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Verses of Zechariah 13

7

Zechariah 13:7 Commentary - The Cambridge Bible for Schools and Colleges

7. Awake, O sword ] We have a similar apostrophe in Jer 47:6.

my shepherd ] This may refer primarily to any Jewish king or ruler, for even a heathen king raised up by God to befriend His people is called by Him “My shepherd,” Isa 44:28. But it is at the same time a distinct prophecy of Christ. See chap. Zec 11:4, note.

my fellow ] The word occurs only here and in Leviticus, where it is frequently found (e.g. Lev 6:2 [Heb., 5:21]; Lev 19:15; Lev 19:17), and is usually rendered, “neighbour,” ὁ πλησίον , LXX. In its highest sense it belongs exclusively to the Shepherd who could say, “I and my Father are one.” Joh 10:26-30.

True to the sound canon of interpretation which he always adopts, Calvin, while fully acknowledging the reference of this passage to Christ and its complete fulfilment in Him, contends that just as the prediction of “a prophet” in Deuteronomy (Deu 18:15) embraces the whole prophetical order, as well as “the Prophet” to whom they all gave witness, so here, while the Chief Shepherd is distinctly pointed at, the shepherds of God’s people generally are included, and called His “fellows,” because they are associated with Him in the work of government. “Sicuti ergo Christus primatum obtinet inter prophetas, et ideo bene aptatur ad illum locus Mosis; ita etiam quoniam pastorum est princeps et caput, merito hoc competit in ejus personam. Sed generalis tamen est prophetæ doctrina.… Hæc ratio est cur vocentur socii Dei, propter conjunctionem scilicet, quia sunt co-operarii Dei, quemadmodum Paulus etiam docet (1Co 3:9). Denique eodem sensu vocat propheta pastores Dei socios, quo Paulus vocat ipsos συνεργούς .” In applying this canon, however, to the prophecies of the O. T. it must be borne in mind that, as the stars grow pale before the rising sun, so as the coming of Christ draws near, typical persons and offices fade more and more out of sight, and the terms and reference of the promises belong more immediately and exclusively to Him.

the sheep shall be scattered ] In interpreting this prophecy of His own death and its consequences, our Lord seems to restrict the “sheep” here to the Apostles, of whom we are told that, when He was apprehended, they all “forsook Him and fled” (Mat 26:31; Mat 26:56). We may say, with Bengel, that “the disciples were the representatives of the whole flock (instar totius gregis) which should afterwards be gathered by them.” But with Zechariah the flock is the Jewish Church, and it is better therefore to regard our Lord’s words as intimating the completeness of the dispersion which the prophet had foretold. Not only the flock at large, which had rejected Him as their shepherd, but even His own sheep, the faithful poor (“the poor of the flock,” chap. Zec 11:11; the “little ones” of this verse) shall be scandalized at first and flee away from the Cross.

I will turn mine hand upon ] For correction, but in mercy, Zec 13:8-9. Comp. Isa 1:25, where the phrase is used in the same sense. Stier has some interesting remarks on the reference to this part of the prophecy in our Lord’s promise to His disciples in Mat 26:32. “The hand and power of God in the risen Shepherd returned from death is turned upon them and gathers them together.”

Zec 13:7-9. The purifying chastisement

The smiting of the Shepherd shall lead to the dispersion of the flock, which shall not, however, be universal, Zec 13:7; for while two-thirds of it shall perish, one-third shall be spared, Zec 13:8, and shall be brought by the refining process of affliction into happy and intimate relationship with God, Zec 13:9.

The opening of the section is apparently abrupt, and Ewald and other critics would accordingly transfer these verses to the end of chap. 11. The difficulty cannot satisfactorily be removed by the view (adopted by Mr Wright) that in the preceding verses (2 6) “much more is described than a sound reaction against the pretences of false prophets,” and that “the age is represented as impatient of any such supernatural claims,” a temper of mind, which is held to have been precisely that which led the Jews of that day to reject the claims of Jesus of Nazareth, and so to become the authors of the smiting of the Shepherd. Such a view mars the sequence of the foregoing prophecy, the deliverance, the penitence, the cleansing, the amendment, and moreover it was not because He claimed to be a prophet, nor because they were impatient of any such claim (for they both expected and recognised it, Joh 1:21; Joh 6:14; Joh 9:17; Luk 7:16; Luk 24:19; Mat 21:4; Mat 21:6; comp. Mat 14:5), but because “He made Himself the Son of God” (Joh 19:7), that the Jews took their part in the smiting of the Shepherd. The true explanation of the apparently abrupt transition is to be found in the fact that this section is rather parallel with, than consecutive upon the earlier section of this burden. (Comp. the parallel series of visions, the seals, the trumpets, the vials, in the Apocalypse.) Having opened the future in the first section up to the great moral reformation of the end, the prophet now turns back again to a point even earlier than that with which that section commenced, and opens it again by a new vista from the smiting of the Shepherd to the same goal of perfect holiness which he had reached before. At the same time he guards against the mistake, which the promises of the earlier section might have fostered, that the goal was to be reached without discipline. “Adhuc bona et jucunda prædixit vates. Ne autem qui hæc legerent in hanc inducerentur opinionem, populi Judaici conditionem futuris temporibus fore immunem ab omni molestia et calamitate, jam annunciat priusquam Jova populum suum repurget atque revocat in perfectum ordinem, gravissimas clades fore intermedias.” Rosenm. At the same time, there may possibly be such a connection of thought between Zec 13:6-7, as is suggested by Stier ( Reden Jesu, Mat 26:31). “There is a transition in the parallel of ‘wounds’ and ‘wounded’ of Zec 13:6, with the ‘wound’ (‘smite,’ the same root) of Zec 13:7, which signifies In a quite different sense ‘will the true Prophet and Shepherd suffer for the guilt of others: let Himself be smitten by them who hate Him, because He loves them.’ ”

The Second Section. Zec 13:7 to Zec 14:21

The purification and final glory of Israel

This Second Section of the Second Burden and conclusion of the whole Book describes the purifying chastisement that shall come upon the people, Zec 13:7-9; the great final conflict and deliverance of Jerusalem, Zec 14:1-7; the prosperity of the transformed and renovated city and land, Jehovah being King, 8 11; the destruction of the hostile nations, 12 15, and homage of the residue, 16 19; and the perfect holiness of Jerusalem, as the crown of all, 20, 21.

Verses of Zechariah 13

7

Consult other comments:

Zechariah 13:7 - Albert Barnes' Notes on the Bible

Zechariah 13:7 - Joseph Benson’s Commentary on the Old and New Testaments

Zechariah 13:7 - Calvin's Complete Commentary

Zechariah 13:7 - The Cambridge Bible for Schools and Colleges

Zechariah 13:7 - Adam Clarke's Commentary and Critical Notes on the Bible

Zechariah 13:7 - Commentary on the Holy Bible by Thomas Coke

Zechariah 13:7 - College Press Bible Study Textbook Series

Zechariah 13:7 - Companion Bible Notes, Appendices and Graphics

Zechariah 13:7 - Expository Notes of Dr. Constable (Old and New Testaments)

Zechariah 13:7 - Expositors Bible Commentary

Zechariah 13:7 - Ellicott's Commentary for English Readers (Old and New Testaments)

Zechariah 13:7 - Geneva Bible Notes

Zechariah 13:7 - John Gill's Exposition of the Entire Bible

Zechariah 13:7 - Hawker's Poor Man's Commentary (Old and New Testaments)

Zechariah 13:7 - Matthew Henry's Whole Bible Commentary

Zechariah 13:7 - Charles Simeon's Horae Homileticae (Old and New Testaments)

Zechariah 13:7 - Biblical Illustrator Edited by Joseph S. Exell

Zechariah 13:7 - Jamieson, Fausset and Brown's Commentary Critical and Explanatory on the Whole Bible

Zechariah 13:7 - Keil & Delitzsch Commentary on the Old Testament

Zechariah 13:7 - The Popular Commentary on the Bible by Kretzmann

Zechariah 13:7 - A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Zechariah 13:7 - Peake's Commentary on the Bible

Zechariah 13:7 - Commentary Series on the Bible by Peter Pett

Zechariah 13:7 - English Annotations on the Holy Bible by Matthew Poole

Zechariah 13:7 - The Preacher's Complete Homiletical Commentary Edited by Joseph S. Exell

Zechariah 13:7 - Old and New Testaments Restoration Commentary

Zechariah 13:7 - John Trapp's Complete Commentary (Old and New Testaments)

Zechariah 13:7 - The Treasury of Scripture Knowledge

Zechariah 13:7 - You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Zechariah 13:7 - Whedon's Commentary on the Old and New Testaments

Zechariah 13:7 - Combined Bible Commentary

The Cambridge Bible for Schools and Colleges