{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ZEC","commentaryId":"jamieson-fausset-brown","name":"Zechariah","commonName":"Zechariah","introduction":"THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zac 6:13). He is called \"the son of Berechiah the son of Iddo\" (Zac 1:1); but simply \"the son of Iddo\" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called \"the son of Iddo,\" his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).\n\nZechariah entered early on his prophetic functions (Zac 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in Ch2 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zac 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the \"field of blood\" (Mat 27:8-9), now bought by \"the reward of iniquity\" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name \"Jeremiah.\" The mention of \"Ephraim\" and \"Israel\" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.\n\nThe prophecy consists of four parts: (1) Introductory, Zac 1:1-6. (2) Symbolical, Zac 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zac 9:1; Zac 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.\n\nThe style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. ChaldÃ&brvbrisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes. \n\n\n\nNext: Zechariah Chapter 1\n\n","order":38,"numberOfChapters":14,"sha256":"d1c647660fec77e6b63ae1f1ed01101ef9ff627de36526793f2ddb3e2416cdd2","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":1},"lastChapterNumber":14,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/14.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":14},"totalNumberOfVerses":189},"chapter":{"number":13,"content":[{"type":"verse","number":2,"content":["Consequences of pardon; not indolence, but the extirpation of sin. \n\nnames of . . . idols--Their very names were not to be mentioned; thus the Jews, instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing) (Exo 23:13; Deu 12:3; Psa 16:4). \n\nout of the land--Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (for example, covetousness, Eph 5:5, a besetting sin of the Jews now). Idolatry, combined with the \"spirit\" of \"Satan,\" is again to be incarnated in \"the man of sin,\" who is to arise in Judea (Th2 2:3-12), and is to be \"consumed with the Spirit of the Lord's mouth.\" Compare as to Antichrist's papal precursor, \"seducing spirits . . . doctrines of devils,\" &c., Ti1 4:1-3; Pe2 2:1. \n\nthe unclean spirit--Hebrew, spirit of uncleanness (compare Rev 16:13); opposed to \"the Spirit of holiness\" (Rom 1:4), \"spirit of error\" (Jo1 4:6). One assuming to be divinely inspired, but in league with Satan.\n\n"]},{"type":"verse","number":3,"content":["The form of phraseology here is drawn from Deu 13:6-10; Deu 18:20. The substantial truth expressed is that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties (Mat 10:37). Much as the godly love their children, they love God and His honor more.\n\n"]},{"type":"verse","number":4,"content":["prophets . . . ashamed--of the false prophecies which they have uttered in times past, and which the event has confuted. \n\nrough garment--sackcloth. The badge of a prophet (Kg2 1:8; Isa 20:2), to mark their frugality alike in food and attire (Mat 3:4); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [CALVIN]. The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside.\n\n"]},{"type":"verse","number":5,"content":["The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, \"I am no prophet.\" \n\nman--that is, one. \n\ntaught me to keep cattle--As \"keeping cattle\" is not the same as to be \"an husbandman,\" translate rather, \"Has used (or 'appropriated') me as a servant,\" namely, in husbandry [MAURER]. However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then Amo 7:14, \"herdman,\" will accord with English Version. A Hebrew kindred word means \"cattle.\" Both occupations, the respondent replies, are inconsistent with my being a \"prophet.\"\n\n"]},{"type":"verse","number":6,"content":["wounds in thine hand--The interrogator still suspects him: \"If so, if you have never pretended to be a prophet, whence come those wounds?\" The Hebrew is literally, \"between thine hands.\" The hands were naturally held up to ward off the blows, and so were \"thrust through\" (Zac 13:3) \"between\" the bones of the hand. Stoning was the usual punishment; \"thrusting through\" was also a fit retribution on one who tried to \"thrust Israel away\" from the Lord (Deu 13:10); and perfects the type of Messiah, condemned as a false prophet, and pierced with \"wounds between His hands.\" Thus the transition to the direct prophecy of Him (Zac 13:7) is natural, which it would not be if He were not indirectly and in type alluded to. \n\nwounded in . . . house of my friends--an implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God (Zac 13:3). The Holy Spirit in Zechariah alludes indirectly to Messiah, the Antitype, wounded by those whom He came to befriend, who ought to have been His \"friends,\" who were His kinsmen (compare Zac 13:3, as to the false prophet's friends, with Mar 3:21, \"His friends,\" Margin, \"kinsmen\"; Joh 7:5; \"His own,\" Joh 1:11; the Jews, \"of whom as concerning the flesh He came,\" Rom 9:5), but who wounded Him by the agency of the Romans (Zac 12:10).\n\n"]},{"type":"verse","number":7,"content":["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. \n\nAwake--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.\" \n\nsword--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). \n\nman 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). \n\nsheep 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). \n\nI 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.\n\n"]},{"type":"verse","number":8,"content":["Two-thirds of the Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context (Zac 14:2-9), which has never yet been fulfilled, the destruction of the two-thirds (literally, \"the proportion of two,\" or \"portion of two\") and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist.\n\n"]},{"type":"verse","number":9,"content":["through . . . fire--of trial (Psa 66:10; Amo 4:11; Co1 3:15; Pe1 1:6-7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (Zac 12:10-14); and here, \"they shall call on My name,\" in their trouble, which brings Jehovah to their help (Psa 50:15). \n\nmy people-- (Jer 30:18-22; Eze 11:19-20; Hos 2:23).\n\n\n\n\nNext: Zechariah Chapter 14\n\n"]}],"introduction":"CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zac 13:1-9)\n\nConnected with the close of the twelfth chapter. The mourning penitents are here comforted. \n\nfountain opened--It has been long opened, but then first it shall be so \"to the house of David,\" &c. (representing all Israel) after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God \"opens their eyes\" (Gen 21:19) [MOORE]. It is not the fountain, but their eyes that need to be opened. It shall be a \"fountain\" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Exo 30:18). \n\nfor sin . . . uncleanness--that is, judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices (Co1 1:30; Heb 9:13-14; Jo1 1:7; compare Eze 36:25). Sin in Hebrew is literally a missing the mark or way.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ZEC/13.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":13},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/14.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":14},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ZEC/12.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ZEC","chapter":12},"numberOfVerses":8}