@Zec 12:1-14. JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION.
1. burden--"weighty prophecy"; fraught with destruction to Israel's
foes; the expression may also refer to the distresses of Israel
implied as about to precede the deliverance.
for Israel--concerning Israel [MAURER].
stretcheth forth--present; now, not merely "hath stretched
forth," as if God only created and then left the universe to itself
(@Joh 5:17). To remove all doubts of unbelief as to the possibility
of Israel's deliverance, God prefaces the prediction by reminding us of
His creative and sustaining power. Compare a similar preface in
@Isa 42:5 43:1 65:17,18.
formeth . . . spirit of man--(@Nu 16:22 Heb 12:9).
2. cup of trembling--a cup causing those who drink it to reel (from
a Hebrew root "to reel"). Jerusalem, who drank the "cup of trembling"
herself, shall be so to her foes (@Isa 51:17,22 Jer 13:13).
CALVIN
with the Septuagint translates, "threshold of destruction," on
which they shall stumble and be crushed when they attempt to cross it.
English Version is better.
both against Judah--The Hebrew order of words is literally, "And
also against Judah shall he (the foe) be in the siege against
Jerusalem"; implying virtually that Judah, as it shares the invasion
along with Jerusalem, so it shall, like the metropolis, prove a cup of
trembling to the invaders. MAURER with
JEROME translates, "Also upon
Judah shall be (the cup of trembling); that is, some Jews forced by the
foe shall join in the assault on Jerusalem, and shall share the
overthrow with the besiegers. But @Zec 12:6,7 show that Judah escapes
and proves the scourge of the foe.
3. (Compare @Zec 14:4,6-9,13).
JEROME states it was a custom in
Palestine to test the strength of youths by their lifting up a massive
stone; the phrase, "burden themselves with it," refers to this custom.
Compare @Mt 21:44: The Jews "fell" on the rock of offense, Messiah,
and were "broken"; but the rock shall fall on Antichrist, who "burdens
himself with it" by his assault on the restored Jews, and "grind him to
powder."
all . . . people of . . . earth--The Antichristian confederacy against
the Jews shall be almost universal.
4. I will smite . . . horse--The arm of attack especially formidable
to Judah, who was unprovided with cavalry. So in the overthrow of
Pharaoh (@Ex 15:19,21).
open mine eyes upon . . . Judah--to watch over Judah's safety.
Heretofore Jehovah seemed to have shut His eyes, as having no regard for
her.
blindness--so as to rush headlong on to their own ruin (compare
@Zec 14:12,13).
5. shall say--when they see the foe divinely smitten with "madness."
Judah . . . Jerusalem--here distinguished as the country and the
metropolis. Judah recognizes her "strength" to be "Jerusalem and its
inhabitants" as the instrument, and "Jehovah of hosts their God"
(dwelling especially there) as the author of all power (@Joe 3:16).
My strength is the inhabitants of Jerusalem, who have the Lord their God
as their help. The repulse of the foe by the metropolis shall assure the
Jews of the country that the same divine aid shall save them.
6. On "governors of Judah,"
see on Zec 9:7.
hearth--or pan.
torch . . . in a sheaf--Though small, it shall consume the many foes
around. One prophet supplements the other. Thus
@Isa 29:1-24 Joe 3:1-21 Zec 12:1-14:21, describe more Antichrist's
army than himself. Daniel represents him as a horn growing out of
the fourth beast or fourth kingdom; St. John, as a separate beast having
an individual existence. Daniel dwells on his worldly conquests as a
king; St. John, more on his spiritual tyranny, whence he adds a second
beast, the false prophet coming in a semblance of spirituality. What is
briefly described by one is more fully prophesied by the other
[ROOS].
7. Judah is to be "first saved," because of her meek acknowledgment
of dependence on Jerusalem, subordinate to Jehovah's aid.
tents--shifting and insecure, as contrasted with the solid
fortifications of Judah. But God chooses the weak to confound the
mighty, that all human glorying may be set aside.
8. Jerusalem, however, also shall be specially strengthened against
the foe.
feeble . . . shall be as David--to the Jew, the highest type of
strength and glory on earth (@2Sa 17:8 18:3 Joe 3:10).
angel of the Lord before them--the divine angel that went "before them"
through the desert, the highest type of strength and glory in heaven
(@Ex 23:20 32:34). "The house of David" is the "prince," and his family
sprung from David (@Eze 45:7,9). David's house was then in a
comparatively weak state.
9. I will seek to destroy--I will set Myself with determined earnestness to destroy (@Hag 2:22).
10. Future conversion of the Jews is to flow from an extraordinary
outpouring of the Holy Spirit (@Jer 31:9,31-34 Eze 39:29).
spirit of grace . . . supplications--"spirit" is here not the spirit
produced, but THE HOLY SPIRIT producing a "gracious" disposition,
and inclination for "supplications."
CALVIN explains "spirit of
grace" as the grace of God itself (whereby He "pours" out His bowels
of mercy), "conjoined with the sense of it in man's heart." The "spirit
of supplications" is the mercury whose rise or fall is an unerring test
of the state of the Church [MOORE]. In Hebrew, "grace" and
"supplications" are kindred terms; translate, therefore, "gracious supplications." The plural implies suppliant prayers "without
ceasing." Herein not merely external help against the foe, as before,
but internal grace is promised subsequently.
look upon me--with profoundly earnest regard, as the Messiah whom
they so long denied.
pierced--implying Messiah's humanity: as "I will pour . . . spirit"
implies His divinity.
look . . . mourn--True repentance arises from the sight by faith of
the crucified Saviour. It is the tear that drops from the eye of faith
looking on Him. Terror only produces remorse. The true penitent weeps
over his sins in love to Him who in love has suffered for them.
me . . . him--The change of person is due to Jehovah-Messiah speaking
in His own person first, then the prophet speaking of Him. The
Jews, to avoid the conclusion that He whom they have "pierced" is
Jehovah-Messiah, who says, "I will pour out . . . spirit," altered "me"
into "him," and represent the "pierced" one to be Messiah Ben (son of)
Joseph, who was to suffer in the battle with Cog, before Messiah Ben
David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this; and the ancient Jews interpreted it of Messiah. @Ps 22:16
also refers to His being "pierced." So @Joh 19:37 Re 1:7. The actual
piercing of His side was the culminating point of all their insulting
treatment of Him. The act of the Roman soldier who pierced Him was their
act (@Mt 27:25), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so @Zec 13:3
); not of a
metaphorical piercing, "insulted," as
MAURER and other Rationalists
(from the Septuagint) represent.
as one mourneth for . . . son--(@Jer 6:26 Am 8:10). A proverbial
phrase peculiarly forcible among the Jews, who felt childlessness as a
curse and dishonor. Applied with peculiar propriety to mourning for
Messiah, "the first-born among many brethren" (@Ro 8:29).
11. As in @Zec 12:10 the bitterness of their mourning is
illustrated by a private case of mourning, so in this verse by a public
one, the greatest recorded in Jewish history, that for the violent death
in battle with Pharaoh-necho of the good King Josiah, whose reign had
been the only gleam of brightness for the period from Hezekiah to the
downfall of the state; lamentations were written by Jeremiah for the
occasion (@2Ki 23:29,30 2Ch 35:22-27).
Hadad-rimmon--a place or city in the great plain of Esdraelon, the
battlefield of many a conflict, near Megiddo; called so from the Syrian
idol Rimmon. the Syrians [MACROB,
Saturnalia, 1.23]. Hadad also
was the name of the sun, a chief god of universal and an individual
mourning at once.
12-14. David . . . Nathan--representing the highest and lowest of the
royal order. Nathan, not the prophet, but a younger son of David
(@2Sa 5:14 Lu 3:31).
apart--Retirement and seclusion are needful for deep personal religion.
wives apart--Jewish females worship separately from the males
(@Ex 15:1,20).
13. Levi . . . Shimei--the highest and lowest of the priestly order (@Nu 3:18,21). Their example and that of the royal order would of course influence the rest.
14. All . . . that remain--after the fiery ordeal, in which two-thirds fall (@Zec 13:8,9).