jews
who have filled up the measure of their iniquity.
And they shall say, The Lord is my God - And thus communion shall be
established between me and them for ever. Thus there shall be a general restoration.
GILL, "And I will bring the third part through the fire,.... Into tribulation, as the
Targum explains it; or into great distresses, comparable to fire, as Kimchi observes; this
is the hour of temptation that will be in the Philadelphian church state, Rev_3:10.
Daniel's time of trouble, such as there never was since there was a nation, Dan_12:1 and
the time of the slaying of the witnesses, Rev_11:7,

121. and will refine them as silver is refined, and will try them as gold is tried;
their graces, principles, and profession, will be tried; their dross and tin will be removed,
and they will be purged and purified; a more pure and glorious state of the church will
take place, in which there will be great purity of Gospel worship, discipline, and
conversation; when the word will be more purely preached, the ordinances more purely
administered, and the saints will live more holy lives and conversations, signified by the
witnesses ascending up into heaven, Rev_11:12,
they shall call on my name; which includes the whole of divine worship, and
particularly designs prayer, that pure offering and incense, which shall now be offered to
the name of the Lord in every place, Mal_1:11 hence it follows,
and I will hear them; accept their prayers, and give an answer to them: so the Targum
paraphrases the words,
"he shall pray in my name, and I will receive his prayer:''
I will say, It is my people; the Lord will make it appear to themselves and others that
they are his special, peculiar, and covenant people, by calling them out of Babylon; by
bestowing his favours upon them; and by granting his presence with them, as well as by
the witnessing of his Spirit to them; see Rev_18:4,
and they shall say, The Lord is my God: they shall know him to be their covenant
God and Father, and claim their interest in him, and acknowledge him as such; which is
the greatest happiness that can be enjoyed, Psa_144:15.
HE RY, " Of the reformation and preservation of the chosen remnant, those of them
that believed, and the Christian church in general (Zec_13:9): The third part shall be
left. When Jerusalem and Judea were destroyed, all the Christians in that country,
having among them the warning Christ gave them to flee to the mountains, shifted for
their own safety, and were sheltered in a city called Pella, on the other side Jordan. We
have here first the trials and then the triumphs of the Christian church, and of all the
faithful members of it. 1. Their trials: I will bring that third part through the fire of
affliction. and will refine and try them as silver and gold are refined and tried. This was
fulfilled in the persecutions of the primitive church, the fiery trial which tried the people
of God then, 1Pe_4:12. Those whom God sets apart for himself must pass through a
probation and purification in this world; they must be tried that their faith may be found
to praise and honour (1Pe_1:6, 1Pe_1:7), as Abraham's faith was when it was tried by
the command given him to offer up Isaac, Now know I that thou fearest me. They must
be tried, that both those that are perfect and those that are not may be made manifest.
They must be refined from their dross; their corruption must be purged out; they must
be brightened and bettered. 2. Their triumphs. (1.) Their communion with God is their
triumph: They shall call on my name, and I will hear them. They write to God by prayer,
and receive from him answers of peace, and thus keep up a comfortable communion
with him. This honour have all his saints. (2.) Their covenant with God is their triumph:
“I will say, It is my people, whom I have chosen and loved, and will own; and they shall
say, the Lord is my God, and a God all-sufficient to me; and in me they shall boast every
day and all the day long. This God is our God for ever and ever.”

122. JAMISO , "through ... fire — of trial (Psa_66:10; Amo_4:11; 1Co_3:15; 1Pe_1:6,
1Pe_1:7). It hence appears that the Jews’ conversion is not to precede, but to follow,
their external deliverance by the special interposition of Jehovah; which latter shall be
the main cause of their conversion, combined with a preparatory inward shedding
abroad in their hearts of the Holy Spirit (Zec_12:10-14); and here, “they shall call on My
name,” in their trouble, which brings Jehovah to their help (Psa_50:15).
my people — (Jer_30:18-22; Eze_11:19, Eze_11:20; Hos_2:23).
CALVI , "Zechariah proceeds further here, that when God shall cut off two parts
of the people, he will yet save the third for this end — that it might be proved by
various kinds of trials, and be made to bear many afflictions. With regard to the two
parts, the Lord did not afflict them in order to turn them to repentance, but
resolved wholly to destroy them. The third part then is reserved for salvation; and
yet it is necessary even for them to be cleansed through many afflictions.
Very useful is this doctrine; for we hence first conclude that many, not only from the
world, are led into perdition, but also from the bosom of the Church: for when three
hundred shall profess to worship God, one hundred only, says Zechariah, will be
saved. There are always among the people many hypocrites; nay, the grains lie hid
in the midst of much chaff and refuse; it is therefore necessary to devote to ruin and
eternal death a larger number than those who shall be saved. Let us then not envy
the ungodly, though their prosperity may disturb us and cause us to grieve. (Psalms
37:2.) We think them happy; for while God spares and supports them, they deride
us and triumph over our miseries. But under this circumstance, the Holy Spirit
exhorts us to bear patiently our afflictions; for though for a time the happiness of
the ungodly may goad us, yet God himself declares that they are fattened in order to
be presently slain, when they shall have gathered much fatness. This is one thing.
Then it is in the second place added, that after the greater part, both of the world
and of the Church, (at least such as profess to belong to it,) shall be destroyed, we
cannot be retained in our position, except God often chastises us. Let us then
remember what Paul says, that we are chastised by the Lord, that we may not perish
with the world; and the metaphors which the Prophet adopts here are to the same
purpose; for he says, I will lead them through the fire. He speaks here of the faithful
whom God has chosen into salvation, and whom he has reserved that they might
continue safe: yet he says, that they shall be saved through fire, that is, hard trials.
But he sets forth this still more clearly, He will prove them, he says, as silver and
gold (176) The stubble and the chaff, as John the Baptist teaches us, are indeed cast
into the fire, (Matthew 3:12,) but without any benefit; for the fire consumes the
refuse and the chaff, and whatever is corruptible. But when the gold and the silver
are put in the fire and are purified, it is done that greater purity may be produced,
and also that what is precious in these metals may become more apparent: for when
the silver is drawn out of the mine, it differs not much from what is earthy. The
same is the case with gold. But the furnace so purifies the gold and silver from their
dross, that they attain their value and excellency. Hence Zechariah says, that when
God casts his faithful people into the fire, he does this according to his paternal
purpose in order to burn out their dross, and thus they become gold and silver who

123. were before filthy and abominable, and in whom much dross abounded. We see then
that the elect of God, even those who may be rightly counted his children, are here
distinguished from the reprobate, however they may profess God’s name and
worship.
ow this passage is not inconsistent with that in Isaiah,
“I have not purified thee as silver and gold, for thou hast been wholly consumed.”
(Isaiah 48:10.)
Though God tries his elect by the fire of afflictions, he yet observes moderation; for
they would wholly faint were he to purify them to the quick. It is however necessary
to pass through this trial of which the Prophet now speaks: and thus the state of the
Church is here described — that it ought to be always and continually cleansed, for
we are altogether unclean; and then, after God has washed us by his Spirit, still
many spots of uncleanness remain in us; besides, we contract other pollutions, for it
cannot be but that much contagion is derived from those vices by which we are on
every side surrounded.
He now adds, He will call on my name, and I will answer him (177) With this
consideration God mitigates what was in itself hard and grievous. It is hard to see so
many dreadful evils, when God treads under foot the greater part of the world, and
when his vengeance bursts forth on the Church itself, so that his severity on every
side fills us with fear. But this also is added — that we are daily to feel the fire, as
though God meant to burn us, while yet he does not consume us. Hence the Prophet
shows how these miseries are to be sweetened to us, and how sorrow becomes not
too grievous; for we are tried by the cross and the scourges and chastisements of
God in order that we may call on his name. Hearing follows calling; and nothing can
be more desirable than this. The Prophet then proves from the happy effect, that
there is no reason for the faithful to murmur against God, or impatiently to bear
their evils, because being purified they can now really flee to him.
Were any to ask, whether God can by his Spirit only draw the elect to true religion?
If so, why is this fire of affliction and hard trial necessary? The answer is, that he
speaks not here of what God can do, nor ought we to dispute on the subject, but be
satisfied with what he has appointed. It is his will then, that his own people should
pass through the fire and be tried by various afflictions, for this purpose — that
they may sincerely call on his name. We must at the same time learn that it is the
true preparation by which the Lord brings back the elect to himself, and forms in
them a sincere concern for religion, when he tries them by the cross and by various
chastisements; for prosperity is like mildew or the rust. We cannot then look to God
with clear eyes, except our eyes be cleansed. But this cleansing, as I have said, is
what God has appointed as the means by which he has resolved to render his
Church submissive. It is therefore necessary that we should be subject, from first to
last, to the scourges of God, in order that we may from the heart call on him; for our
hearts are enfeebled by prosperity, so that we cannot make the effort to pray. But
this consolation is ever to be applied to ease our sorrows, when our flesh leads us

124. either to perverseness or to despair; let this remedy occur to us, that though
chastisement is hard while it is felt, it ought yet to be estimated by what it produces,
as the Apostle also reminds us in Hebrews 12:11. Let us especially know that the
name of God is then seriously invoked, when we are subdued, and all ferocity, and
all the indulgence of the flesh, are corrected in us: for we are like untamed heifers,
as Jeremiah says, when God indulges us. (Jeremiah 31:18.) Hence the discipline of
the cross is necessary, so that earnest prayer may become vigorous in us.
He shows at last how God may be invoked, for we are taught that he will be kind
and propitious to us, whenever called upon. It would not indeed be enough for us to
groan under the burden of afflictions, and to be thus awakened to prayer, except
God himself allured us and gave us hope of favor. Hence the Prophet adds, I will
say, My people they are; and they will say, Jehovah our God is he. The Prophet in
short means, that unless the promises of God shine on us, and invite us to prayer, no
sincere prayer can ever be drawn from us. How so? Because we first come to God by
faith alone, and this opens the gate to us, and all prayers not founded on faith are
rejected; and further, we know that men naturally dread the presence of God, and
will do so until he gives them a taste of his goodness and love. Hence what Zechariah
says here is especially worthy of notice, — that God’s word precedes, so that we may
follow with confidence, and be able to enter through the gate opened to prayer, for
except he first says, “ye are my people,” we cannot claim the privilege of entering
into his presence and say, “thou art our God.” For who has bound God to us, that
he should be a God to us? even he himself; for he has bound himself to us when he
promised that we shall be his people. There is then, as I have said, no right
beginning to prayer until we are taught that God is ready to hear our prayers, as it
is said in Psalms 65:2, “Thou God hearest prayers, and all flesh shall come to thee.”
d I will bring the third part into the fire,
And will purify them as he who purifies silver,
or, as the purifier of silver,
And will try them as he who tries gold,
or, as the trier of gold.
The participle following “as” I regard as active, and not passive, as made by the
Punctuists. — Ed.
They shall call on my name,
And I will answer them;
And I will say, “My people are they;”
And they will say, “Jehovah is our God.”
There is a conversive [ ‫ו‬ ] wanting before “say” in the third line, for the verb is in
the past tense; it is supplied by the Septuagint, the Syriac, and the Arabic. Here is
an instance of manifest omission, not supported by any MS., but by the early
versions. — Ed.

125. COFFMA , ""And I will bring the third part into the fire, and will refine them as
silver is refined, and will try them as gold is tried. They shall call on my name, and I
will hear them: I will say, It is my people; and they shall say, Jehovah is my God."
There is no better comment on this anywhere than in the writings of the apostle
Peter who made this a description of the tribulations that shall test the Christians:
" ow for a little while, if need be, ye have been put to grief in manifold trials, that
the proof of your faith, being more precious than gold that perisheth though it is
proved by fire, may be found unto praise and glory and honor at the revelation of
Jesus Christ" (1 Peter 1:6,7).
Inherent in this is the necessity that every Christian's faith be tested through
tribulations. "It must needs be that offences come" (Matthew 18:7); and, "Through
many tribulations we must enter into the kingdom of God" (Acts 14:22), etc. The
faithful understanding of this principle is a source of countless blessings to the child
of God. Whenever sorrows are multiplied and "fiery trials" of the most violent and
vicious kind descend upon him, he will remember that God is merely testing, finding
out, if he really "believes" or not!
And what is the result of the "refining" process? It is stated in the concluding
clauses: They will say Jehovah is my God; and God will say, It is my people!
Wherever that relationship exists, the "end and all" of living in this world has been
accomplished.
TRAPP, "Zechariah 13:9 And I will bring the third part through the fire, and will
refine them as silver is refined, and will try them as gold is tried: they shall call on
my name, and I will hear them: I will say, It [is] my people: and they shall say, The
LORD [is] my God.
Ver. 9. And I will bring the third part through the fire] Few they were, but not
faultless; they must, therefore, go through the fire, that there they may leave their
dregs and dross behind them. For Quod ignis est auro, lima ferro, ventilabrum
tritico, lixivium panno, sal carni, hoc tribulatio est viro iusto, saith Corn. a Lapide
upon this text; that is, what the fire is to the gold, the file to iron, the fan to wheat,
the soap to clothes, the salt to flesh, that is tribulation sanctified to a righteous man.
God is said to have his "fire in Zion, and his furnace in Jerusalem," Isaiah 31:9, to
carry his through fire and through water, Psalms 66:12, from above to send fire into
their bones, Lamentations 1:13, to put them to the fiery trial, 1 Peter 4:12; yea, he
himself is a refiner’s fire unto them, and fullers’ soap. Malachi 3:2 {See Trapp on
"Malachi 3:2"} He knows them to be right gold, which will endure the seventh fire
(alchemy gold will not so), and, therefore, he puts them to it; "that the trial of their
faith, being much more precious than that of gold that perisheth, though tried in the
fire, may be found to praise and honour and glory," 1 Peter 1:7; himself,
meanwhile, goeth with them into the fire and pulleth them out as a brand,
Zechariah 3:2 on sic impii, not so the ungodly, Psalms 1:4. True it is, the trial of
their works also shall be by fire, 1 Corinthians 3:13, and they shall give an account
one day with all the world on a light flame about their ears, 2 Peter 3:12. Then shall

126. they find that the law they are judged by is a fiery law, the tribunal is of fire, Ezekiel
1:27, the judge a consuming fire, Hebrews 12:29, his attendants seraphims, that is,
flaming creatures, Hebrews 1:7, his pleading with sinners in fire of flame ( εν πυρι
φλογος), 2 Thessalonians 1:8, the place of punishment a lake of fire fed with a river
of brimstone, Isaiah 30:33, a formidable fire it is, fed with tormenting temper, and
kindled by God’s own breath instead of bellows. Bellarmine is of the opinion that
one glimpse of this fearful fire were enough to make a man not only turn Christian
and sober, but hermit and monk, and to live after the strictest order that can be.
Pope Clement V, upon the death of a nephew of his, and one of his catamites, (a)
sent his chaplain to a conjuror, to inquire how it fared with him in the other world.
The conjuror showed him to the chaplain, lying in a bed of fire in hell. This news so
affected the wretched Pope, that he never held up his head, but, abal-like, died
within a few days after it. But oh what a dreadful shriek gave his guilty soul, to see
itself launching into an infinite ocean of scalding lead, and to think that it must
swim naked therein for ever.
And will refine them as silver is refined] This is all the hurt he doth them by the
fire; he hides pride from them, Job 33:19, &c., and divides between the sin which he
hates and the son whom he loves. For by this the iniquity of Jacob shall be purged;
and this is all the fruit, the taking away of their sin, Isaiah 27:9, which they may
very well spare, and never hurt themselves. Surely, as one poison is antidotary to
another, so is affliction to sin; when sanctified, it is no more penal, but medicinal;
not a curse, but a cure: as oil of scorpions is good against the biting of scorpions; as
the wine wherein a viper hath been drowned cureth a leprosy; as the juice of
hemlock (a deadly plant) heals hot corroding ulcers, and assuageth the
inflammation of the eyes; or as rhubarb, though full of choler, doth mightily purge
choler. Moses neglected to circumcise his child (as we do our hearts, it is such a
bloody work) till God met him and would have killed him. David could never see the
benefit of affliction till God, by those sharp waters, had cleared up his eyesight.
Gehazi’s leprosy cured him; his white forehead made him have a whiter soul.
Surely, as the refining pot is for silver, and the furnace for gold, so is affliction to the
soul. Corrections of instruction are the way of life, Proverbs 6:23, but "he that
refuseth correction despiseth his own soul," Proverbs 15:32. Winds and thunder
clear the air (whereof they are the besoms, saith Rupertus), so do crosses the soul. If
the outward man decay, the inward is thereby renewed, 2 Corinthians 4:16; and the
winter of the one is the spring of the other. As the viper, when he is lashed, casteth
up his poison; so doth the good soul, when afflicted, purge itself from all filth of
flesh and spirit, striving to perfect holiness in the fear of God. These Jews, after they
had been in the Babylonish furnace for idolatry, hated and feared that sin as much
as the burnt child dreads the fire. They would die any death rather than admit an
idol. Josephus tells how stoutly they opposed Pilate and Petronius, that would have
set up Caesar’s statue in their temples, offering their throats to the swords of the
soldiers rather than they would endure that idol in God’s house. What God is now
doing with them, and for them, in this long time of their sad desolation and
dispersion, who can tell? There are those who think that, after much purging and
proving, as here, God will gather a Church of them to himself; according to that

127. which followeth; "They shall call upon my name, and I will hear them: I will say, it
is my people," &c. And that upon their profession of Christ shall come the sorest
time of affliction that ever was, Zechariah 14:1-2, when Gog and Magog, with all his
troops and armies, shall compass the beloved city, Revelation 20:8-9. But the Jews
shall get a glorious conquest; for God himself from heaven will miraculously fight
for them, Zechariah 14:3-5, together with all the holy angels, the ministers of his
judgments, Zechariah 14:5. Sure it is, that the Turks fear some such thing as this;
and therefore they cannot abide that any Jew among them should turn Christian. In
the year 1528 a certain Jew, dwelling in Constantinople, became a good Chrisitian,
and was baptized; which the Turks understanding, were vehemently exasperated
against him for it; fearing lest his conversion should prove prejudicial to their
Mahometan religion, and, therefore, they apprehended and cruelly murdered him.
And try them as gold is tried] viz. That when I have tried them they may come forth
as gold, Job 33:10. Hence God’s people fall into manifold temptations, James 1:2;
they fall, they go not into them step by step, but are precipitated, plunged into them;
and not into one of them, or a few, but into manifold temptations, or trials; yea,
fiery trials, so afflictions are called, because thereby God proves what is in his
people, Deuteronomy 8:16, Revelation 2:10. ot to better his own knowledge of
them either; for he knows all things, and is intimo nostro intimior nobis, John 2:25,
Acts 1:24, Hebrews 4:12. Artificers perfectly know the nature and properties of
their own works, and shall not God see? Psalms 94:9-10. But tentat ut sciat, hoc est,
ut seire nos faciat (August.), he trieth us, 1. That he may make discoveries of himself
unto us, especially of his power and goodness; and so get him a name, as Isaiah
63:11-13, 2 Corinthians 12:9. Elijah would have water poured upon the sacrifices,
yea, the altar covered therewith, that God’s power might the more appear, in
consuming it with fire from heaven, and the people thereupon might cry, Jehovah,
he is God! Jehovah, he is God! 1 Kings 18:39 : think the same here. 2. That he may
make discoveries of us to ourselves, and to others; who are apt to misjudge and
undervalue us; as not only Satan did, Job 1:9, but even Elihu also (though otherwise
a good man, and the best of his friends), xxxiv. 36. But when they see our holy
carriage under the cross, they can say of us, as that centurion did of our Saviour,
Luke 23:1-56 "Verily, this was the Son of God"; and as one Culocerius, in the
Church-histery, when he saw the piety and constancy of the martyrs, he cried out,
Vere magnus est Deus Christianorum, The Christian’s God is a great God indeed.
But as by afflictions we are made known to others, so to ourselves much more. We
are apt either to overvalue or else to undervalue ourselves, till put to the trial; as is
to be seen in the history of Saunders and Pendleton. Hard weather tries what
health; wind and storms what sap; withered leaves soon fall off. Rotten boughs with
heavy weights quickly break. Wooden vessels, set empty to the fire, soon break and
leak; not so vessels of gold and silver. The best divination what men are is at the
parting-way, as Ezekiel 21:21. When the fire comes to green wood it will appear
what is within; when the pond is empty, what is in the bottom. It is not known what
corn will yield

128. And will refine them as silver is refined] This is all the hurt he doth them by the
fire; he hides pride from them, Job 33:19, &c., and divides between the sin which he
hates and the son whom he loves. For by this the iniquity of Jacob shall be purged;
and this is all the fruit, the taking away of their sin, Isaiah 27:9, which they may
very well spare, and never hurt themselves. Surely, as one poison is antidotary to
another, so is affliction to sin; when sanctified, it is no more penal, but medicinal;
not a curse, but a cure: as oil of scorpions is good against the biting of scorpions; as
the wine wherein a viper hath been drowned cureth a leprosy; as the juice of
hemlock (a deadly plant) heals hot corroding ulcers, and assuageth the
inflammation of the eyes; or as rhubarb, though full of choler, doth mightily purge
choler. Moses neglected to circumcise his child (as we do our hearts, it is such a
bloody work) till God met him and would have killed him. David could never see the
benefit of affliction till God, by those sharp waters, had cleared up his eyesight.
Gehazi’s leprosy cured him; his white forehead made him have a whiter soul.
Surely, as the fining-pot is for silver, and the furnace for gold, so is affliction to the
soul. Corrections of instruction are the way of life, Proverbs 6:23, but "he that
refuseth correction despiseth his own soul," Proverbs 15:32. Winds and thunder
clear the air (whereof they are the besoms, saith Rupertus), so do crosses the soul. If
the outward man decay, the inward is thereby renewed, 2 Corinthians 4:16; and the
winter of the one is the spring of the other. As the viper, when he is lashed, casteth
up his poison; so doth the good soul, when afflicted, purge itself from all filth of
flesh and spirit, striving to perfect holiness in the fear of God. These Jews, after they
had been in the Babylonish furnace for idolatry, hated and feared that sin as much
as the burnt child dreads the fire. They would die any death rather than admit an
idol. Josephus tells how stoutly they opposed Pilate and Petronius, that would have
set up Caesar’s statue in their temples, offering their throats to the swords of the
soldiers rather than they would endure that idol in God’s house. What God is now
doing with them, and for them, in this long time of their sad desolation and
dispersion, who can tell? There are those who think that, after much purging and
proving, as here, God will gather a Church of them to himself; according to that
which followeth; "They shall call upon my name, and I will hear them: I will say, it
is my people," &c. And that upon their profession of Christ shall come the sorest
time of affliction that ever was, Zechariah 14:1-2, when Gog and Magog, with all his
troops and armies, shall compass the beloved city, Revelation 20:8-9. But the Jews
shall get a glorious conquest; for God himself from heaven will miraculously fight
for them, Zechariah 13:3-5, together with all the holy angels, the ministers of his
judgments, Zechariah 13:5. Sure it is, that the Turks fear some such thing as this;
and therefore they cannot abide that any Jew among them should turn Christian. In
the year 1528 a certain Jew, dwelling in Constantinople, became a good Chrisitian,
and was baptized; which the Turks understanding, were vehemently exasperated
against him for it; fearing lest his conversion should prove prejudicial to their
Mahometan religion, and, therefore, they apprehended and cruelly murdered him.
And try them as gold is tried] viz. That when I have tried them they may come forth
as gold, Job 23:10. Hence God’s people fall into manifold temptations, James 1:2;
they fall, they go not into them step by step, but are precipitated, plunged into them;

129. and not into one of them, or a few, but into manifold temptations, or trials; yea,
fiery trials, so afflictions are called, because thereby God proves what is in his
people, Deuteronomy 8:16, Revelation 2:10. ot to better his own knowledge of
them either; for he knows all things, and is intimo nostro intimior nobis, John 2:25,
Acts 1:24, Hebrews 4:12. Artificers perfectly know the nature and properties of
their own works, and shall not God see? Psalms 94:9-10. But tentat ut sciat, hoc est,
ut scire nos faciat (August.), he trieth us, 1. That he may make discoveries of himself
unto us, especially of his power and goodness; and so get him a name, as Isaiah
63:11-13, 2 Corinthians 12:9. Elijah would have water poured upon the sacrifices,
yea, the altar covered therewith, that God’s power might the more appear, in
consuming it with fire from heaven, and the people thereupon might cry, Jehovah,
he is God! Jehovah, he is God! 1 Kings 18:39 : think the same here. 2. That he may
make discoveries of us to ourselves, and to others; who are apt to misjudge and
undervalue us; as not only Satan did, Job 1:9, but even Elihu also (though otherwise
a good man, and the best of his friends), Job 34:36. But when they see our holy
carriage under the cross, they can say of us, as that centurion did of our Saviour,
Luke 23:47 "Verily, this was the Son of God"; and as one Culocerius, in the Church
histery, when he saw the piety and constancy of the martyrs, he cried out, Vere
magnus est Deus Christianorum, The Christian’s God is a great God indeed. But as
by afflictions we are made known to others, so to ourselves much more. We are apt
either to overvalue or else to undervalue ourselves, till put to the trial; as is to be
seen in the history of Saunders and Pendleton. Hard weather tries what health;
wind and storms sap the strength; withered leaves soon fall off. Rotten boughs with
heavy weights quickly break. Wooden vessels, set empty in the fire, soon break and
leak; not so vessels of gold and silver. The best divination what men are is at the
parting way, as Ezekiel 21:21. When the fire comes to green wood it will appear
what is within; when the pond is empty, what is in the bottom. It is not known what
grain will yield till it come to the flail; nor what grapes, till it come to the press.
Grace is like the stone chrysolampis, quem lux celat prodit obscurum, which shines
brightest in the dark (Solinus). The skill of a pilot is unknown but in a tempest; the
valour of a captain but in a battle; the faithfulness of a wife but in an assault. The
wicked tried are found to be but reprobate silver; or, at best, but alchemy gold, that
endureth not the seventh fire. They are αµφιβιοι, as crocodiles, chameleons, bats,
spunges, &c. They murmur when tried, as Psalms 78:40-41; or curse, as Micah’s
mother, 17:2; or fret, and howl upward, as wolves when hungry, Isaiah 8:21; or
faint in the day of affliction, as Saul, who lay upon the ground like a beast, 1 Samuel
28:20, or abal, who lay in his bed like a block; or desert God and his cause, as
those renegades, Daniel 11:32, and those in the Palatinate, who defected to Popery
as fast as leaves fall off the trees in autumn. Many titular Christians among us were,
in times of peace, but as wolves in a cage, but as lions tamed by art; they wanted
nothing but liberty and opportunity to show their wolvish and worrying natures,
which now these late shedding and discriminating times have sufficiently
discovered. "Have all these workers of iniquity no knowledge? who eat up God’s
people as they eat bread, and call not upon God," Psalms 14:4. They shall call upon
my name, and I will hear them. o time for hearing of prayers and obtaining of
suits like that of affliction. Those are mollissima fandi tempera, the time of affliction
is the very time of supplication; then our hearts are largest, then God’s ear is most

130. open. Then the saints may have anything for asking, Psalms 50:15; Psalms 91:15.
Thus Lot had Zoar at his request, Genesis 19:18-23. Paul had all the souls in the
ship given him, Acts 27:22-25 Jacob, greatly fearing to be bereft of his Benjamin,
prayed, God give you bowels of mercy before the man, Genesis 43:14. He prayed it,
and he had it, Genesis 43:30 "For Joseph made haste; for his bowels did yearn upon
his brother," &c. God reserves his best comforts for the worst times; as the feast
maker kept his best wine till the last, John 2:10; as the mother brings forth ber
conserves and cordials when the child is the most sick. Israel was never so royally
provided for as in the wilderness. I will bring her into the wilderness and speak to
her heart, Hosea 2:14. As a bone, once broken, is stronger after setting, and as
lovers are never greater friends than after falling out; so is it between God and his
people. Affliction exciteth devotion, as the bellows do the fire, and excited devotion
prevaileth much, James 5:16.
I will say, It is my people: and they shall say, The Lord is my God] By a gracious
compliance they shall, with highest estimations, most vigorous affections, and
utmost endeavours, bestow themselves upon that God that hath so far owned and
honoured them as to strike a covenant with them; the fruits whereof are sure
mercies, compassions that fail not, all the blessings of this and a better life. A
covenant is the collection of many promises, as a constellation is the collection of
many stars; and though it be (in sum) but one promise, "I will be thy God," yet it is
such a one as comprehends all, and is therefore fifteen times, at least, mentioned in
Scripture. It is the substance of the covenant of grace, saith Junius; the soul of it,
saith Pareus; the head or top of it, saith Musculus; Deus meus et omnia, saith
Luther, God is mine, all is therefore mine. But then, as God must be our All-
sufficient, so we must be his altogether; and when he cries out, Who is on my side,
who? "One shall say, I am the Lord’s; and another shall call himself by the name of
Jacob; and another shall subscribe with his hand to the Lord, and surname himself
by the name of Israel," Isaiah 44:5. Oh it is a blessed sign that God hath chosen us
first, 1 John 4:19, when we choose God, as Psalms 73:25, sincerely avouching him
for our God. Sincerity (or evangelical perfection) is the only absolute condition of
the covenant of grace, Genesis 17:1. God and the saints have ever judged of men by
this: "Judge me, O Lord, according to mine integrity," saith David. The promises
are made to it, Psalms 119:1, Matthew 5:8. God’s eye is upon it, as in David the man
after God’s own heart. He blesseth the little that such have, as in athanael,
Cornelius, the eunuch. He passeth by their infirmities, as in Asa, 1 Kings 15:14, and
accepteth their services nevertheless, as 2 Chronicles 30:19-20.
ELLICOTT, "(9) The third part.—Amidst all the calamities which should overtake
the land, a remnant should be saved and purified. In the light of the Gospel we may
(if we retain them in their present context) understand these words as fulfilled in
those who embraced Christianity; but the prophet, from the Old Testament stand-
point, speaks vaguely, and after the analogy of the past captivity (Isaiah 6:13).
EXPOSITOR'S DICTIO ARY, "Purification
Zechariah 13:9

131. Consider the purpose of God in asking His children to live with Him the life of
contrition. God is seeking our personal purification. The great work God is doing
within us is the separating of the pure from the impure.
I. Life is a purgatory, and is intended to be purgatorial. God"s penances here are
not punitive, but remedial. Our sorrows form the mystic fire in which God wills to
separate between us and our sin. Why does character sometimes determinate under
God"s discipline of life? Because the suffering is not looked upon in its true light
nor submitted to in a true spirit.
II. If there had been no sin, there would have been no intermediate state, and hence
it follows that it is a penitential discipline, for the purifying of the spirit The vision
of Jesus seen by us coming out of the sinful past, and carrying into His presence a
marred nature, how can that vision be anything but one that develops contrition
even to the limit of perfection?
The intermediate state is a state of joy, because it is a state of purgation.
III. Sweet communion. You could not bear the purification but for this—"They
shall call upon Me, and I will answer".
—George Body, The Sermon Year Book, 1891 , p357.
SIMEO , "GOD’S METHOD OF DEALI G WITH HIS PEOPLE
Zechariah 13:9. I will bring the third part through the fire, and will refine them as
silver is refined, and will try them as gold is tried: they shall call on my name, and I
will hear them: I will say, it is my people; and they shall say, The Lord is my God.
AFFLICTIO is the lot of mankind in general, and more especially of those who
fear the Lord, who are all, in their measure, “predestinated to he conformed to the
image of Christ,” as well in sufferings as in glory. In the context we are told what
Christ would have to endure when once he should become incarnate; “Awake, O my
sword, against the man that is my fellow, saith the Lord of hosts; smite the
shepherd.” It is true, that Christ was to make satisfaction for sin by his sufferings
and death; and in that view there is no occasion for us to “drink of his cup:” but it is
true also that “he learned obedience, and was made perfect, by the things which he
suffered;” and these ends are no less necessary to be accomplished in us; nor can
they be effected in any better way. On this account God has determined to “bring
the third part through the fire;” that so he may fit them for the fuller enjoyment of
himself, both in this world and the world to come.
The text informs us how God deals with his people,
I. In respect of trials—

132. he people of God are but a small remnant—
[Perhaps the text may refer to that period when the Christian Church was to be
delivered from the destruction which was coming on the Jewish nation. At that time
they were very numerous in Jud ζa, and might, in general terms, be represented as a
“third part.” But in every age and place they have been comparatively a “little
flock,” or, as the Apostle calls them, “a remnant according to the election of grace.”
Even in one of the most distinguished Churches in the apostolic age we read that
there were “but few who had kept their garments undefiled:” and, if those who bear
the Christian name at this day were tried by the standard of God’s word, the
number of true disciples would be found very disproportioned to the collective
body.]
But, whether few or many, they are all “brought to God through the fire”—
[It is no uncommon thing for persons to receive their first serious impressions by
means of some afflictive dispensation: many must say with David, “Before I was
afflicted I went astray.” But, in whatever way they are converted to God, they
seldom continue long in his service without experiencing some temporal or spiritual
affliction. God, who is a wise physician, knows what is most conducive to the health
of our souls. He sees that there is much “folly bound up in our hearts, and that
nothing but the rod of correction can effectually drive it out.” He sees it necessary
“to try us, as gold, and to purify us as silver,” that we may both manifest what we
are, and become what we should be. If we be only superficial Christians, who, like
“the stony-ground hearers, have no root in ourselves,” we shall “be offended as soon
as tribulation or persecution ariseth because of the word:” but if we be “Israelites
indeed,” the trial of our faith, which is much more precious than gold, which,
though it stand the trial of fire, yet perisheth at last, will be found to praise, and
honour, and glory in the day of his appearing [ ote: 1 Peter 4:12; 1 Peter 1:6-7.].”
Besides, the very best have much amiss within them, which escapes their notice, till
“God counsels them in the night season” of affliction, and discovers to them the
hidden abominations of their hearts. On this account especially the saints have
testified with one consent that they have found it “good to be afflicted;” and have
seen reason to bless God more for their heaviest trials, than for their richest
comforts.]
That their trials, however, are not unmixed, will appear by considering how God
deals with them,
II. In respect of enjoyments—
If the Christian has much “bitterness of heart,” with which others are
unacquainted, so has he also much “joy, with which a stranger intermeddleth not.”
He enjoys,
1. Communion with God—

133. [Before he was converted he knew nothing of fellowship with a reconciled God and
Father. He performed perhaps many outward acts of worship, but never prayed
from his inmost soul. He felt not the greatness of his wants; he knew not the
excellency of spiritual attainments: he was not persuaded of the efficacy of prayer:
no wonder therefore that he never cried to God in earnest, and consequently, that he
never obtained an answer to his prayer. ot even Paul himself, notwithstanding all
his zeal, had ever prayed aright, till Christ appeared to him in his way to Damascus
[ ote: Acts 9:11.]. But the true Christian is enabled to “pour out his soul before
God:” and to him is that promise fulfilled: “Before they call I will answer, and while
they are yet speaking I will hear [ ote: Isaiah 65:24.].” Often does he go to God
weak, weary, or disconsolate, and return from a throne of grace strengthened with
might, and filled with peace and joy.
or is this happy state a little promoted by his trials. When he is long at ease, he is
too apt to relax his exertions, and to rest in a cold and carnal frame: but afflictions
drive him to his God, and necessitate him to wrestle in prayer till he obtains the
desired aid [ ote: Genesis 32:24-26.].]
2. Confidence before God—
[God is unspeakably gracious to the soul that seeks him. He will not only answer the
prayers of his people, but will “shed abroad his love in their hearts,” and give them
such tokens of acceptance with him, as, in effect, to say to them, “Thou art mine.”
He will “seal them with the Holy Spirit of promise,” and set his mark upon them in
such a manner, that they themselves may know their relation to him. Moreover, by
these manifestations of his favour he will embolden them to claim him as their God.
Like the Church of old they shall make their boast of him; “My beloved is mine, and
I am his,” “This God is my God for ever and ever [ ote: Song of Solomon 2:16.
Psalms 48:14.].”
This assurance too, no less than their fellowship with God, is advanced by means of
afflictive dispensations. Their tribulation makes them apply to God for patience; the
acquisition of patience gives them an experience of his truth and faithfulness; and
this experience begets a lively hope [ ote: Romans 5:3-4.], yea, oftentimes an
unshaken confidence in God, which is as “an anchor of their souls both sure and
steadfast.”]
Address—
1. Those who are but little conversant with trials—
[Doubtless it is a mercy to be free from troubles, because “they are not joyous at the
present, but grievous.” But what do you find to have been the effect of this
exemption? Have you not, like Jeshurun, “waxed fat and kicked?” “When you have
eaten and been filled, have you not forgotten the Lord your God [ ote:
Deuteronomy 8:10-14; Deuteronomy 32:15.]?” Do you not find that your

134. corruptions are unmortified? Are you not conscious that you have never yet
experienced that exalted state of communion with God, and of confidence before
him, which it is both your privilege and your duty to enjoy? Guard then against
these pernicious effects of ease; for the prosperity of fools, as we are told, will
destroy them [ ote: Proverbs 1:32.]. Let the attainment of a holy and heavenly
frame be desired by you far more than any temporal comfort. In a little time all
present things, whether pleasing or painful, will come to an end: and then they only
will be found happy, who sought an interest in Christ, and “had the Lord for their
God [ ote: Psalms 144:15.].”]
2. Those who are “tossed with tempests and not comforted”—
[Though God brings his dearest children into the fire, he does not leave them there;
he engages to bring them “through” it. While they are yet in it, he will be with them,
that they may not be burned [ ote: Isaiah 43:2.]: yea, “he will sit by them as a
refiner and purifier of silver,” to watch the process which he has ordained for their
good [ ote: Malachi 3:3.]. He knows what heat is requisite for the accomplishment
of his gracious purposes; and, when their dross is purged out, he will bring them
forth as “vessels of honour meet for their Master’s use [ ote: Job 23:10.].” Be
patient then under your trials, knowing from whom they proceed, and for what
blessed ends he has appointed them: and be rather solicitous to have your troubles
sanctified than removed. Only let them drive you to a throne of grace, and not, as
they too often do, discourage you from drawing nigh to God. Let them make you
more earnest in seeking an assured confidence in his love, and an increasing
meetness for his glory. Then shall you in due time be numbered with those blessed
spirits, “who came out of great tribulation, and made their robes white in the blood
of the Lamb.” or need you fear but that the “eternal weight of glory” which you
shall possess, shall abundantly compensate “the light and momentary afflictions”
which you endured in the way to it.
PULPIT, "Through the fire. This third part, like its Master, passes through much
tribulation, and is thereby refined and purified (comp. Psalms 66:10; Isaiah 48:10;
Jeremiah 9:7; Daniel 12:10; Malachi 3:3; 1 Peter 1:6, 1 Peter 1:7). Call on my ame.
In their distress they shall turn in faith to Jehovah, as the covenant God, a very
present Help in trouble (Isaiah 65:24). Thus is represented God's dealing with his
Church in every age.
BI, "And I will bring the third part through the fire
Trials and triumphs of the Christian
This chapter, though consisting of nine verses only, is a little Gospel.
In some of the preceding verses are to be found all the particulars of the Gospel—such
as, the substitution of Christ as a sacrifice in behalf of His offending people, the
satisfaction made to Divine justice by His death, the purification of the Church through
sanctified afflictions, the blessed privileges and intercourse they are allowed to enjoy
with their God and Father, through our Lord Jesus Christ. The text was fulfilled when
the nation was destroyed by the Roman army, and when, amidst all the dreadful scenes
which were then beheld, He preserved His own people. This is the primary meaning of

135. the text, but it refers also to the dealings of God with all His people, in all generations of
the Church, down to the end of time. The words describe the trials and triumphs of
God’s people. The trials which come before their triumphs in some cases, and the
triumphs which accompany their trials in others.
I. The trials of the children of God. “I will bring them through the fire.”
1. This implies that He will bring them into the fire. Afflictions are our lot. They are
what we must expect. We may resist them, avoid them, be angry with them, harden
our hearts under them, ascribe them to second causes, but we cannot escape them.
2. The nature of afflictions. They are called “fire,” which denotes the severity of the
Divine chastenings. Afflictions must be felt, or they are not afflictions. If we do not
feel, the end of these afflictions is not answered.
3. The end and design of affliction. “I will bring them through the fire.” God does not
chastise for the sake of chastising. Fire is searching, and fire is purifying.
II. The triumphs of the Christian.
1. Ultimate deliverance. It is a happiness to know that He can bring you through, and
a still greater happiness to know that He will bring you through.
2. Communion with God. They that belong to God make their requests known to
Him. He has commanded and encouraged them to do this. In this we may win a
triumph.
3. Covenant relation to God is another part of the Christian’s triumph. God owns
them in adversity. There is no backwardness on the part of the believer to own the
relationship when God says that it exists. (W. Thomas.)
As silver is refined
“I saw in Rome,” says a modern writer, “an old coin, a silver denarius, all coated and
crusted with green and purple rust. I called it rust, but was told that it was copper, the
alloy thrown out from the silver until there was none left within; the silver was all pore.
It takes ages to do it, but it does get done. Souls are like that. Something moves in them
slowly, till the debasement is all thrown out. Some day, perhaps, the very tarnish shall be
taken off.” Well, there is this alloy, this tarnish in all of us, and the education of life is to
purge it all away—by sorrows, by disappointments, by failures, by judgments—
“By fires far fiercer than are blown to prove
And purge the silver ore adulterate.”
(Great Thoughts.)
God’s method of dealing with His people
The wisdom, sovereignty, and power of the Supreme Ruler are nowhere more clearly and
impressively set forth and illustrated than in the fundamental methods which mark His
government of mankind. What these methods or principles are it is not difficult to
determine from Scripture and providence. And the choice of methods and the disclosure
of them are made for the purposes of instruction and moral discipline. Among these

136. methods are the following—
1. Agencies wholly inadequate, seemingly, to accomplish purposes so grand and
infinite.
2. Instruments, “weak” and “foolish” in themselves, chosen to “confound things that
are mighty”—the wisdom, philosophy, pride, and wealth of the world.
3. God’s method is one to compel faith—the whole structure of the Supernatural
rests on faith.
(1) It is true in regard to the Scriptures. From Genesis to Revelation we “see as
through a glass, darkly.” God gives light enough to discern duty, but not to satisfy
a thousand anxieties. We must believe, trust, patiently wait, or perish.
(2) Providence is a book full of painful mysteries. We cannot break the seals and
interpret. Darkness that may be felt encompasses our path here. We are shut up
to faith.
4. The Divine method is the method of severe discipline. By the way of the Cross to
the Crown! Fellowship in suffering the condition of joint heirship in glory. “Whom
He loves He rebukes and chastens.”
5. God’s method is one of slow growth and development. Light, grace, prosperity,
favour, discipline, as we can bear it.
6. God’s method of dealing has respect to that system of rewards and punishments
which forms a part of His moral government. Sin and misery, virtue and happiness,
obedience and reward, are so conjoined in this life that no man can mistake the will
of God, or reasonably doubt that the law of eternal rectitude is bound ultimately to
prevail.
7. Occasionally by “terrible acts of righteousness” God reveals Himself to the
nations, “that all the earth may know there is a God in Israel.” (Homiletic Monthly.)
I will say, It is My people: and they shall say, The Lord is my God—
Intercommunion between God and man
What a vivid representation this passage affords of the personality of God! Here He
appears as One who thinks, observes, feels, and purposes; a far higher and juster view of
the Eternal Power than that which sees only abstract law behind and above Nature. And
how striking is the intercommunion here pictured between the Creator and His
creatures! Owing to man having been made in the Divine image, he is capable of spiritual
intercourse with his Maker. And what a delightful intimacy distinguishes this
communion!
I. The voice of God—“It is My people.”
1. My rightful people. The Lord of all asserts His authority, puts forward His claim.
This is a view of religion often overlooked. We are God’s by right.
2. My loved people. We hear in this utterance the tone of affection. There is a
touching tenderness in the possessive “my,” in such expressions as “my friend,” “my
father,” “my son,” “my husband,” “my wife.” So here, when the Lord says, “My
people.”

137. 3. My redeemed people.
4. My sealed people. It is usual to mark property with the owner’s name. It is by the
renewed character and the obedient life that the Lord’s property in His own people is
most surely attested. “The Lord knoweth them that are His,” and, “Let everyone that
nameth the name of the Lord depart from iniquity.” Religion may be regarded as
consisting of man’s acknowledgment of God’s revelation; an acknowledgment which
is first of the heart—when it is faith; next of the language—when it is confession; and
further, of the life—when it is obedience.
II. The voice of man. “The Lord is my God.”
1. This cry is a response to the Divine assurance. It is the faithful echo to the
heavenly voice.
2. The Lord alone is our God, whom we honour supremely. None other divides our
heart with Him.
3. The Lord is our God to trust. The greatest and most pressing need of man in this
life is One upon whom his weakness and helplessness can absolutely rely.
4. The Lord is our God, to appropriate and enjoy. What gladness fills the soul when a
long hoped for discovery has been made, a long sought treasure found, a long lost
friend recovered!
5. The Lord is our God, to serve and glorify.
6. The Lord is our God forever. Our God is the eternal God. (J. R. Thomson, M. A.).