Zechariah 12 commentary

ZECHARIAH 12 COMMETARYEDITED BY GLE

PEASE

Jerusalems Enemies to Be Destroyed

12 A prophecy: The word of the Lord concerning Israel.

The Lord, who stretches out the heavens, who lays the foundation of the earth, and who forms the human spirit within a person, declares:

BARES, "The burden of the word of the Lord for - Rather, upon (see at Nah_1:1, p. 129) Israel. If this prophecy is a continuation of the last, notwithstanding its fresh title, then Israel must be the Christian Church, formed of the true Israel which believed, and the Gentiles who were grafted into them. So Cyril; Having spoken sufficiently of the Good Shepherd Christ, and of the foolish, most cruel shepherd who butchered the sheep, that is, antichrist, he seasonably makes mention of the persecutions which would from time to time arise against Israel; not the Israel according to the flesh, but the spiritual, that Jerusalem which is indeed holy, the Church of the Living God 1Ti_3:15. For as we say, that he is spiritually a Jew, who hath the circumcision in the heart, Rom_2:29, that through the Spirit, and not in the flesh through the letter; so also may Israel be conceived, not that of the blood of Israel, but rather that, which has a mind beholding God. But such are all who are called to sanctification through the faith in Christ, and who in Him and by Him, know of God the Father. For this is the one true elected way of beholding God.

Since the Good Shepherd was rejected by all, except the poor of the flock, the little flock which believed in Him, and thereupon the band of brotherhood was dissolved between Israel and Judah, Israel in those times could not be Israel after the flesh, which then too was the deadly antagonist of the true israel, and thus early also chose antichrist, such as was Bar-Cochba, with whom so many hundreds of thousands perished. There was no war then against Jerusalem, since it had ceased to be (see the notes on Mic_3:12).

But Zechariah does not say that this prophecy, to which he has annexed a separate title, follows, in time, upon the last; rather, since he has so separated it by its title, he has marked it as a distinct prophecy from the preceding. It may be, that he began again from

the time of the Maccabees and took Gods deliverances of the people Israel then, as the foreground of the deliverances to the end ).

Yet in the times of Antiochus, it was one people only which was against the Jews, and Zechariah himself speaks only of the Greeks; Zec_9:13; here he repeatedly emphasizes that they were all nations (Zec_12:2-3, Zec_12:6, Zec_12:9). It may then rather be, that the future, the successive efforts of the world to crush the people of God, and its victory amid suffering, and its conversions of the world through the penitent looking to Jesus, are exhibited in one great perspective, according to the manner of prophecy, which mostly exhibits the prominent events, not their order or sequence. : The penitential act of contrite sinners, especially of Jews, looking at Him whom they pierced, dates from the Day of Pentecost, and continues to the latter days, when it will be greatly intensified and will produce blessed results, and is here concentrated into one focus. The rising up of Gods enemies against Christs Church, which commenced at the same time, and has been continued in successive persecutions from Jews, Gentiles, and other unbelievers in every age, and which will reach its climax in the great antichristian outbreak of the last times, and be confounded by the Coming of Christ to judgment, is here summed up in one panoramic picture, exhibited at once to the eye.

Which stretcheth forth the heavens - Gods creative power is an ever-present working, as our Lord says, My Father worketh hitherto and I work Joh_5:17. His preservation of the things which He has created is a continual re-creation. All forces are supported by Him, who alone hath life in Himself. He doth not the less uphold all things by the word of His power, because, until the successive generations, with or without their will, with or against His Will for them, shall have completed His Sovereign Will, He upholds them uniformly in being by His Unchanging Will. Man is ever forgetting this, and because, since the fathers fell asleep, all things continue as from the beginning of the creation 2Pe_3:4, they relegate the Creator and His creating as far as they can to some time, as far back as they can imagine, enough to fill their imaginations, and forget Him who made them, in whose bands is their eternity, who will be their Judge. So the prophets remind them and us of His continual working, which people forget in the sight of His works; Thus saith the Lord; He that createth the heavens, and stetcheth them out; He that spreadeth forth the earth and its produce, who giveth breath to the people upon it, and spirit to them that walk therein Isa_42:5; and, I am the Lord who maketh all things, who stretcheth out the heavens alone, who spreadeth abroad the earth by Myself Isa_44:24; speaking at once of that, past in its beginning yet present to us in its continuance, but to Him ever-present present; and of things actually present to us, that frustrateth the tokens of the liars Isa_44:25; and of things to those of that day still future, that confirmeth the word of His servant, and performeth the counsel of His messengers Isa_44:26 : the beginning of which was not to be till the taking of Babylon. And the Psalmist unites past and present in one, Donning light as a garment, stretching out the heavens as a curtain; who layeth the beams of His chambers on the waters, who maketh the clouds His chariot; who walketh on the wings of the wind; who maketh His angels spirits, His ministers a flame of fire; He founded the earth upon its base. Psa_104:2-5. And Amos, He that formeth the mountains and createth the winds, and declareth unto man his thoughts (Amo_4:13, add Amo_5:8); adding whatever lieth nearest to each of us.

And formeth the spirit of man, within him - Both by the unceasing creation of souls, at every moment in some spot in our globe, or by the re-creation, for which David prays, Create in me a clean heart, O God, and renew a right spirit within me Psa_51:10. He who formed the hearts of people can overrule them as He wills. Cyril: But the spirit of man is formed by God in him, not by being called to the beginnings of being, although

it was made by Him, but, as it were, transformed from weakness to strength, from unmanliness to endurance, altogether being transelemented from things shameful to better things.

Cyril: It is the custom of the holy prophets, when about to declare beforehand things of no slight moment, to endeavor to show beforehand the Almightiness of God, that their word may obtain credence, though they should declare what was beyond all hope, and (to speak of our conceptions) above all reason and credibility.

CLARKE, "The burden of the word of the Lord - This is a new prophecy. It is directed both to Israel and Judah, though Israel alone is mentioned in this verse.

Which stretcheth forth the heavens - See on Isa_42:5 (note).

Formeth the spirit of man within him - Then it is not the same substance with his body. It is a Spirit within Him.

GILL, "The burden of the word of the Lord for Israel,.... And against their enemies; for the good of the church of God, for its joy, comfort, and salvation; or, "concerning Israel" (x); what shall befall them in the latter day, as the destruction of antichrist, prophesied of in the preceding chapter Zec_11:1; and what is hereafter said may be believed that it shall be accomplished. The Lord is described in the greatness of his power, speaking as follows:

saith the Lord, which stretcheth forth the heavens: as a curtain, Psa_104:2 the expanse or firmament of heaven, which is stretched out as a canopy over all the earth around:

and layeth the foundation of the earth; firm and sure, though upon the seas and floods, yea, upon nothing, Psa_24:2,

and formeth the spirit of man within him; the soul of man, with all its powers and faculties, gifts and endowments; which is of his immediate creation, and which he continues daily to form, and infuse into the bodies of men, and holds in life there; hence he is called the Father of spirits, Heb_12:9.

HERY, "Here is, I. The title of this charter of promises made to God's Israel; it is the burden of the word of the Lord, a divine prediction; it is of weight in the delivery of it; it is to be pressed upon people, and will be very pressing in the accomplishment of it; it is a burden, a heavy burden, to all the church's enemies, like that talent of lead, Zec_5:7, Zec_5:8. But it is for Israel; it is for their comfort and benefit. As even the fiery law(Deu_33:2), so the fiery prophecies and fiery providences that come from God's right hand, come for them; the word that speaks terror to their enemies speaks peace to them, as the pillar of cloud and fire, which turned a bright side towards the Israelites, to direct and encourage them, but a black side towards the Egyptians, to terrify and dispirit them. Happy are those that have even the burdens of God's word for them, as well as the blessings of it.

II. The title of him that grants this charter, which is prefixed to it to show that he has both authority to make these promises and ability to make them good, for he is the

Creator of the world and our Creator, and therefore has an incontestable irresistible dominion. 1. He stretches out the heavens; not only he did so at the first, when he said, Let there be a firmament, and he made the firmament, but he does so still; he keeps them stretched out like a curtain, keeps them from running in, and will do so till the end come, when the heavens shall be rolled together as a scroll. No bounds can be set to his power who stretches out the heavens, nor can any thing be too hard for him. 2. He lays the foundation of the earth, and keeps it firm and fixed on its own basis, or rather on its own axis, though it is founded on the seas (Psa_24:1, Psa_24:2), nay, though it is hung upon nothing, Job_26:7. The founder of this earth is no doubt the ruler of it, and judges in it, and those deceive themselves who say, The Lord has forsaken the earth, for, if he had, it would have sunk, since it is he that not only did lay its foundations at first, but does still lay them, still uphold them. 3. He forms the spirit of man within him. He made us these souls, Jer_38:16. He not only breathed into the first man, but still breathes into every man the breath of life; the body is derived from the fathers of our flesh, but the soul is infused by the Father of spirits,Heb_12:9. He fashions men's hearts; they are in his hand, and he turns them as the rivers of water, and casts them into what mould he pleases, so as to serve his own purposes with them; and he can therefore save his church by inspiriting his friends and dispiriting his enemies, and will eternally save all his chosen by forming their spirits anew.

JAMISO, "Zec_12:1-14. Jerusalem the instrument of judgment on her foes hereafter; Her repentance and restoration.

burden weighty prophecy; fraught with destruction to Israels foes; the expression may also refer to the distresses of Israel implied as about to precede the deliverance.

for Israel concerning Israel [Maurer].

stretcheth forth present; now, not merely hath stretched forth, as if God only created and then left the universe to itself (Joh_5:17). To remove all doubts of unbelief as to the possibility of Israels deliverance, God prefaces the prediction by reminding us of His creative and sustaining power. Compare a similar preface in Isa_42:5; Isa_43:1; Isa_65:17, Isa_65:18.

formeth ... spirit of man (Num_16:22; Heb_12:9).

K&D, "Burden of the word of Jehovah over Israel. Saying of Jehovah, who stretches out the heaven, and lays the foundation of the earth, and forms the spirit of man within him. This heading, which belongs to the whole prophecy in ch. 12-14, corresponds in form and contents to that in Zec_9:1. The burden of Jehovah over Israel stands by the side of the burden of Jehovah over the land of Hadrach, the seat of the heathen power of the world (Zec_9:1). And as the reason assigned for the latter was that the eye of Jehovah looks at mankind and all the tribes of Israel, so the former is explained here by an allusion to the creative omnipotence of Jehovah. Only there is nothing in our heading to answer to the words and Damascus is his rest, which are added to the explanation of the symbolical name Hadrach in Zec_9:1, because Israel, as the name of the covenant

nation, needed no explanation. The other formal differences are very inconsiderable.

answers substantially to the (in , Zec_9:1), and signifies, notwithstanding the fact

that massa' announces a threatening word, not again but over, as we may see by

comparing it with in Mal_1:1. The reason for the massa' announced is given

here in the form of an apposition, standing first like a heading, as in Psa_11:1; 2Sa_23:1; Num_24:3, Num_24:15. The predicates of God are formed after Isa_42:5 (see also Amo_4:13), and describe God as the creator of the universe, and the former of the spirits of all men, to remove all doubt as to the realization of the wonderful things

predicted in what follows. , the forming of the spirit within man, does not refer to the creation of the spirits of souls of men once for all, but denotes the continuous creative formation and guidance of the human spirit by the Spirit of God. Consequently we cannot restrict the stretching out of the heaven and the laying of the foundation of the earth to the creation of the universe as an act accomplished once for all tat the beginning of all things (Gen_2:1), but must take these words also as referring to the upholding of the world as a work of the continuously creative providence of God. According to the biblical view (cf. Psa_104:2-4), God stretches out the heavens every day afresh, and every day He lays the foundation of the earth, which, if His power did not uphold it, would move from its orbit, and fall into ruin (Hengst.).

CALVI, "The inscription seems not to agree with what follows, for he does not denounce any evil on the chosen people in this chapter, but, on the contrary, comforts the miserable, and promises that God would provide for the safety of his Church. Since then Zechariah speaks only of Gods favor and aid, he seems to have mentioned burden here improperly or unreasonably; for , mesha, we know, is rightly to be taken for a threatening prophecy. It might indeed be said, that he promises that God would so deliver his Church as to teach it at the same time that it would be subject to many evils and trials: but I rather think that the Prophets design was different, even to show that the Israelites, who had preferred exile to Gods favor, would be punished for their sloth and ingratitude, because it was through their own fault that they were not again united in one body, and that they did not rightly worship God in their own country. Interpreters have heedlessly passed over this, as though it had nothing to do with the subject: but except this be borne in mind, what is read in this chapter will be altogether without meaning. I therefore consider that the Prophet here reproves those Israelites who had rejected what they had long desired, when it was offered to them from above and beyond all hope: for nothing was so much wished for by them as a free return to their own country; and we also see how ardently all the Prophets had prayed for restoration. As then the Israelites, given to ease, and pleasures, and their worldly advantages, had counted as nothing the permission given them to return, that they might again be gathered under Gods protection, it was a base ingratitude. Hence the Prophet here reproves them, and shows that their success would be far otherwise than they imagined.

We must also observe, that those who were dispersed in different parts, were retained by their torpidity, because they did not think that the state of the people would continue; for they saw, as they had before found, that Judea was surrounded by inveterate enemies, and also that they would not be a people sufficiently strong to repel the assaults of those around them; for they had already been accustomed to

bear all things, and though they might have had some courage, they had completely lost it, having been oppressed by so long a servitude. Since then the ten tribes entertained these ideas, they did not avail themselves of the present kindness of God. Thus it was, that they wholly alienated themselves from the Church of God, and renounced as it were of their own accord that covenant, on which was founded the hope of eternal salvation. (151)

What then does Zechariah teach us in this chapter? Even that God would be the guardian of Jerusalem, to defend it against all violence, and that though it might be surrounded by nations for the purpose of assailing it, he would not yet suffer it to be overcome: and we shall see that many other things are stated here; but it is enough to touch now on the main point, that God would not forsake that small company and the weak and feeble remnant; and that however inferior the Jews might be to their enemies, yet the power of God alone would be sufficient to defend and keep them.

If it be then now asked, why the Prophet calls the word he received a burden on Israel? The answer is plainly this, that the Israelites were now as it were rotting among foreign nations without any hope of deliverance, having refused to be gathered under Gods protection, though he had kindly and graciously invited them all to return. Since then God had effected nothing, by stretching forth his hands, being ready to embrace them again, this was the reason for the burden of which Zechariah speaks; for they would be touched with grief and with envy when they saw their brethren protected by Gods aid, and that they themselves were without any hope of deliverance. In short, there is an implied contrast between the ten tribes and the house of Judah; and this is evident from the context. Having now ascertained the Prophets design, we shall proceed to the words.

The burden, he says, of the word of Jehovah on Israel: Say does Jehovah who expanded the heavens, etc. Zechariah thus exalts God in order to confirm the authority of this prophecy; for no doubt the creation of heaven and earth and of man is here mentioned on account of what is here announced. We have elsewhere seen similar declarations; for when anything is said difficult to be believed, what is promised will have no effect on us, except the infinite power of God be brought to our minds. God then, that he may gain credit to his promises, bids us to raise up our eyes to the heavens and carefully to consider his wonderful workmanship, and also to turn our eyes down to the earth, where also his ineffable power is apparent; and, in the third place, he calls our attention to the consideration of our own nature. Since then what Zechariah says could hardly be believed, he prescribes to the Jews the best remedy they were to raise upwards their eyes, and then to turn them to the earth. The expanse of the heavens constrains us to admire him; for however stupid we may be, we cannot look on the sun, and the moon and stars, and on the whole bright expanse above, without some and even strong emotions of fear and of reverence. Since then God exceeds all that men can comprehend in the very creation of the world, what should hinder us from believing even that which seems to us in no way probable? for it is not meet for us to measure Gods works by what we can understand, for we cannot comprehend, no, not even the hundredth part of them,

however attentively we may apply all the powers of our minds.

or is it yet a small matter when he adds, that God had formed the spirit of man; for we know that we live; the body of itself would be without any strength or motion, were it not endued with life; and the soul which animates the body is invisible. Since then experience proves to us the power of God, which is not yet seen by our eyes, why should we not expect what he promises, though the event may appear incredible to us, and exceed all that we can comprehend. We now then understand why the Prophet declares, that God expanded thee heavens, and founded the earth, and formed the spirit of man (152) By saying in the midst of him, he means, that the spirit dwells within; for the body, we allow, is as it were its tabernacle. Let us proceed -

The verse then would be as follows

The burden of the word of Jehovah on Israel, Saith Jehvovah, who expounded the heavens, And founded the earth, And formed the spirit of man within him.

ThoughMarckius objects to the view taken by Calvin of the first line, yet the literal rendering, as given above, will admit of no other. It is a burden on, [ ], Israel. It is true that burden may not always mean a judgment, but a weighty and important prediction; yet when followed by on, it can mean nothing else. See 1 Kings 13:29, and 2 Kings 9:25. It means a judgment too when another word comes after it, as in 9:25. It means a judgment too when another word comes after it, as, The burden of Babylon, Isaiah 13:1. It is therefore rendered here improperly Prophecy by ewcome, and sentence by Henderson. It is not indeed necessary to confine the word Israel to the ten tribes, for it is often used in a general sense, denoting the descendants of Israel generally, when the word Judah is not introduced. The persons referred to were, it may be, those who continued in exile, many of whom returned afterwards with Ezra, though I think they were the people of the land. We ought to remember that Zechariah prophesied between the two returns, and that though the temple was built at this time, yet Jerusalem was not protected by walls, and continued so till the time of ehemiah, about 90 years after the first return. Ed.

COFFMA, "This chapter begins the second division of the second half of Zechariah. It begins, like the beginning of the first division (Zechariah 9:1) with the authentication of the message as coming from God Himself, and indicates the subject matter as being "The burden of the word of Jehovah concerning Israel" (Zechariah 12:1), contrasting sharply with the subject matter in the first section, "The burden of the word of Jehovah" upon the world powers. For comment on "burden," see under Zechariah 9:1.

It is vital to any understanding of this chapter to identify the "Israel" of which the

prophet spoke. It must not be understood in any way as a discussion of the fleshly, racial kingdom of the Jews, either before or after the first advent of Christ. The time period under consideration in this prophecy is after the staff BADS had been cut asunder, severing forever any connection between racial Jews and the kingdom of God. See full discussion of this under Zechariah 11:14, above. The "Israel" in view throughout this chapter, and this section, is primarily "the true Israel of God," the church of Jesus Christ. Many discerning scholars have emphasized this.

"Jehovah reveals the holy and indestructible character of the new spiritual body. Israel (here) is the new people of God under the rule of the Messiah.[1]Although literal Israel had been rejected, a new people of God arises, the Messianic theocracy, which is also called Israel, whose fortunes the prophet herein delineates."[2]SIZE>

The first and second advents of Jesus Christ are not dearly distinguished; consequently some of the events foretold were fulfilled in the first, and some yet remain to be fulfilled in the second coming of our Lord. Of course, the apostle Matthew also mingled in exactly the same manner such widely separated events in his glorious 24th chapter. That there are indeed events of the last days included here was discerned by Robinson:

"Zechariah 12-14 contain an oracle describing the victories of the new Theocracy and the coming of the day of the Lord. This section is emphatically eschatological, presenting three distinct apocalyptic pictures."[3]Although "Israel" is not mentioned again by that name in the balance of the chapter, "It is to be understood as the elect people of God as distinct from the nations, heathen."[4] Despite the whole chapter's having reference to the spiritual Israel, we should not be surprised that the terminology of the old Israel is used by the prophet. The reason for this appears in the fact that for the time then present in the days of Zechariah, the "true Israel" was still collectively identified with the old; and, "In conformity with the historical situation, we find, therefore, sometimes the one, sometimes the other locality referred to, and sometimes both together."[5]

Zechariah 12:1-2

"The burden of the word of Jehovah concerning Israel. Thus saith Jehovah, who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him: Behold I will make Jerusalem a cup of reeling unto all the peoples round about, and upon Judah also shall it be in the siege against Jerusalem."

In Zechariah 12:2, there is a problem regarding the translation of the reference to Judah.

King James Version: "They shall be in the siege both against Judah and against Jerusalem."

Douay: "And Juda also shall be in the siege against Jerusalem."

Of course, these are radically different statements; and this student does not claim any capability of deciding between conflicting translations of difficult Hebrew texts. Many of the current versions have gone back to the KJV and render it so as to say that Judah was on the side of Jerusalem; but the conviction endures in some that Judah was on the wrong side in this conflict. We shall explore both of these possible meanings:

(1) If Judah was on the right side, with Jerusalem. This view would indicate the meaning that Judah is another expression referring to the true "Israel" of God. Since Jerusalem used by itself has the utility of standing for the entirety of the ew Israel (Revelation 21-22), it would be difficult indeed to explain the superfluous addition of Judah as another term meaning the same thing.

(2) If Judah was on the wrong side, fighting with the heathen nations against the true Church of God, exclusively identified as the true "Israel of God" in the reign of Messiah, then the passage would have the force of teaching that the racial and fleshly Jews throughout ew Dispensation would be arrayed not with God's people, but against them. In the light of other passages in the Bible, and in view of the history of racial Israel since Pentecost, we do not hesitate to express a preference for this meaning, as found in the Douay Version, and as espoused by a number of present-day scholars: "Judah was opposing Jerusalem";[6] "This suggests that Judah is linked with the enemies of Jerusalem, and with them receives the cup of reeling."[7] For generations, this meaning of the passage has been discerned. Smith has:

"The nations, not particularized here as they have been, gather to the siege of Jerusalem, and, very singularly, Judah is gathered with them against her own capital."[8]Why then, has the current crop of versions eliminated this thought from the passage? Mitchell made it a gloss, and discarded it.[9] Dummelow said, "This does not make sense";[10] and Unger accepted the KJV rendition as "the only one that makes sense."[11] It appears from this, then, that the principal reason for rejection of the Douay version as to the meaning of this, lies in the subjective reaction of the scholars themselves. This second meaning (Douay) makes excellent sense; for the passage then becomes a categorical prophecy of what has happened in the case of the racial Israel throughout the whole Christian dispensation and down to this very day. Of course, this would not make any sense to a scholar that doesn't understand it!

This prophecy of racial Jewry being opposed to Christianity has been so understood since the times of Jerome. "Maurer and Jerome translate, `Also upon Judah shall be the cup of trembling.'"[12]

"Make Jerusalem a cup of reeling ..." means that all the powers that oppose themselves against Christianity throughout the dispensation shall be overcome with

drunkenness and madness (Zechariah 12:3). "If you are weary of your life, persecute the Christians,"[13] was once a proverb.

"The siege against Jerusalem ..." does not refer to any historical assault upon literal Jerusalem, but to the long and bitter conflict between Christianity and the forces of Satan, a warfare still going on and destined to continue until the overthrow of "the cities of the nations" (Revelation 16:19) during the great world holocaust just preceding the final Judgment. In the meantime, Jerusalem, the City of God, the Church of Jesus Christ shall continue on earth unshaken by the hostile forces opposed to her.

TRAPP, "Zechariah 12:1 The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.

Ver. 1. The burden of the word of the Lord] That is, a declaration of his mind and counsel for Israels comfort and his enemies confusion. To the Israel of God it is onus sine onere, such a burden as the wings are to the bird, a burdenless burden. To the enemies, a burdensome stone, Zechariah 12:3, heavier than the sand of the sea, Job 6:3.

For Israel] ot against Israel, though Calvin so taketh it; and by Israel understandeth the ten tribes, and those other captives that, loth to leave those houses they had built and those gardens they had planted in Babylon, Jeremiah 29:5, neglected to return to Jerusalem for fear of the Samaritans and other ill neighbours; whose ruin is therefore here foretold by three excellent similitudes, after a stately preamble, drawn, 1. From the power of God, whereby he stretcheth forth the heavens, Job 37:18; Job 26:7, that huge expanse, as a curtain, or as a molten looking glass. 2. From the wisdom of God, in laying the foundation of the earth, and hanging it, by geometry, as we say, in the midst of heaven, like Archimedes pigeon, equally poised with its own weight.

Terra pilae similis, nullo fulcimine nixa,

Acre subiecto tam grave pendet onus.

(Ovid. Fast. l. 6.)

3. From the goodness of God,

who formeth the spirit of man within him] Who hath made us these souls, Isaiah 57:16, which he doth daily create and infuse into mens bodies; yea, and that alone, without any help of their parents: hence he is called "the Father of spirits," Hebrews 12:9, and the spirit of a dying man is said to return to God that gave it,

Ecclesiastes 12:7. This last text convinced Augustine (who held sometime, with Origen, that the soul as well as the body was begotten by the parents) far more than the peremptory rashness of Vincentius Victor; who censured boldly the fathers unresolvedness (when he doubted concerning the original of a rational soul), and vaunted that he would prove by demonstration that souls are created de novo, by God. Aristotle, atures chief secretary, was much puzzled about this point of the soul; which, indeed, cannot fully be conceived of nor defined by man. Only this we can say, that the soul, as it comes from God, so it is like him; viz. one immaterial, immortal, understanding spirit; distinguished into three powers, which all make up one spirit.

ELLICOTT, "(1-9) The opening of this chapter is similar to that of Zechariah 9, and marks the beginning of the second half of these latter prophecies. This prophecy, as far as Zechariah 12:9, seems to recur to the same events as were foretold in Zechariah 9, 10 : viz., the successful contests of the Maccabean period.

(1) Israel.Comp. Malachi 1:5, &c., and all the tribes of Israel (Zechariah 9:1). Elsewhere, in Zechariah 9-11 (except in Zechariah 11:14), the terms used are Ephraim (Zechariah 9:10; Zechariah 9:13; Zechariah 10:7) and Joseph (Zechariah 10:6), as well as Judah (Zechariah 9:8; Zechariah 9:13; Zechariah 10:3; Zechariah 10:6; comp. Ezekiel 37:15-28). These and similar terms were interchangeable after the captivity, and refer, with a few exceptions, to the nation of the Jews in general. With this verse comp. Isaiah 42:5; Amos 4:13.

BESO, "Zechariah 12:1. The burden of the word of the Lord for Israel Or, toward Israel; that is, as some interpret it, the prophecy which containeth the words of the Lord to Israel. Saith the Lord, which stretcheth forth the heavens Who hath spread out the heavens to such a vast extent. And layeth the foundation of the earth Hath assigned to the earth a fixed place in the creation, or regulates all its motions by fixed laws, which cannot be altered by the power of any creature. And formeth the spirit of man within him Who gave life to the first man, and created the soul, and united it to the body. All these things are mentioned as undeniable instances of Gods almighty power, and are made use of as arguments to encourage men to rely on his word for the fulfilment of such promises as might seem to the understanding of man most unlikely to be brought to pass.

EXPOSITOR'S BIBLE COMMETARY, "8. JUDAH VERSUS JERUSALEM

Zechariah 12:1-7

A title, though probably of later date than the text, introduces with the beginning of chapter 12 an oracle plainly from circumstances different from those of the preceding chapters. The nations, not particularized as they have been, gather to the siege of Jerusalem, and, very singularly, Judah is gathered with them against her own capital. But God makes the city like one of those great boulders, deeply embedded, which husbandmen try to pull up from their fields, but it tears and wounds the hands of those who would remove it. Moreover God strikes with panic

all the besiegers, save only Judah, who, her eyes being opened, perceives that God is with Jerusalem and turns to her help. Jerusalem remains in her place; but the glory of the victory is first Judahs, so that the house of David may not have too much fame nor boast over the country districts. The writer doubtless alludes to some temporary schism between the capital and country caused by the arrogance of the former. But we have no means of knowing when this took place. It must often have been imminent in the days both before and especially after the Exile, when Jerusalem had absorbed all the religious privilege and influence of the nation. The language is undoubtedly late.

The figure of Jerusalem as a boulder, deeply bedded in the soil, which tears the hands that seek to remove it, is a most true and expressive summary of the history of heathen assaults upon her. Till she herself was rent by internal dissensions, and the Romans at last succeeded in tearing her loose, she remained planted on her own site. This was very true of all the Greek period. Seleucids and Ptolemies alike wounded themselves upon her. But at what period did either of them induce Judah to take part against her? ot in the Maccabean.

Oracle of the Word of Jehovah upon Israel.

"Oracle of Jehovah, who stretched out the heavens and founded the earth, and formed the spirit of man within him: Lo, I am about to make Jerusalem a cup of reeling for all the surrounding peoples, and even Judah shall be at the siege of Jerusalem. And it shall come to pass in that day that I will make Jerusalem a stone to be lifted by all the peoples-all who lift it do indeed wound themselves-and there are gathered against it all nations of the earth. In that day-oracle of Jehovah-I will smite every horse with panic, and their riders with madness; but as for the house of Judah, I will open its eyes, though every horse of the peoples I smite with blindness. Then shall the chiefs of Judah say in their hearts the inhabitants of Jerusalem through Jehovah of Hosts their God. In that day will I make the districts of Judah like a pan of fire among timber and like a torch among sheaves, so that they devour right and left all the peoples round about, but Jerusalem shall still abide on its own site. And Jehovah shall first give victory to the tents of Judah, so that the fame of the house of David and the fame of the inhabitants of Jerusalem be not too great in contrast to Judah."

PETT, "Verse 1The Burden Of The Word Of YHWH (Zechariah 12:1 a).

Zechariah 12:1

The burden of the word of YHWH concerning Israel.Compare for this idea Zechariah 9:1; Malachi 1:1. It is interesting that the proclamation of what YHWH will do is described as concerningIsrael. Yet the detail following is concerning Judah and Jerusalem. Here Israel is thus used to indicate the whole nation. The divisions (Zechariah 11:14) have been removed. Clearly God is about to act. (To Zechariah the words Israel, Ephraim, Joseph,

Judah are to some extent interchangeable, all referring to the people of God).

But what was Israel? We must recognise that it was not just a nation comprising direct descendants of the twelve Patriarchs.Indeed it never was. They were probably always in the minority. It was a conglomerate nation. Probably the larger part of Israel in Egypt consisted of the descendants of the households of the patriarchs (Exodus 1:1) which would have included many servants and slaves from different races and backgrounds.

Then at the Exodus especially and specifically (Exodus 12:38; Exodus 12:48), and all through her history, peoples of many nations were adopted into Israel and became true Israelites on the basis of the covenant with YHWH, tracing their descent back to the patriarchs. Thus Uriah the Hittite was almost certainly a true Israelite (2 Samuel 11:3 onwards). Indeed anyone who was willing to enter into that covenant could do so by renouncing their gods and submitting to the God of Israel. Israel was a composite nation but its people in fact soon found themselves looking back by adoption to their descent from the patriarchs.

This pattern continued after the Exile, although not without tight restriction. It continued later, when the witness of Israel, scattered among the nations, impressed many Gentiles who were convinced by their teaching about the One God and were appreciative of their high moral code. Many of these became proselytes, entering into the covenant by being circumcised and where possible offering sacrifice, (and at some stage a ceremonial washing was introduced) and theoretically at least were then regarded as full Israelites, although with certain restrictions. Intermarriage and time would soon see them incorporated more directly. Some of them became respected Rabbis. Others, not willing to be circumcised, but desirous of worshipping the God of Israel and being part of the community of God, were called God-fearers. But in their case the Jews did not see them as becoming full members of Israel.

Furthermore under John Hyrcanus the remnant of Edom were forced to be circumcised and become Jews, and the same happened to the Gentile inhabitants of Galilee. It is quite clear then that to speak of Israel as the descendants of Abraham is in the main wishful thinking. Those who actually considered that they could prove that they were true descendants of Abraham actually saw themselves as superior.

And according to the ew Testament from the moment that the Holy Spirit came at Pentecost the true Jews, who believed in the Messiah, formed the new Israel, and many were gathered in to that true Israel from around the world, for the new church was indeed declared to be the Israel of God (Galatians 6:16), the converted Gentiles being grafted into the true people of God (Romans 11:17-28; compare Ephesians 2:11-22; 1 Peter 2:5-9). But the difference was that this was now on the basis that the Messiah had come, had been crucified as an offering for sin, and had risen again. Here were the new Jerusalem, the new people of God.

Indeed this was what the argument about circumcision in the church was all about. Could Christians become members of the true Israel without being circumcised?

(Acts 15:5). Paul strongly argued that circumcision was no longer necessary, and that what mattered was circumcision of the heart (Romans 2:29; Philippians 3:3; Colossians 2:11; Ephesisans Zechariah 2:11-13), for they were circumcised with the circumcision of Christ (Colossians 2:11), and were thus true Israelites. And this in the end became the established norm, confirmed officially by the Apostles (Acts 15:6-21) through the Holy Spirit (Acts 15:28-29).

Thus the firm teaching of the early church and of the ew Testament is that Christians on receiving the Spirit and being baptised become full members of the true Israel, inheriting all the promises of God made to Israel (Ephesians 2:11-19; Galatians 3:7; Galatians 3:28-29 with Galatians 6:16). They were grafted in.

They also believed that those members of Israel who would not respond to Christ as their Messiah ceased to be members of the true Israel and were cut off (Romans 11:15-24). They were no longer part of the true Israel (Romans 9:6). Eschatalogically the true church of Christ thus become in reality the new Israel, the new Judah, the new Zion, the new Jerusalem as conceived of in the teachings of the prophets.

With these things in mind let us consider the words before us. What is the burden concerning the true Israel?

Verses 1-9The Future of the House of David and the Dwellers in Jerusalem, the Servant Pierced, the Spirit Poured Out, The Superseding of Prophecy, the Fires of Refinement (Zechariah 12:1 to Zechariah 13:9).

Zechariahs experiences as previously described have brought home to him that the present time is not going to produce the hoped for golden age of Gods rule. The dream of the eight visions (Zechariah 1:7 to Zechariah 6:15) which had promised so much of a purified Israel over whom would rule the Branch, appears to have turned sour. Instead of an Israel being established over whom the shepherd of Ezekiel is reigning (Ezekiel 37:15-28), it has ended up in the hands of false shepherds (Zechariah 11:4-17). His thoughts may well then have turned to the words of Isaiah depicting the coming Suffering Servant (Isaiah 50:4-9; Isaiah 52:13 to Isaiah 53:12), for having been himself rejected and valued at thirty pieces of silver he foresees the coming of a Great Prophet and Shepherd Who will be in contrast to the false prophets, yet One Who will face rejection and suffering as he has himself.

So he recognises that the future of Jerusalem, as a picture of the people of God, must first be one of woe before Gods glory is revealed. Tragedy must precede triumph.

His depiction of the future of Jerusalem is now outlined. It will be noted that it assumes first the coming establishment of Jerusalem as an independent political centre under ehemiah by the very nature of what is described. Without that it could never have the prominence suggested by this picture. (In Zechariahs time it

was still an unwalled huddle of buildings).

It then briefly recognises its chequered future. And finally it leads up to its future as the place from which salvation will be made available to the world and to its final experience of the blessing of God (Zechariah 14:3-21). Thus as in much of prophecy it contains a near and a far view. What is prophesied will apply through history but will culminate in the activity of the final days before the final establishment of Gods rule.

The prophecy is necessarily given in symbolic terminology, for the background necessary to present it as it is presented in the ew Testament was absent. The prophet spoke, in terms that he knew, of what was in fact beyond his comprehension. How could he visualise a world wide church? Rather he saw in Jerusalem as representing Gods gathered people what we think of as Gods church as surrounded by the world. And we should note that at that time it was Gods church, His congregation. He could only necessarily speak in limited terms, for the full plan of God would have been incomprehensible, both to him and to the people. But he knew the central facts, that there would be suffering before triumph, that in the end the people of God would achieve victory, security and safety and that the King would come who would establish the reign of God.

But what does the word Jerusalem represent in these eschatological prophecies? In the near view it is the city, but it is the city seen as being the centre of the people of God. As we have seen earlier it is the city as representing the people of God (Zechariah 2:7). When men gathered against Jerusalem they were gathering against all who then represented God, those who had, as it were, come together to re-establish the Kingly Rule of God. Thus it is not just the city as it was in itself that is in mind, for that constantly comes under the condemnation of the prophets. It is rather the idea behind it, the idea of the ideal Jerusalem as being the gathering place of Gods people. It is Jerusalem as the ideal centre of the true worship of God (compare Isaiah 2:2-3), with those who dwell in it being seen as representing all who worship and obey Him truly.

It is the place from which, through its people, Gods truth will go to the world (Micah 4:2; Isaiah 2:3; Isaiah 62:1). It is the place from which God will roar and utter His voice when He brings judgment on the nations (Joel 3:16; Micah 1:2). It replaces the ark of the covenant as the throne of God (Jeremiah 3:16-17), until that throne is raised to Heaven at the resurrection of Christ. It is the place from which God Himself will establish His reign (Isaiah 24:23). So, linked with Jerusalem are thoughts which far transcend it, so that in the end it is itself transcended.

That this is so in Zechariah comes out in what we saw earlier, that Zion, which was often synonymous with Jerusalem, which was partly built on Mount Zion, could also be used as a description of the people of God far away from Jerusalem (Zechariah 2:7). It was clear then that the people represented the city even when far away. In other words in a very real sense Jerusalem, Zion, is the people of God wherever they are.

That there is this difference is again emphasised in Zechariah 12:6 where he says, Jerusalem will yet dwell in her own place, even Jerusalem. Here the first Jerusalem initially represents His people as the true worshippers of God, wherever they are, who have been away, but will now return home. And they are necessarily a symbolic people, for none who had actually dwelt in Jerusalem would by then necessarily be alive. Thus he is not thinking here of just anyone who lives in Jerusalem. He is thinking of the true, returned people of God, the Jerusalem who return to Jerusalem.

These distinctions are stressed and amplified in the ew Testament where the heavenly aspect of Jerusalem is stressed. For Paul distinguishes the Jerusalem which is in bondage, the earthly city, from the Jerusalem which is above (Galatians 4:25-26), the heavenly Jerusalem, when pointing out that Christians are the children of promise (Galatians 4:28). They are the true Jerusalem. And Hebrews speaks of Mount Zion as being the city of the living God, the heavenly Jerusalem (Hebrews 12:22). This leads on to the vision of the new Jerusalem, whose source is from Heaven, in the new earth (Revelation 21:2; Revelation 21:10) and again represents the whole people of God. So in all this it is the idea that is behind Jerusalem that is prevalent, not the city of Jerusalem itself. (Compare the similar use in many references in Isaiah where there is the Jerusalem/Zion which is the city of God in contrast with the world city, the future glorious Jerusalem, which has eternal connections and will be part of the everlasting kingdom. See Isaiah 1:27; Isaiah 4:3-5; Isaiah 12:6; Isaiah 18:7; Isaiah 24:23; Isaiah 26:1-4; Isaiah 28:16; Isaiah 30:19; Isaiah 33:5; Isaiah 33:20; Isaiah 35:10; Isaiah 46:13; Isaiah 51:3; Isaiah 51:11; Isaiah 51:16; Isaiah 52:1; Isaiah 59:20; Isaiah 60:14; Isaiah 61:3; Isaiah 62:1; Isaiah 62:11; Isaiah 65:18-19; Isaiah 66:10; Isaiah 66:13; Isaiah 66:20).

And once we come to the ew Testament Jerusalem is not so much a city as an idea, an idea closely aligned with the idea of the people of God. The old earthly Jerusalem has to be destroyed, and the real Jerusalem is the heavenly one with which His people are connected (Galatians 4:25-26). And that is what Zechariah has in mind when he thinks of Jerusalem.

Furthermore Peter also stresses the spiritual nature of Zion when he speaks of the church of God as living stones in the new Temple which is His church, built on the chief cornerstone and note that it is laid in Zion (1 Peter 2:4-7 based on Isaiah 28:16).

It is true that the prophets themselves saw their prophecies as necessarily relating to a physical Jerusalem. To them the people of God and Jerusalem were very much identified. But especially in the case of Isaiah it was very much an eschatological Jerusalem. His descriptions of it far exceed any possible conception of an earthly city. To him Jerusalem/Zion is synonymous with Gods people (we, the daughter of Zion - Isaiah 1:9); it will be purged by the removal of the filth of the daughter of Zion - Isaiah 4:4; it represents the inhabitants of Jerusalem - Isaiah 5:3; Isaiah 8:14; Isaiah 22:21; Isaiah 28:14; Isaiah 30:19; it is to arise and clothe itself in beauty

- Isaiah 52:2; it is a place of rejoicing where weeping is heard no more - Isaiah 65:18-19); and it is from Jerusalem/Zion with its exalted, unearthly Temple, that Gods message will go out to the world (Isaiah 2:4; Isaiah 62:6-7). It is the Jerusalem/Zion which is the city of God in contrast with the world city. It is the future glorious Jerusalem, which has eternal connections and will be part of the everlasting kingdom (Isaiah 1:27; Isaiah 4:3-5; Isaiah 12:6; Isaiah 18:7; Isaiah 24:23; Isaiah 26:1-4; Isaiah 28:16; Isaiah 30:19; Isaiah 33:5; Isaiah 33:20; Isaiah 35:10; Isaiah 46:13; Isaiah 51:3; Isaiah 51:11; Isaiah 51:16; Isaiah 52:1; Isaiah 59:20; Isaiah 60:14; Isaiah 61:3; Isaiah 62:1; Isaiah 62:11; Isaiah 65:18-19; Isaiah 66:10; Isaiah 66:13; Isaiah 66:20) .

It was, however, to be expected that the prophets would stop short of making it fully heavenly or seeing in it simply a picture of the people of God as such. They had no concept of Heaven. And they could not even conceive of a people of God not connected with Jerusalem. (It took the early church great searching of heart before they also did so). So as they peered with Gods help into the future, Jerusalem was their conception of the people of God. Surrounded on all sides by a wicked world they were Gods people, Jerusalem. The prophets had no full or detailed conception of an afterlife, or of a spiritual kingdom, or of living in a heavenly sphere, and did not think in those terms. Even when, rarely, resurrection is mentioned it is closely connected with this earth (Isaiah 26:19). So a Jerusalem purified and made spiritual, a perfected Jerusalem that fulfilled all the hopes of the prophets and the true people of God, was Gods ideal. It represented His true congregation (church).

The idea of Jerusalem both in the near view and in the far view therefore represented hope, deliverance, the congregation of Israel gathered together, the presence of God with His people, a centre of Gods rule, and the final fulfilment of what God intended His people to be. It was to be the fulfilment of all their expectations. And that was why inevitably it had in the end to become a heavenly city. For no earthly city, populated by earthly people, could achieve those expectations. We can therefore justly take the idea of Jerusalem as Paul did and see it as representing all Gods people wherever they were.

But the prophets could not wholly think like that, for, as mentioned above, there was then little specific detailed conception of an afterlife, or of a world-wide, invisible kingdom. So to them it was in Jerusalem that they saw the fulfilment of all their hopes for the future, it represented the people of God surrounded by an antagonistic world, and it resulted in the triumph of God depicted in earthly terms which were never full worked out.

But in the end, the important question is not so much how the prophets saw it as how God intended it to be seen. And there the ew Testament position is directly relevant. In the ew Testament the idea of Jerusalem is related to what we call Heaven. Yet even Heaven, like Jerusalem to the prophets, is but a name for the ideal future, the place where God dwells, the future home of His people. It simply recognises that the Jerusalem of the prophetic hopes could not be realised on earth.

Thus Revelation finally amplifies it in terms of a new Earth.

So as we read Zechariah and the prophets we must see Jerusalem sometimes as it was and sometimes in terms of its heavenly ideal, as representing Gods whole people.

PULPIT, "The burden of the word of the Lord for (concerning) Israel. This is the title of the second oracle, corresponding to that at the head of Zechariah 9:1-17. Though the literal Israel has been rejected, as we saw in the last "burden," a new people of God. arises (Hosea 1:10), the Messianic theocracy, which is also called Israel, whose fortunes the prophet herein delineates, describing its probation, its contests, triumph, and development. The body is like its Head; as the good Shepherd, Christ, was persecuted and rejected, so his members, the true Israelites, suffer at the hand of the world and Satan, before they are finally glorified. Some critics suppose that "Israel" here is written by mistake for "Jerusalem," as possibly in Jeremiah 23:6 (see note on Zechariah 1:19). It is best to put a full stop after "Israel," and begin a new sentence with "Thus saith the Lord," or "The saying of Jehovah." Which stretcheth forth the heavens, etc. (comp. Isaiah 42:5; Amos 4:13). The attributes of God. are mentioned here that all may believe that what he has promised, that he is able to perform. He is not only the Creator, but also the Pro-server of all things (Psalms 104:2-4; Hebrews 1:10. Formeth the spirit of man within him. God creates the souls of men, and moulds and guides them. In life and death men work out his purposes (umbers 16:22; Hebrews 12:9).

BI, "The burden of the Word of the Lord for Israel

The burden and glory of Gods Word to Israel

God presents Himself here as creating and speaking.It is to Israel that His Word is primarily addressed, for it is Israel that recognises His Word, and by Israel His Word is carried to the world, which thus becomes also Israel. Remember the meaning of the name, and its origin. Prince of God was the name which Jacob got from that long wrestling in the darkIsrael, prince of God, because he had power with God. The name denotes the fact and the power of communion. Israel is composed of those who seek God and cling to Him, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

I. The Creator of the heavens and earth and the spirit of man has an Israel. The idea of Israel is fellowship with God and power with God, gained in and by that fellowship. Is such an idea reasonable? We think it a poor conception of God which represents Him as so mighty and rich that He does not care for fellowship with souls. Do you think to convince me that God is wanting in sympathies and affections by showing that He is Almighty? The argument is all in the opposite direction. Should I have more ground to believe in His heart if He were less than all-powerful and all-wise! There is in man a longing after relation to the Infinite. All his history proves this. Something in him cries out after God, and the heavens and the earth have tended to intensify this cry. Man is haunted by a something issuing from heaven and earth that will not let him rest. It would have been sad if man had craved an infinite friend, had yearned after nearness to a perfect and eternal living One, and felt no hope, countenance, or stimulus in the world around him. But man stands in no such barren and dead world. A living world is round

him, material, but full of spiritual suggestion, inviting him to seek God, and waking him up again when he grows dull and hard. Will it be said that this does not make probable the idea of an Israelmen that have power with God, it gives support to the idea of communion with God, but not to that of prayer, an asking that influences the Divine will? The answer is obvious. Communion with God, in the case of a being like man, an imperfect, sin-laden being, must take largely the form of prayer. Such a being, coming near to God, cannot but ask from Him. And this asking, so inevitable, cannot be a futile thing. If asking be a necessity with the spirit that has communion with God, there must be room and need for it on the side of God. What is true on the human side is true on the Divine side. The whole doctrine of prayer is found in the spirit of man, in the longings and necessities, and there can be nothing in real contradiction to these. They who seek God have a peculiar affinity with Him. God as a moral being has moral affinities. It is not a lowering or limiting of God to believe that He has an Israel.

II. God has a word for His Israel. Neither the heavens nor the earth nor the spirit of man take the place of a word. They are each a revelation. But they are fuller of questions than of answers. The heart of man needs a word. It is only in words that there is definiteness. One of the distinguishing peculiarities of man is that he employs words. By these he reaches the fulness of his being. He makes his thought clear to himself, and gives it an outward existence by words. He makes all shadowy and vague things firm and abiding by words. And shall not God meet him on this highest platform? A Word of God is a necessity to the human soul God has a word to Israel which makes fellowship close and confiding. The word gives man the necessary clue to the interpretation of the universe and himself. It is Gods Word to Israel as the ideal man Israel is the ideal and complete man, and it is in proportion as any man approaches the ideal that he fully comprehends and embraces the message of Gods Word to Israel.

III. Gods Word to Israel is a burden. This expression is often used by the prophets. No doubt it expresses, in the first instance, the weight of obligation and responsibility in the declaring of Gods message, but this rests on the fact that the Word of God is a weighty matter for all men.

1. Gods Word is a burden by reason of the weight of its ideas. Thoughts that may be put into words are of all degrees of weightsome light as a feather, some heavy as a world. Thoughts weigh upon the mind, even though they are felt to be precious. The ideas in Gods Word are the weightiest of allGod, soul, sin, salvation, renewal, eternity. Men are never right till they try to lift these thoughts and weigh them. They are no judges of the weight of things till they try these.

2. Gods Word is a burden of momentousness and obligation. There are many weighty thoughts that have little or no practical moment. But the thoughts in Gods Word are of pressing and supreme importance. They are light, food, shelter, life. To reject them is ruin. Everything must depend on how we stand to these words.

3. Gods Word is a burden which is easier to bear in whole than in part. The half or quarter, or some little fraction of Gods Word is worse to bear, harder and heavier than the whole. A single truth taken out of the whole may be quite oppressive and intolerable. It may crush all joy and courage out of life. The truth about sin needs the truth about grace and redemption in order to be borne. The truth about duty needs the Divine promises. Relief is to be found not by throwing off any truth, but by taking up more. The hardest truths become pleasant in proper company. Every truth has relations to all the rest, and is not properly itself without them. Let the effort be to take the whole truth, and to take it as a whole. Then it will no more oppress than the

vast load of atmosphere which every man carries.

4. The Word of God is a burden which removes every other load. Thought, conviction, and feeling bring their inevitable burden. And if a man rejects burdens he is but making up a heavier burden. If a man will not have the burden of Gods Word, then the whole riddle of the universe becomes his burden. But if I take up Gods Word, and actually carry it as Gods Word, I have no further care. There is provision for driving away every fear and every care in that Word. (J. Leckie, D. D.)

Which stretcheth forth the heavens, and layeth the foundation of the earth

The universe

I. That the universe includes the existence of matter and of mind. The phrase heavens and earth is used here and elsewhere to represent the whole creation.

1. It includes matter. Of the essence of matter we know nothing; but by the word we mean all that comes within the cognisance of our senses, all that can be felt, heard, seen, tasted. How extensive is this material domain!

2. It includes mind. Indeed, mind is here specified. And formeth the spirit of man within man. Man has a spirit. Of this he has stronger evidence than he has of the existence of matter. He is conscious of the phenomena of mind, but not conscious of the phenomena of matter.

II. That the universe originated with one personal being. It had an origin. It is not eternal. The idea of its eternity involves contradictions. It had an origin; its origin is not fortuitous, it is not the production of chance. Its origin is not that of a plurality of creators; it has one, and one only, the Lord.

III. This one personal Creator has purposes concerning the human race. The burden may mean the sentence of the Word of the Lord concerning Israel.

1. No events in human history are accidental.

2. The grand purpose of our life should be the fulfilment of Gods will.

IV. His purpose towards mankind He is fully able to accomplish. His creative achievements are here mentioned as a pledge of the purposes hereafter announced. Every purpose of the Lord shall be performed. Has He purposed that all mankind shall be converted to His Son? It shall be done. (Homilist.)

2 I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem.

BARES, "I will make Jerusalem a cup of trembling - For encouragement, He promises the victory, and at first mentions the attack incidentally. Jerusalem is as a cup or basin, which its enemies take into their hands; a stone, which they put forth their strength to lift; but they themselves reel with the draught of Gods judgments which they would give to others, they are torn by the stone which they would lift to fling. The image of the cup is mostly of Gods displeasure, which is given to His own people, and then, His judgment of chastisement being exceeded, given in turn to those who had been the instruments of giving it . Thus, Isaiah speaks of the cup of trembling. Thou, Jerusalem, hast drunk the dregs of the cup of trembling, hast wrung them out. Therefore hear thou this, thou afflicted and drunken but not with wine. Thus saith thy Lord, the Lord, and thy God that pleadeth the cause of His people, Behold, I have taken out of thine hand the cup of trembling, the dregs of the cup of My fury; thou shalt no more drink it again: but I will put it into the hand of them that afflict thee Isa_51:17, Isa_51:21-23. Jeremiah speaks of the cup of Gods anger, as given by God first to Jerusalem, then to all whom Nebuchadnezzar should subdue, then to Babylon itself Jer_25:15-26; and as passing through to Edom also Lam_4:21; Jer_49:12; Ezekiel, of Aholibah Eze_23:31-33 (Jerusalem) drinking the cup of Samaria. In Jeremiah alone, Babylon is herself the cup. Babylon is a golden cup in the Lords hand, that made all the nations drunken; the nations have drunken of the wine; therefore the nations are mad Jer_51:7. Now Jerusalem is to be, not an ordinary cup, but a large basin or vessel, from which all nations may drink what will make them reel.

And also upon Judah will it be in the siege against Jerusalem, that is, the burden of the word of the Lord which was on Israel should be upon Judah, that is, upon all, great and small.

CLARKE, "Jerusalem a cup of trembling - The Babylonians, who captivated and ruined the Jews, shall in their turn be ruined.

I incline to think that what is spoken in this chapter about the Jews and Jerusalem, belongs to the glory of the latter times.

Shall be in the siege - This may refer to some war against the Church of Christ, such as that mentioned Rev_20:9.

GILL, "Behold, I will make Jerusalem a cup of trembling unto all the people round about,.... The Targum renders it,

"a vessel full of inebriating liquor;''

which intoxicates and makes giddy, and causes to tremble, stagger, and fall like a drunken man. The phrase denotes the punishment inflicted by the Lord upon the enemies of his church and people; see Isa_51:22,

when they shall be in the siege both against Judah and against Jerusalem; not by Antiochus Epiphanes; nor by Titus Vespasian; nor by Gog and Magog, as Kimchi; but by the antichristian powers, especially the Mahometan nations, the Turks, which shall come against Jerusalem, when the Jews are returned thither, and resettled in their own land; see Eze_38:5. The words should be rendered, "and upon Judah shall it be" (y), i.e. the cup of trembling, "in the siege against Jerusalem"; according to the Targum, and the Jewish commentators, the nations of the earth shall bring the men of Judah by force to join with them in the siege of Jerusalem; as, in the times of Antiochus, many of the Jews were drawn in to fight against their brethren; but the meaning is, that not only the wrath of God will come upon the Mahometan nations that shall besiege Jerusalem; but also on those who bear the Christian name, who are Jews outwardly, but not inwardly; and shall join with the Turks in distressing the people of the Jews upon their return to their own land: to besiege Judah, or a country, is not proper and pertinent: Jerusalem, when again in the hands of the Jews, according to this prophecy, only is to be besieged, as it will, by the Turks; and it should be observed, that it never was besieged by Antiochus, and therefore the prophecy can not be applied to his times, as it is by many.

HERY, " The promises themselves that are here made them, by which the church shall be secured, and in which all its friends may enjoy a holy security.

1. It is promised that, whatever attacks the enemies of the church may make upon her purity or peace, they will certainly issue in their own confusion. The enemies of God and of his kingdom bear a great deal of malice and ill-will to Jerusalem, and form designs for its destruction; but it will prove, at last, that they are but preparing ruin for themselves; Jerusalem is in safety, and those are in all the danger who fight against it. This is here illustrated by three comparisons: -

(1.) Jerusalem shall be a cup of trembling to all that lay siege to it, Zec_12:2. They promise themselves that it shall be to them a cup of wine, which they shall easily and with pleasure drink off, and they thirst for its spoils, nay, they thirst for its blood, as for such a cup; but it shall prove a cup of slumber, nay, a cup of poison, to them, which, when they take it into their hands, and think it is all their own, they shall not be able to drink off: the fumes of it shall give them enough. When the kings were assembledagainst her, and saw how God was known in her palaces for a refuge, they trembled and hasted away; fear took hold upon them, as we find, Psa_48:3-6. Thus Alexander the Great was struck with amazement when he met Jaddus the high priest, and was deterred thereby from offering any violence to Jerusalem. When Sennacherib laid siege against Judah and Jerusalem he found them such a cup of stupifying wine as laid all his mighty men asleep, Psa_76:5, Psa_76:6. Some read it, I will make Jerusalem a post of contrition or breaking. Those that make any attempts upon Jerusalem do but run their heads against a post, which they cannot move, but are sure to hurt themselves. The blast of the terrible ones is as a storm against the wall (Isa_25:4), broken by it, but not shaking it. God's church is a cup of consolation to all her friends (Isa_66:11), but a cup of trembling to all that would either debauch her by errors and corruptions or destroy her by wars and persecutions. See Isa_51:22, Isa_51:23.

JAMISO, "cup of trembling a cup causing those who drink it to reel (from a Hebrew root to reel). Jerusalem, who drank the cup of trembling herself, shall be so to her foes (Isa_51:17, Isa_51:22; Jer_13:13). Calvin with the Septuagint translates, threshold of destruction, on which they shall stumble and be crushed when they attempt to cross it. English Version is better.

both against Judah The Hebrew order of words is literally, And also against Judah shall he (the foe) be in the siege against Jerusalem; implying virtually that Judah, as it shares the invasion along with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. Maurer with Jerome translates, Also upon Judah shall be (the cup of trembling); that is, some Jews forced by the foe shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But Zec_12:6, Zec_12:7 show that Judah escapes and proves the scourge of the foe.

K&D 1-4, "Behold, I make Jerusalem a reeling-basin for all the nations round about, and upon Judah also will it be at the siege against Jerusalem. Zec_12:3. And it will come to pass on that day, I will make Jerusalem a burden-stone to all nations: all who lift it up will tear rents for themselves; and all the nations of the earth will gather together against it. Zec_12:4. In that day, is the saying of Jehovah, will I smite every horse with shyness, and its rider with madness, and over the house of Judah will I open my eyes, and every horse of the nations will I smite with blindness. These verses allude to an attack on the part of the nations upon Jerusalem and Judah, which will result in injury and destruction to those who attack it. The Lord will make Jerusalem a reeling-

basin to all nations round about. Saph does not mean threshold here, but basin, or a

large bowl, as in Exo_12:22. is equivalent to $ in Isa_51:17 and Psa_60:5, viz., reeling. Instead of the goblet, the prophet speaks of a basin, because many persons can put their mouths to this at the same time, and drink out of it (Schmieder). The cup of reeling, i.e., a goblet filled with intoxicating drink, is a figure very frequently employed to denote the divine judgment, which intoxicates the nations, so that they are unable to stand any longer, and therefore fall to the ground and perish (see at Isa_51:17).

Psa_60:2 has been explained in very different ways. It is an old and widespread view, that the words also upon Judah will it be, etc., express the participation of Judah in the siege of Jerusalem. The Chaldee and Jerome both adopt this explanation, that in the siege of Jerusalem Judah will be constrained by the nations to besiege the capital of its

own land. The grammatical reason assigned for this view is, that we must either take

with in the sense of obligation (it will also be the duty of Judah: Mich., Ros., Ewald),

or supply as the subject to : the reeling-basin will also come upon Judah. But

there is great harshness in both explanations. With the former, (, or some other

infinitive, would hardly have been omitted; and with the latter, the preposition would

stand before , instead of . Moreover, in what follows there is no indication whatever of Judah's having made common cause with the enemy against Jerusalem; on the contrary, Judah and Jerusalem stand together in opposition to the nations, and the princes of Judah have strength in the inhabitants of Jerusalem (Psa_60:5), and destroy the enemy to save Jerusalem (Psa_60:6). Moreover, it is only by a false interpretation that any one can find a conflict between Judah and Jerusalem indicated in Zec_14:14. And throughout it is incorrect to designate the attitude of Judah towards Jerusalem in these verses as opposition, - a notion upon which Ebrard (Offenb. Joh.) and Kliefoth have founded the marvellous view, that by Jerusalem with its inhabitants and the house of David we are to understand the unbelieving portion of Israel; and by Judah with its princes, Christendom, or the true people of God, formed of believing Israelites, and increased by believing Gentiles. Judah is not opposed to Jerusalem, but simply

distinguished from it, just as the Jewish kingdom or people is frequently designated by

the prophets as Jerusalem and Judah. The , which does not separate, but adds, is of

itself inapplicable to the idea of opposition. Consequently we should expect the words

,to express the thought, that Judah will be visited with the same fate as Jerusalem

as Luther, Calvin, and many others follow the Peshito in supposing that they do. has then the meaning to happen, to come over a person; and the only question is, What are we to supply in thought as the subject? The best course is probably to take it from the previous clause, that which passes over Jerusalem; for the proposal of Koehler to

supply mtsr as the subject is precluded by the circumstance that mtsr, a siege, can only affect a city or fortress (cf. Deu_20:20), and not a land. The thought is strengthened in Zec_12:3. Jerusalem is to become a burden-stone for all nations, which inflicts contusions and wounds upon those who try to lift it up or carry it away (experiencing no hurt itself, it causes great damage to them: Marck). The figure is founded upon the idea of the labour connected with building, and not upon the custom, which Jerome speaks of as a very common one in his time among the youth of Palestine, of testing and exercising their strength by lifting heavy stones. There is a gradation in the thought, both in the figure of the burdensome stone, which wounds whoever tries to lift it, whilst intoxicating wine only makes one powerless and incapable of any undertaking, and also in the description given of the object, viz., in Zec_12:2 all nations round about Jerusalem, and in Zec_12:3 all peoples and all nations of the earth. It is only in the last clause of Zec_12:3 that the oppression of Jerusalem indicated in the two figures is more minutely described, and in Zec_12:4 that its overthrow by the help of God is depicted. The Lord will throw the mind and spirit of the military force of the enemy into such confusion, that instead of injuring Jerusalem and Judah, it will rush forward to its own destruction. Horses and riders individualize the warlike forces of the enemy. The rider, smitten with madness, turns his sword against his own comrades in battle (cf. Zec_14:3; Jdg_7:22; 1Sa_14:20). On the other hand, Jehovah will open His eyes upon Judah for its protection (1Ki_8:29; Neh_1:6; Psa_32:8). This promise is strengthened by the repetition of the punishment to be inflicted upon the enemy. Not only with alarm, but with blindness, will the Lord smite their horses. We have an example of this in 2Ki_6:18, where the Lord smote the enemy with blindness in answer to Elisha's prayer, i.e., with mental blindness, so that, instead of seizing the prophet, they fell into the hands of

Israel. The three plagues, timmhn, shiggn, and ivvrn, are those with which rebellious Israelites are threatened in Deu_28:28. The house of Judah is the covenant nation, the population of Judah including the inhabitants of Jerusalem, as we may see from what follows.

CALVI, "Zechariah begins here to teach us what I have briefly explained, that Jerusalem would be under the protection of God, who would render it safe and secure against all enemies. But he uses here figurative terms, which make the point more evident. He says, that Jerusalem would be a threshold of bruising, or breaking. The word , saph, means a threshold almost everywhere in Scripture. But some think that it means here a cup, and then they translate , rol, drunkenness, or fury. But as this word also means breaking, it is not unsuitable to say that Jerusalem is here called a threshold at which people stumble, so that he who comes against this threshold either breaks a bone or receives some other injury.

At the same time the Prophet seems to express something more, that whosoever ascended to attack Jerusalem would meet with a stumbling block, by which he might have his legs broken or bruised. The meaning then is, that access to Jerusalem would be closed up, so that enemies would not overcome it, though they reached the walls and the gates, for they would stumble, as it is said, at the threshold.

If the other rendering be approved, the sense would be suitable, that all the ungodly, while devising schemes against Gods Church, would be inebriated by their own counsels; yea, that their drink would be deadly to them: for the passions of men produce effects like drunkenness. When therefore the ungodly gather their forces against the Church, it is the same as though they were greedily swallowing down wine; for the drunken meet together to indulge in excesses. The meaning then would be, that this immoderate drinking would be fatal to the nations. But I prefer the former view, that though the gates of the holy city were open, or even an easy access were made through the walls, yet God would on every side be a defense, so that enemies would stumble, as we have said, at the very threshold and bruise themselves. And this promise was very necessary then, for Jerusalem was exposed to the assaults of all, as it could not have defended itself by moats or walls or mounds: but the Lord here promises that it would be a threshold of bruising

He then adds, Also against Judah, or over Judah, it shall be during the siege against Jerusalem. The Prophet, as I think, extends the promise to the whole land, as though he had said, Though the compass of Jerusalem should not contain all the inhabitants, yet they shall be everywhere safe; for God will take them under his protection. I wonder why some interpreters have omitted the preposition , ol, and have translated thus, Judah also shall be in the siege against Jerusalem: and they elicit a meaning wholly different, even that some of the Jews themselves would become perfidious, who would not spare their brethren and friends, but become hostile to them, and unite their forces to those of heathen nations. But I consider the meaning to be the reverse of this, that when Jerusalem shall be besieged, the Lord will put impediments everywhere, which will hinder and prevent the assaults of enemies. When God, he says, shall defend the holy city, even this very thing, (for I apply this phrase to Gods protection,) even this very thing shall be through the whole land; as though he had said, God will not only be the guardian of the city alone, but also of the whole of the holy land. (153) ow this must have sharply goaded the Israelites, seeing that they were excluded from having Gods aid, inasmuch asthey had not thought proper to return to their own country when liberty was freely given them. It follows

The latter part cannot certainly be construed according to our version, which is that of Piscator. ewcomes rendering is literal, and according to the sense given by Jerome, Drusius, Castalio, Grotius, and Marckius; and it is the following

And for Judah shall it (the cup) be, In the siege against Jerusalem.

This implies that Judah would turn traitorous to Jerusalem. It is somewhat singular

that many MSS. read shall be in the feminine gender, [ ], and [ ], when it means a cup or bowl, is of that gender. Dathius proposes another view. He takes ,in the sense of a fortress, stronghold ,[ ] ,agreeably to the Septuagint [ ]or defense; and then the version would be,

And also with regard to Judah,He will be for a defense to Jerusalem.

But the most natural and obvious meaning is the previous one. Ed.

TRAPP, "Zechariah 12:2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah [and] against Jerusalem.

Ver. 2. Behold, I will make Jerusalem a cup of trembling] Or, slumber, or poison. A metaphor taken from a cup of generous wine, but empoisoned; so that those that drink of it do presently tremble, grow giddy, sleepy, sick as hear can hold. Poison in wine works more furiously. Thou hast made us to drink the wine of giddiness, saith the Church, Psalms 60:3. In the hand of the Lord is a cup, and the wine is red, it is full mixed, &c. The prophet here seems to allude to Jeremiah 25:15, Isaiah 29:8, Jeremiah 51:7. Ovid saith of the river Gallus, that whoso drinketh of it runneth mad immediately. Jerome telleth of a lake, near aples, whereinto, if a dog be thrown, he presently dieth. The like is reported, by Josephus, of the Lake Asphaltites. Jerusalem shall be a murdering morsel to those that swallow it. His meat in his bowels is turned, it is the gall of asps within him. He hath swallowed down her spoil, and he shall vomit it up again: God shall rake it out of his belly, Job 20:14-15 : he shall have as little joy of his tid bits, of his sweet draughts, as Jonathan had of his honey; whereof he had no sooner tasted but his head was forfeited. Pliny speaketh of a kind of honey that poisoneth; because it is sucked out of poisonous flowers. Our chronicler telleth us that at Alvelana, three miles from Lisbon, many of our English soldiers, under the Earl of Essex, perished by eating of honey, purposely left in the houses, and spiced with poison. The enemies of the Church make a dangerous adventure, they are even ambitious of destruction; they run to meet their bane, as did those Philistines at Mizpeh, 1 Samuel 7:7. And had they but so much wit as Pilates wife, in a dream, they would take heed of having anything to do with those just men, of eating up Gods people as they eat bread, Psalms 14:4, of boozing in the bowls of the sanctuary with Belshazzar, who fell thereupon into a trembling, so that his loins were loosed, and his knees knocked one against another, Daniel 5:6.

When they shall be in the siege] And so about to do their last and worst against the Church. The people of Rome was saepe praelio victus, nunquam bello, saith Florus; they lost many battles, but were never overcome in a set war; at the last, at the long run, as they say, they crushed all their enemies; so doth the Church. See Psalms 129:1-8, throughout; and the story of the Maccabees.

ELLICOTT, "(2) The first part of this verse seems to imply that all who should

attack Jerusalem would do so to their injury. The second part should perhaps be translated, And also over Judah shall be (the trembling, or reeling) in the siege against Jerusalem: i.e., Judah should suffer as well as Jerusalem, though, as is promised before and after, they should both come out victorious. This rendering seems, on the whole, the best. The rendering of the E.V. cannot be supported; while that of the margin requires too much to be supplied. Some would refer back to the opening words of the chapter, and render: and also concerning Judah (is this burden of the word of the Lord). The explanation of Ewald, And also upon Judah shall it be [incumbent to be occupied] in the siege against Jerusalem, is grammatically correct, as he shows from the expression (1 Chronicles 9:33) upon them [it was incumbent to be occupied] in the work. And, if we could understand by it that Judah was to be co-operating with (not against) Jerusalem in the siege (see Zechariah 12:5), this translation would have much to recommend it.

BESO, "Zechariah 12:2. Behold, I will make Jerusalem a cup of trembling An inebriating and stupifying potion of the strongest liquor and drugs. Jerusalem shall strike the nations with dread and astonishment. When they shall be in the siege A future siege, after the final restoration of the Jews. ewcome. See on Zechariah 14:3; Revelation 20:9. It is not difficult to perceive, says Blayney, that the prophecies in this and the two following chapters relate to future times, and most probably to those predicted by Ezekiel in the 38th and 39th chapters; where it is said that Israel, after their restoration and return to their own country, would be assailed by a combination of many nations. Such an invasion is also here foretold; but it is not to be expected that all the particulars of a distant prophecy should be clearly understood, before the time of its accomplishment. It is at least likely that when the time shall come for the re-establishment of the Jews, (of which sufficient intimation is given in the prophecies both of the Old and ew Testaments,) and they shall begin to collect themselves, and attempt a settlement in their ancient possessions, such a measure will create jealousy and uneasiness, in those powers more especially who are interested in the dominion over those countries. The Turks, we know, are at present, and long have been, in possession of the country of Palestine; and in the opinion of many, who have brought specious arguments to justify it, particularly of the learned Joseph Mede, (p. 674 and 816,) their prince is intended by Gog, prince of Meshech and Tubal, Ezekiel 38:2, &c.; and by the king of the north, Daniel 11:40, &c.; concerning whom the like things are prophesied in those chapters respectively. ow should that power subsist at the time, it may fairly be presumed, that he, and any other power in the like circumstances, would oppose with all their might an attempt to set up an independent sovereignty in those parts. But, without pretending to determine precisely concerning the invaders, the substance of the prophecy in this, and on to the seventh verse of the next chapter, will be found to amount to this; that Jerusalem will be besieged by a multitude of hostile nations, to the great terror of the people in its vicinity, as well as of Judah itself; but that the attempts of those nations will be frustrated through the special interposition of the Deity, and will terminate in their total discomfiture and ruin, and in the permanent peace and prosperity of the victorious Jews. After which, the Jews will be brought at length to see and lament the sin of their forefathers in putting their Messiah to death, and thereupon will have the means of purification

and atonement afforded them; and, being thus cleansed from past guilt, will renounce all their former offensive practices, and carefully abstain from a future repetition of them. To these views of Dr. Blayney, on the important subject of the restoration of the Jews to their own land, however probable upon the whole, there seems to be one great objection. Inasmuch as God cast the Jews out of their land for rejecting and crucifying the Messiah, it seems highly improbable that he should restore them to it while they remain in impenitence and unbelief, and in a state of enmity to that Messiah. It appears much more likely that, previous to their restoration, they must be made sensible of the great guilt which their nation contracted by the commission of that sin, and of the various other sins which accompanied it; and that they must be truly humbled and brought to a thorough repentance as a people, before God will open the way in any degree for their restoration. It is certain that, as they were carried captive into Babylon chiefly to punish them for the sin of idolatry, so no way was made for their restoration from that captivity, till they were generally humbled and made truly penitent for that sin.

PULPIT, "Zechariah 12:2

A cup of trembling; a bowl of reelinga bowl whose contents cause staggering and reeling, , "as tottering porticoes"; superliminare crapulae (Vulgate). This Jerome explains to mean that any one who crosses the threshold of Jerusalem in hostile guise shall totter and fall. Jerusalem is the capital and type of the Messianic theocracy; the hostile powers of the world crowd round her, like thirsting men round a bowl of wine; but they find the drought is fatal to them; they stagger back discomfited and destroyed. The figure of the cup and drunkenness is often employed to denote the judgment of God upon transgressors, which makes them incapable of defence or escape (comp. Isaiah 51:17; Jeremiah 25:15, etc.; Jeremiah 51:39, Jeremiah 51:57; Habakkuk 2:16).