7 The LORD H3068 also shall save H3467 the tents H168 of Judah H3063 first, H7223 that the glory H8597 of the house H1004 of David H1732 and the glory H8597 of the inhabitants H3427 of Jerusalem H3389 do not magnify H1431 themselves against Judah. H3063
Then he answered H6030 and spake H559 unto me, saying, H559 This is the word H1697 of the LORD H3068 unto Zerubbabel, H2216 saying, H559 Not by might, H2428 nor by power, H3581 but by my spirit, H7307 saith H559 the LORD H3068 of hosts. H6635
But G1161 he giveth G1325 more G3187 grace. G5485 Wherefore G1352 he saith, G3004 God G2316 resisteth G498 the proud, G5244 but G1161 giveth G1325 grace G5485 unto the humble. G5011
But G1161 we have G2192 this G5126 treasure G2344 in G1722 earthen G3749 vessels, G4632 that G2443 the excellency G5236 of the power G1411 may be G5600 of God, G2316 and G2532 not G3361 of G1537 us. G2257 We are troubled G2346 on G1722 every side, G3956 yet G235 not G3756 distressed; G4729 we are perplexed, G639 but G235 not G3756 in despair; G1820 Persecuted, G1377 but G235 not G3756 forsaken; G1459 cast down, G2598 but G235 not G3756 destroyed; G622 Always G3842 bearing about G4064 in G1722 the body G4983 the dying G3500 of the Lord G2962 Jesus, G2424 that G2443 the life G2222 also G2532 of Jesus G2424 might be made manifest G5319 in G1722 our G2257 body. G4983 For we G2249 which G3588 live G2198 are G3860 alway G104 G1063 delivered G3860 unto G1519 death G2288 for G1223 Jesus' G2424 sake, G1223 that G2443 the life G2222 also G2532 of Jesus G2424 might be made manifest G5319 in G1722 our G2257 mortal G2349 flesh. G4561 So G5620 then G3303 death G2288 worketh G1754 in G1722 us, G2254 but G1161 life G2222 in G1722 you. G5213
For G1063 ye see G991 your G5216 calling, G2821 brethren, G80 how that G3754 not G3756 many G4183 wise men G4680 after G2596 the flesh, G4561 not G3756 many G4183 mighty, G1415 not G3756 many G4183 noble, G2104 are called: But G235 God G2316 hath chosen G1586 the foolish things G3474 of the world G2889 to G2443 confound G2617 the wise; G4680 and G2532 God G2316 hath chosen G1586 the weak things G772 of the world G2889 to G2443 confound G2617 the things which are mighty; G2478 And G2532 base things G36 of the world, G2889 and G2532 things which are despised, G1848 hath G1586 God G2316 chosen, G1586 yea, and G2532 things which G3588 are G5607 not, G3361 to G2443 bring to nought G2673 things that are: G5607 That G3704 no G3361 G3956 flesh G4561 should glory G2744 in his presence. G1799 G846 But G1161 of G1537 him G846 are G2075 ye G5210 in G1722 Christ G5547 Jesus, G2424 who G3739 of G575 God G2316 is made G1096 unto us G2254 G5037 wisdom, G4678 and righteousness, G1343 and G2532 sanctification, G38 and G2532 redemption: G629 That, G2443 according as G2531 it is written, G1125 He that glorieth, G2744 let him glory G2744 in G1722 the Lord. G2962
Then G3767 answered G611 them G846 the Pharisees, G5330 Are G4105 ye G5210 also G2532 deceived? G4105 G3361 Have any G3387 of G1537 the rulers G758 or G2228 of G1537 the Pharisees G5330 believed G4100 on G1519 him? G846 But G235 this G3778 people G3793 who G3588 knoweth G1097 not G3361 the law G3551 are G1526 cursed. G1944
He hath shewed G4160 strength G2904 with G1722 his G846 arm; G1023 he hath scattered G1287 the proud G5244 in the imagination G1271 of their G846 hearts. G2588 He hath put down G2507 the mighty G1413 from G575 their seats, G2362 and G2532 exalted G5312 them of low degree. G5011 He hath filled G1705 the hungry G3983 with good things; G18 and G2532 the rich G4147 he hath sent G1821 empty G2756 away. G1821
At G1722 that G1565 time G2540 Jesus G2424 answered G611 and said, G2036 I thank G1843 thee, G4671 O Father, G3962 Lord G2962 of heaven G3772 and G2532 earth, G1093 because G3754 thou hast hid G613 these things G5023 from G575 the wise G4680 and G2532 prudent, G4908 and G2532 hast revealed G601 them G846 unto babes. G3516 Even so, G3483 Father: G3962 for G3754 so G3779 it seemed G1096 good G2107 in thy G4675 sight. G1715
And it was broken H6565 in that day: H3117 and so the poor H6041 of the flock H6629 that waited H8104 upon me knew H3045 that it was the word H1697 of the LORD. H3068
In that day H3117 will I raise up H6965 the tabernacle H5521 of David H1732 that is fallen, H5307 and close up H1443 the breaches H6556 thereof; and I will raise up H6965 his ruins, H2034 and I will build H1129 it as in the days H3117 of old: H5769
Thus saith H559 the LORD; H3068 Behold, I will bring again H7725 the captivity H7622 of Jacob's H3290 tents, H168 and have mercy H7355 on his dwellingplaces; H4908 and the city H5892 shall be builded H1129 upon her own heap, H8510 and the palace H759 shall remain H3427 after the manner H4941 thereof.
Thus saith H559 the LORD, H3068 Let not the wise H2450 man glory H1984 in his wisdom, H2451 neither let the mighty H1368 man glory H1984 in his might, H1369 let not the rich H6223 man glory H1984 in his riches: H6239 But let him that glorieth H1984 glory H1984 in this, that he understandeth H7919 and knoweth H3045 me, that I am the LORD H3068 which exercise H6213 lovingkindness, H2617 judgment, H4941 and righteousness, H6666 in the earth: H776 for in these things I delight, H2654 saith H5002 the LORD. H3068
The LORD H3068 of hosts H6635 hath purposed H3289 it, to stain H2490 the pride H1347 of all glory, H6643 and to bring into contempt H7043 all the honourable H3513 of the earth. H776
The lofty H1365 looks H5869 of man H120 shall be humbled, H8213 and the haughtiness H7312 of men H582 shall be bowed down, H7817 and the LORD H3068 alone shall be exalted H7682 in that day. H3117 For the day H3117 of the LORD H3068 of hosts H6635 shall be upon every one that is proud H1343 and lofty, H7311 and upon every one that is lifted up; H5375 and he shall be brought low: H8213 And upon all the cedars H730 of Lebanon, H3844 that are high H7311 and lifted up, H5375 and upon all the oaks H437 of Bashan, H1316 And upon all the high H7311 mountains, H2022 and upon all the hills H1389 that are lifted up, H5375 And upon every high H1364 tower, H4026 and upon every fenced H1219 wall, H2346 And upon all the ships H591 of Tarshish, H8659 and upon all pleasant H2532 pictures. H7914 And the loftiness H1365 of man H120 shall be bowed down, H7817 and the haughtiness H7312 of men H582 shall be made low: H8213 and the LORD H3068 alone shall be exalted H7682 in that day. H3117
For it was not an enemy H341 that reproached H2778 me; then I could have borne H5375 it: neither was it he that hated H8130 me that did magnify H1431 himself against me; then I would have hid H5641 myself from him:
If indeed H551 ye will magnify H1431 yourselves against me, and plead H3198 against me my reproach: H2781
In G1722 that G846 hour G5610 Jesus G2424 rejoiced in G21 spirit, G4151 and G2532 said, G2036 I thank G1843 thee, G4671 O Father, G3962 Lord G2962 of heaven G3772 and G2532 earth, G1093 that G3754 thou hast hid G613 these things G5023 from G575 the wise G4680 and G2532 prudent, G4908 and G2532 hast revealed G601 them G846 unto babes: G3516 even so, G3483 Father; G3962 for G3754 so G3779 it seemed G1096 good G2107 in G1715 thy G4675 sight. G1715
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 12
Commentary on Zechariah 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
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. (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, etc. (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. Hadad also was the name of the sun, a chief god of the Syrians [Macrobius, Saturnalia, 1.23].
12-14. A universal and an individual mourning at once.
David … Nathan—representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (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).