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Zechariah 13:7
Verse
Context
The Shepherd Struck, the Sheep Scattered
6If someone asks him, ‘What are these wounds on your chest ?’ he will answer, ‘These are the wounds I received in the house of my friends.’ 7Awake, O sword, against My Shepherd, against the man who is My Companion, declares the LORD of Hosts. Strike the Shepherd, and the sheep will be scattered, and I will turn My hand against the little ones. 8And in all the land, declares the LORD, two-thirds will be cut off and perish, but a third will be left in it.
Sermons
Alan Redpath
Derek Prince
Ron Bailey
William MacDonald
Mike Sharrett
John W. BramhallSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 επινωμᾳ, Χαλυβος Σκυθων αποικας, Κτεανων χρηματοδαιτας Πικρος, ωμοφρων σιδαρος, Χθονα ναιειν διαπηλας Ὁποσαν 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, 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 - ועל גבר עמיתי 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Zac 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. Zac 13:8. And it will come 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. Zac 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. רעי 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 על־גּבר עמיתי. The word עמית, which only occurs in the Pentateuch and in Zechariah, who has taken it thence, is only used as a synonym of אח (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 אישׁ חסידך (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 Zac 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 ‛âmı̄th. 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 Zac 12:10; or the good shepherd, who says of Himself, "I and my Father are one" (Joh 10:30). The masculine form הך in the summons addressed to the sword, although חרב itself is feminine, may be accounted for from the personification of the sword; compare Gen 4:7, where sin (חטּאת, 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. Zac 11:8, Zac 11:12). The flock, which will be dispersed in consequence of the slaying of the shepherd, is the covenant nation, i.e., neither the human race nor the Christian church as such, but the flock which the shepherd in Zac 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 השׁיב יד על, to bring back the hand over a person (see at Sa2 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 Zac 13:8, Zac 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. Zac 13:8 and Zac 13:9 add the real explanation of the bringing back of the hand over the small ones. צערים (lit., a participle of צער, which only occurs here) is synonymous with צעיר or צעור (Jer 14:3; Jer 48:4, chethib), the small ones in a figurative sense, the miserable ones, those who are called עניּי הצּאן in Zac 11:7. It naturally follows from this, that the צערים 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 Zac 13:8 and Zac 13:9; for Zac 13:8 depicts the misery which the dispersion of the flock brings upon Israel, and Zac 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. כּל־הארץ is not the whole earth, but the whole of the holy land, as in Zac 14:9-10; and הארץ, in Zac 12:12, the land in which the flock, fed by the shepherds of the Lord, i.e., the nation of Israel, dwells. פּי־שׁנים is taken from Deu 21:17, as in Kg2 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 השּׁלישׁית. "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 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 (Sa2 8:2)." יגועוּ is added to יכּרתוּ, to define יכּרת more precisely, as signifying not merely a cutting off from the land by transportation (cf. Zac 14:2), but a cutting off from life (Koehler). גּוע, 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 Zac 13:9, compare Isa 65:24; and for the thought of the whole verse, Zac 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 (Zac 12:1-9, Zac 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.
Jamieson-Fausset-Brown Bible Commentary
Expounded by Christ as referring to Himself (Mat 26:31-32). Thus it is a resumption of the prophecy of His betrayal (Zac 11:4, Zac 11:10, Zac 11:13-14), 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 46:6-7). 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 fulfilment 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 14:10-11; Phi 2:6). sheep shall be scattered--The scattering of Christ's disciples on His apprehension was the partial fulfilment (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" (Zac 11:7, Zac 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.
John Gill Bible Commentary
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, 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; 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. (w) Vid. Joseph. Antiqu. l. 12. c. 11. sect. 2. (x) "socius, proximus; speciatim tribuitur Messiae, qui patri caelesti est conjunctissimus et intimus, cum sit ejusdem numero essentiae, gloriae, ac majestatis cum eo". Stockius, p. 794. (y) So Stockius, p. 912. (z) R. Isaac Chizzuk Emunah, par. 1. c. 37. p. 310. 311. (a) De Resurrect. Mort. l. 3. c. 5. sect. 5. p. 290. (b) Apud Burkium in loc. e Mullero. (c) Not. Miscell. in Port. Mosis, c. 2. p. 18.
Matthew Henry Bible Commentary
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, Zac 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," Zac 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 Zac 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 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. III. Of the rejection and ruin of the unbelieving Jews (Zac 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 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. IV. Of the reformation and preservation of the chosen remnant, those of them that believed, and the Christian church in general (Zac 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, Pe1 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 (Pe1 1:6, Pe1 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."
Tyndale Open Study Notes
13:7-9 This message describes a coming day when God’s appointed shepherd of Israel would be struck down, and the sheep (the people of Israel) would be scattered. A portion of the nation would be given over to divine judgment, while part of the nation would experience spiritual renewal, fulfilling Zechariah’s vision of God once again among his people (see 1:16; 2:5, 10-11; 8:3, 23). The Gospel writers connect portions of this passage (13:7) to the scattering of Jesus’ disciples as a result of the events surrounding his arrest, trial, and execution by the Romans (see Matt 26:31, 56). 13:7 The sword is personified as a warrior being called to awake in battle, heightening its image as God’s servant, an instrument of death (see Isa 31:8; 34:6; 66:16). • My shepherd signifies the Messiah, the coming leader of Israel (see Ezek 34:23; 37:24). • My partner conveys the equality of the shepherd with God (see Matt 26:31; Mark 14:27).
Zechariah 13:7
The Shepherd Struck, the Sheep Scattered
6If someone asks him, ‘What are these wounds on your chest ?’ he will answer, ‘These are the wounds I received in the house of my friends.’ 7Awake, O sword, against My Shepherd, against the man who is My Companion, declares the LORD of Hosts. Strike the Shepherd, and the sheep will be scattered, and I will turn My hand against the little ones. 8And in all the land, declares the LORD, two-thirds will be cut off and perish, but a third will be left in it.
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- Commentary
Gethsemane
By Alan Redpath3.9K35:28GethsemaneISA 53:5ZEC 13:7MAT 26:40MRK 14:36LUK 22:44JHN 14:27ROM 3:23In this sermon, the preacher focuses on the events leading up to the crucifixion of Jesus. He begins by emphasizing the love of Jesus, who willingly came down to earth to die on the cross. The preacher then turns to the scene in Gethsemane, where Jesus prays to God, asking for the cup of suffering to be taken away from him. Despite his anguish, Jesus submits to God's will, saying, "Not my will, but yours be done." The preacher encourages the listeners to imitate Jesus in their own trials and to cry out to God, trusting in His plan.
Glimpses of the Future - Part 4
By Derek Prince2.2K28:14ZEC 6:11ZEC 12:2ZEC 12:10ZEC 13:1ZEC 13:7MAT 26:31
This sermon delves into various prophetic glimpses of the future, focusing on events related to Israel, including unique tribulation, the sealing of 144,000 young Israelis, Israel's protection in the wilderness, a final attack on Jerusalem, and the supernatural revelation of the Messiah. It also discusses the cleansing of the land from idolatry and false prophets, the wounded shepherd referring to Jesus, and the fulfillment of prophetic Scriptures in Jesus' life.
From Babylon to Jerusalem - (Zechariah) ch.13 & 14
By Zac Poonen1.9K1:00:31From Babylon To JerusalemZEC 12:10ZEC 13:7MAT 6:33MRK 14:26JHN 7:38In this sermon, the preacher discusses the presence of unclean spirits in the world and the need to be aware of their influence. He highlights three main aspects of these unclean spirits: idolatry, false prophets, and deceiving spirits. The preacher emphasizes that Jesus himself warned against deception and false prophets multiple times in the New Testament. He also mentions that in the last days, deceitful spirits and false prophets will be particularly prevalent. The sermon draws attention to the importance of staying vigilant and not being misled by these deceptive forces.
The Baptism (Part 2)
By Ron Bailey1.5K1:02:57BaptismPSA 22:1ZEC 13:72CO 8:9HEB 5:7In this sermon, the preacher emphasizes the significance of a pivotal moment in history when Jesus came into the world. This moment, symbolized by Jesus' crucifixion, brought about a profound change that impacted everything. The preacher describes the intense focus and concentration of Jesus as he endured immense pain and suffering. Throughout his journey, Jesus experienced the loss of his disciples, friends, and even his own mother, symbolizing the stripping away of everything. The sermon concludes with the anticipation of a new beginning and the coronation of a new creation on Venus.
The Miraculous Birth Birth of the King
By William MacDonald1.3K42:25Birth Of ChristPSA 145:3ZEC 13:7MAT 1:1HEB 4:12In this sermon, the preacher discusses the unusual birth of Jesus Christ. He highlights that the birth of Jesus was prophesied in Isaiah 700 years before it happened. The preacher emphasizes that Christmas is a unique and remarkable concept, as it commemorates the appearance of the Lord of the universe in the form of a helpless baby. He also emphasizes the deity of Christ, stating that in the body of Jesus, all the fullness of the Godhead dwells. The preacher encourages listeners to reflect on the significance of Jesus' birth and to find peace amidst the commercialism and frenzy of the holiday season.
Clashing Kingdoms
By Mike Sharrett1.1K34:58Jesus ArrestZEC 13:7MAT 6:33JHN 18:19ACT 13:38In this sermon, the preacher discusses the clash between different kingdoms and how Jesus invites people into his glorious kingdom. The preacher identifies three alternate kingdoms: the pride of self-righteous religion represented by Annas the High Priest, the fear of the self-confident individual represented by Peter, and the power of a cynical and unbelieving world represented by Pilate. The preacher highlights the irony of Jesus being struck in the mouth, despite his compassionate acts of healing and restoration. The sermon emphasizes the importance of firmly placing one's life in the unshakable and glorious kingdom of Jesus Christ.
Studies in Zechariah 13 Zechariah 14:
By John W. Bramhall8051:01:02ISA 30:25EZK 43:1ZEC 12:10ZEC 13:7ZEC 14:4MAT 6:33JHN 9:25In this sermon, the preacher discusses the coming glory and victory of the light that will overcome the world's darkest night of history. He emphasizes that there will be physical and human changes throughout the earth in that glorious time, with the light of the moon becoming as bright as the sun. The preacher also mentions the millennial restoration of Israel, specifically focusing on the living waters that will flow out from Jerusalem. He refers to various chapters in the Bible, highlighting different aspects of Christ's role as the cleansing, empowering, judging, crowned, rebuking, restoring, kingly, and blessing one.
Revival in the Book of Ezra - Part 4
By Roy Hession75955:56RevivalEZR 9:10EZR 9:15ZEC 13:7In this sermon, the speaker discusses the journey of Ezra and a group of 4,000 people who returned to Jerusalem with him. They faced the vulnerability of carrying a large amount of wealth and the threat of bandits along the way. Despite their initial response to put things right, it was not enough to appease God's anger, as they had taken pagan wives. The speaker emphasizes the importance of not only making adjustments but also truly repenting and turning away from sinful behaviors. The purpose of Ezra writing the book is believed to be to address the disturbing news he received upon arriving in Jerusalem.
Studies in 1 Peter-15 1 Peter 5:1-5
By Dwight Pentecost73239:14ZEC 13:7ACT 20:27ACT 20:291PE 5:1In this sermon, the speaker discusses the attitude and motive that should guide those who serve as shepherds or elders in the church. They emphasize the importance of viewing oneself as a servant rather than a lord over God's heritage. The speaker highlights the need for shepherds to be attentive to the needs of the flock and to provide them with the truth of God's word. They also mention the reward that God has specifically reserved for those who faithfully serve as shepherds. The sermon concludes with a reminder to be vigilant against false teachings and to constantly warn and protect the flock.
Studies in Zechariah 12 Zechariah 13:
By John W. Bramhall73243:13GEN 3:24ZEC 13:7MAT 6:33JHN 10:11HEB 13:20In this sermon, the speaker reflects on the profound impact of seeing Jesus on the cross for the first time as a young sinner. The sermon then delves into the significance of verse seven in the book of Zechariah, which reveals the humanity and deity of Jesus Christ. The speaker emphasizes that Jesus, as the good shepherd, willingly faced the judgment of God on behalf of humanity. The sermon also discusses the scattering of the sheep of Israel and the future gathering of all believers by Jesus.
Mark - Gethsemane
By J. Glyn Owen71340:51GethsemaneZEC 13:7MAT 26:31MRK 14:32In this sermon, the preacher reflects on the testimony of Helen Rosevir, who endured extreme suffering in the Congo. Despite being mistreated and abused, she found peace in the fellowship of the Lord Jesus Christ. The preacher emphasizes the importance of not just knowing the facts of the Bible, but also feeling them inwardly and responding to them with faith. The sermon then focuses on the scene in the Garden of Gethsemane, where Jesus prepares to bear the sins of the world. The preacher highlights the solemnity and sanctity of this event, as Jesus becomes the sin-bearer for his people, enduring the wrath of God alone.
Mark - on the Way to Gethsemane
By J. Glyn Owen64046:31GethsemaneZEC 13:7MAT 26:31MRK 14:27LUK 22:31In this sermon, the speaker emphasizes the importance of seeing Jesus clearly in order to worship and represent Him effectively. The speaker uses the narrative of Jesus' temptation in the wilderness to illustrate this point. Jesus, despite being tempted by the devil three times, rebuts and fights back with the word of God. The speaker highlights the significance of Jesus' knowledge of scripture in overcoming temptation. The sermon also focuses on Jesus' prediction that His disciples will fall away, particularly Peter's denial of Him. The speaker emphasizes the importance of understanding and accepting Jesus' words, even when they are difficult to hear.
On the Way to the Garden
By S. Lewis Johnson6001:00:47GethsemaneZEC 13:7MAT 6:33MRK 14:26JHN 12:21JHN 20:20ROM 9:16In this sermon, the preacher shares his personal experience of being convicted by the grace of God in Jesus Christ. This transformation in his preaching greatly blessed the congregation. The preacher emphasizes the importance of understanding the depth of Jesus Christ's saving work in order to experience true joy as a Christian. The sermon also discusses the perfection of God's Lamb and the need for believers to be vigilant against the devil. The section concludes with a focus on the denial of Peter and the lesson of exaggerated self-confidence.
Of Propitiation, Atonement, and Reconciliation, as Ascribed to Christ.
By John Gill2AtonementReconciliationZEC 13:7JHN 3:16ROM 3:25ROM 5:8ROM 5:102CO 5:18EPH 2:16COL 1:20HEB 2:171JN 2:2John Gill expounds on the concepts of propitiation, atonement, and reconciliation as they relate to Christ, emphasizing that while the term 'satisfaction' is not explicitly used in Scripture, its essence is captured in these terms. He explains that Christ serves as the propitiation for our sins, satisfying God's justice and reconciling humanity to Him through His sacrificial death. Gill highlights that reconciliation is initiated by God and accomplished through Christ, who intercedes on behalf of sinners, transforming them from enemies to friends of God. The sermon underscores the necessity of Christ's sacrifice for the restoration of the relationship between God and humanity, illustrating the profound implications of His atoning work. Ultimately, Gill affirms that reconciliation is not about changing God's love but about addressing the justice that sin demands.
1 Timothy 1:1, 2
By St. John Chrysostom0PSA 64:5ZEC 13:7MAT 7:7MAT 7:9JHN 5:39ACT 13:2ACT 22:211CO 9:161TI 5:23TIT 2:15John Chrysostom preaches about the dignity of an Apostle, emphasizing Paul's humility in being called by the commandment of God as an Apostle of Jesus Christ. Paul's authority as an Apostle is highlighted to show that his teachings are not from man but from God. Chrysostom encourages Timothy by reminding him of God as our Saviour and Christ as our hope, especially in times of suffering and peril. The sermon also addresses the importance of faith over questioning, warning against false doctrines, fables, and endless genealogies that lead to doubt and disbelief. Chrysostom urges believers to focus on heavenly things, trust in God's Providence, and seek eternal delights through faith in Jesus Christ.
The Church - Transition From the Natural to the Spiritual
By T. Austin-Sparks0The ChurchSpiritual TransformationZEC 13:7MAT 26:31JHN 14:27JHN 20:22ACT 20:28ROM 15:331CO 15:45COL 1:20HEB 2:11HEB 13:20T. Austin-Sparks emphasizes the transition of the Church from a natural to a spiritual entity, highlighting that true believers are those disillusioned with worldly hopes and ambitions, now gathered on a heavenly basis. He explains that the Church serves as a witness to the Resurrection of Christ, embodying a spiritual corporate body that thrives on the peace established by His blood. The Holy Spirit governs the Church, empowering it as a new creation, while faith is essential for true fellowship with the risen Lord. Ultimately, the Church is portrayed as a family, united under the Fatherhood of God and the brotherhood of believers, reflecting the divine nature of Christ.
Righteousness
By Thomas Bradbury0PSA 85:13PSA 145:17ISA 40:1ZEC 13:7ROM 10:17EPH 1:13HEB 4:101PE 2:211JN 1:9Thomas Bradbury preaches on the righteousness that goes before God, leading His people in the way of His steps. The Psalmist's declaration in Psalms 85:13 reflects the Church's confidence in God's grace and the acknowledgment of His works in His people. The forgiveness of iniquities, the covering of sins, and the turning away of God's wrath are all manifestations of God's mercy and grace towards His chosen ones. The righteousness of Christ, seen in His obedience and sacrificial death, provides the perfect righteousness demanded by God for His people to enter His kingdom and enjoy communion with Him.
Bible Survey - Zechariah
By Peter Hammond0ZEC 1:3ZEC 3:4ZEC 4:6ZEC 9:9ZEC 13:7ZEC 14:9Peter Hammond preaches on the book of Zechariah, a young priest and prophet who, along with Haggai, encouraged the rebuilding of the Temple after the Babylonian exile. Zechariah's message focuses on repentance, restoration, and the importance of seeking the Lord. The prophet uses visions and direct words from God to guide the people towards spiritual revival and holy living. Zechariah's prophecies also point to the coming Messiah, Jesus Christ, who would be a Priest and King, combining all leadership roles in His one Person.
Let Us Not Forget the Substitute
By C.H. Spurgeon0Substitutionary AtonementThe Suffering of ChristPSA 22:14ISA 53:5ZEC 13:7MAT 26:38JHN 3:16ROM 5:82CO 5:21GAL 3:13HEB 9:281PE 2:24C.H. Spurgeon emphasizes the profound significance of Christ as our Substitute, who bore the weight of sin and divine wrath on behalf of humanity. He vividly describes the agony of Gethsemane and the brutal suffering endured by Jesus, highlighting that His death was necessary for the salvation of His chosen people. Spurgeon asserts that the doctrine of justice being executed upon Christ is central to the Gospel, and any church that dismisses this truth ceases to be a true church of Christ. The sermon serves as a reminder of the depths of Christ's sacrifice and the importance of recognizing Him as our Savior.
Mark 14:26
By Chuck Smith0The Good ShepherdForsakennessPSA 23:1ZEC 13:7MAT 26:31MRK 14:26LUK 22:46JHN 10:11ROM 8:381CO 15:57HEB 13:51PE 5:4Chuck Smith preaches on Mark 14:26, focusing on the theme of being forsaken by man as Jesus prepares for His crucifixion. He highlights the prophecy of Zechariah regarding the smiting of the Shepherd and the scattering of the sheep, illustrating the disciples' false security and their failure to stay awake and pray. Despite their shortcomings, Jesus demonstrates patience and love, reminding them of the ultimate victory through resurrection. Smith emphasizes that even in our weakness and moments of denial, Jesus, our Good Shepherd, remains faithful and watches over us.
The Great Giver
By A.W. Pink0God's ProvisionDivine LoveHOS 11:8ZEC 13:7MAT 6:30MAT 7:11MAT 11:28ROM 5:10ROM 8:322CO 9:8PHP 4:191JN 1:9A.W. Pink emphasizes the profound love of God demonstrated through the sacrifice of His Son, Jesus Christ, as a guarantee for all other blessings. He explains that if God did not spare His own Son, He will surely provide for our needs, highlighting the divine logic that assures believers of God's generosity. Pink reflects on the costly nature of this sacrifice, the gracious design behind it, and the comforting promise that God will freely give us all things. He encourages believers to trust in God's provision, reminding them that His gifts are given freely and without obligation. Ultimately, Pink reassures that God's love and willingness to give are unwavering, providing comfort and hope to the faithful.
Psalms 102:16
By Chuck Smith0ProphecyRestorationPSA 102:16ISA 31:5ISA 60:1JER 30:3EZK 36:24DAN 9:26JOL 2:23ZEC 13:7MAT 24:30ROM 11:25Chuck Smith discusses the desolation of Zion as a consequence of rejecting the Messiah, emphasizing that God scattered His people and left the land barren. However, he highlights God's promise to restore Zion, bringing His people back and revitalizing the land, which has seen a remarkable transformation in recent history. Smith points out that the return of the Jews to their homeland, despite initial unbelief, is a fulfillment of biblical prophecy, leading to Israel's rebirth as a nation in 1948. He concludes with the assurance of Christ's second coming in glory, contrasting it with His first coming in humility, and the future role of the Jewish people in God's plan.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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 επινωμᾳ, Χαλυβος Σκυθων αποικας, Κτεανων χρηματοδαιτας Πικρος, ωμοφρων σιδαρος, Χθονα ναιειν διαπηλας Ὁποσαν 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, 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 - ועל גבר עמיתי 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Zac 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. Zac 13:8. And it will come 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. Zac 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. רעי 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 על־גּבר עמיתי. The word עמית, which only occurs in the Pentateuch and in Zechariah, who has taken it thence, is only used as a synonym of אח (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 אישׁ חסידך (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 Zac 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 ‛âmı̄th. 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 Zac 12:10; or the good shepherd, who says of Himself, "I and my Father are one" (Joh 10:30). The masculine form הך in the summons addressed to the sword, although חרב itself is feminine, may be accounted for from the personification of the sword; compare Gen 4:7, where sin (חטּאת, 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. Zac 11:8, Zac 11:12). The flock, which will be dispersed in consequence of the slaying of the shepherd, is the covenant nation, i.e., neither the human race nor the Christian church as such, but the flock which the shepherd in Zac 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 השׁיב יד על, to bring back the hand over a person (see at Sa2 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 Zac 13:8, Zac 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. Zac 13:8 and Zac 13:9 add the real explanation of the bringing back of the hand over the small ones. צערים (lit., a participle of צער, which only occurs here) is synonymous with צעיר or צעור (Jer 14:3; Jer 48:4, chethib), the small ones in a figurative sense, the miserable ones, those who are called עניּי הצּאן in Zac 11:7. It naturally follows from this, that the צערים 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 Zac 13:8 and Zac 13:9; for Zac 13:8 depicts the misery which the dispersion of the flock brings upon Israel, and Zac 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. כּל־הארץ is not the whole earth, but the whole of the holy land, as in Zac 14:9-10; and הארץ, in Zac 12:12, the land in which the flock, fed by the shepherds of the Lord, i.e., the nation of Israel, dwells. פּי־שׁנים is taken from Deu 21:17, as in Kg2 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 השּׁלישׁית. "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 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 (Sa2 8:2)." יגועוּ is added to יכּרתוּ, to define יכּרת more precisely, as signifying not merely a cutting off from the land by transportation (cf. Zac 14:2), but a cutting off from life (Koehler). גּוע, 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 Zac 13:9, compare Isa 65:24; and for the thought of the whole verse, Zac 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 (Zac 12:1-9, Zac 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.
Jamieson-Fausset-Brown Bible Commentary
Expounded by Christ as referring to Himself (Mat 26:31-32). Thus it is a resumption of the prophecy of His betrayal (Zac 11:4, Zac 11:10, Zac 11:13-14), 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 46:6-7). 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 fulfilment 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 14:10-11; Phi 2:6). sheep shall be scattered--The scattering of Christ's disciples on His apprehension was the partial fulfilment (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" (Zac 11:7, Zac 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.
John Gill Bible Commentary
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, 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; 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. (w) Vid. Joseph. Antiqu. l. 12. c. 11. sect. 2. (x) "socius, proximus; speciatim tribuitur Messiae, qui patri caelesti est conjunctissimus et intimus, cum sit ejusdem numero essentiae, gloriae, ac majestatis cum eo". Stockius, p. 794. (y) So Stockius, p. 912. (z) R. Isaac Chizzuk Emunah, par. 1. c. 37. p. 310. 311. (a) De Resurrect. Mort. l. 3. c. 5. sect. 5. p. 290. (b) Apud Burkium in loc. e Mullero. (c) Not. Miscell. in Port. Mosis, c. 2. p. 18.
Matthew Henry Bible Commentary
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, Zac 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," Zac 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 Zac 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 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. III. Of the rejection and ruin of the unbelieving Jews (Zac 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 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. IV. Of the reformation and preservation of the chosen remnant, those of them that believed, and the Christian church in general (Zac 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, Pe1 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 (Pe1 1:6, Pe1 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."
Tyndale Open Study Notes
13:7-9 This message describes a coming day when God’s appointed shepherd of Israel would be struck down, and the sheep (the people of Israel) would be scattered. A portion of the nation would be given over to divine judgment, while part of the nation would experience spiritual renewal, fulfilling Zechariah’s vision of God once again among his people (see 1:16; 2:5, 10-11; 8:3, 23). The Gospel writers connect portions of this passage (13:7) to the scattering of Jesus’ disciples as a result of the events surrounding his arrest, trial, and execution by the Romans (see Matt 26:31, 56). 13:7 The sword is personified as a warrior being called to awake in battle, heightening its image as God’s servant, an instrument of death (see Isa 31:8; 34:6; 66:16). • My shepherd signifies the Messiah, the coming leader of Israel (see Ezek 34:23; 37:24). • My partner conveys the equality of the shepherd with God (see Matt 26:31; Mark 14:27).