Chapter 13 (3)

Chapter 13 (3)

Zechariah 13:6

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.

6. Et dicit ad eum, Quid plagae istae inter manus tuas? et dicet, Quia percussus sum in domo amicorum meorum.

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. It now follows —

Note 174. This verse may be thus rendered — When one shall say to him,
“Why are these 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 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.

Zechariah 13:7

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.

7. Gladie, (vel, framea,) expergiscere super pastorem meum, et super virum socium meum, dicit Iehova exercituum; percute pastorem, et dispergentur oves; et reducam manum meam super parvulos.

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. 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, 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 (τὸν πολίτην,) 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.) 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. (συνεργους 1 Corinthians 3:9.)

Note 175. Much as been written about this word, but unnecessarily. It occurs about nine times in Leviticus, and nowhere else but here, and is rendered “neighbor,” and, “one another.” Leviticus 6:12; 18:20, etc. “Against the man who is near into me,” is Newcome’s version; Henderson’s is, “who is united to me;” and Blayney paraphrases the two words thus, “him that is next to me in favor and authority,” conceiving that the word [גבר], is not simply a man, but one superior to others in strength, power, or authority.” To deduce from this word an argument in favor of our Lord’s divinity seems an over-strained criticism. A neighbor, it is true, is one of the same nature with ourselves, but he is also a member of the same society, and of a similar station in the community, on which account he is especially called a neighbor. The view that Calvin takes of the word, is no doubt the correct one; and the same is taken by Newcome, Archbishop Secker, and Blayney

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 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 —

Zechariah 13:8

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.

8. Et erit in tota terra, dicit Iehova, portio duae (vel, duorum) in ea excidentur, morientur, et tertia residua erit in ea.

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.

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 —