Zacarias 13

Zacarias 13

Morris writes "wounds in thine hands. Most expositors say this question is addressed to the "false prophet" discussed in Zechariah 13:3-5, on the assumption that his wounds were somehow caused by mutilation in his occult rituals. This seems unlikely since in the post-Armageddon context of this section, any false prophets operating during the tribulation period would already have been "cut off" (Zechariah 13:2) and dispatched to the lake of fire along with the Beast and his False Prophet (Revelation 19:20; Matthew 25:41). Zechariah 12:11-13:5 seems rather to be a parenthetical section inserted between two profoundly moving descriptions of Messiah's wounds (Zechariah 12:10; 13:6). The sight of these will result in Israel's conversion, great mourning and cleansing, accompanied by their purging the land of any remaining idols and false prophets, together with the evil spirits possessing and energizing them. I was wounded. It seems more appropriate to the whole amazing scene here described to understand these words as addressed to the one on whom they had looked and for whom they were mourning (Zechariah 12:10). Not only had His side been pierced, but also His hands (Psalm 22:16), and these wounds remained even in His resurrected body (John 20:24-28). With great sadness, He replies that these everlasting wounds had been inflicted at the urging of those who should have been His friends, the leaders of the nation He had come to redeem. This interpretation is strengthened by the fact that the succeeding verse is explicitly applied to the wounding of Messiah. (ED: Again I want to emphasize I disagree with this interpretation but present it so that you are aware that are a few respected writers who hold an interpretation similar to Dr Morris.) Zechariah 13:7 "Awake, O sword, against My Shepherd, And against the man, My Associate," Declares the LORD of hosts. "Strike the Shepherd that the sheep may be scattered; And I will turn My hand against the little ones. Awake, O sword: De 32:41,42 Isa 27:1 Jer 47:6 Eze 21:4,5,9,10,28 against My Shepherd: Zec 11:4,7 Isa 40:11 Eze 34:23,24 37:24 Mic 5:2,4 Joh 10:10-18 Heb 13:20 1Pe 5:4 And against the man, My Associate: Isa 9:6 Jer 23:5,6 Ho 12:3-5 Mt 1:23 11:27 Joh 1:1,2 5:17,18 Joh 5:23 8:58 10:30,38 14:1,9-11,23 16:15 17:21-23 Php 2:6 Col 1:15-19 Heb 1:6-12 Rev 1:8,11,17 2:23 21:6 22:13-16 Strike the Shepherd: Isa 53:4-10 Da 9:24-26 Joh 1:29 3:14-17 Ac 2:23 4:26-28 Ro 3:24-26 4:25 5:6-10 8:32 2Co 5:21 Ga 3:13 Col 1:19,20 Heb 10:5-10 1Pe 1:18-20 2:24,25 3:18 1Jn 2:2 4:9,10 Rev 13:8 that the sheep may be scattered: Mt 26:31,56 Mk 14:27,50 Joh 16:32 I will turn My hand against the little ones: Zec 11:7,11 Mt 10:42 18:10,11,14 Lu 12:32 17:2 Joh 18:8,9 GOD'S PROVISION FOR CLEANSING: CRUCIFIXION OF CHRIST Awake, O sword, against My Shepherd - God is clearly speaking. His command to the sword (personified) to awake against My Shepherd is a figure of speech that speaks of death. God is directing the death of His Son, the Good Shepherd! The following phrase strike the Shepherd leaves no doubt that this is a command to kill the Shepherd. Notice that the LORD of hosts calls Him "My Shepherd" (or "My Associate") which Jehovah would hardly do if this were one of the false shepherds from the preceding passages as some commentaries suggest. POSB - In the previous verses, the LORD promised to cleanse His people and to cleanse the land, purging sin, idolatry, and false prophecy from all Israel. Now, in the next several verses, Zechariah explains how the LORD will cleanse His people. The LORD’s provision for cleansing is the crucified Messiah, Jesus Christ. Micah prophesies of this great Shepherd... And He will arise and shepherd His flock In the strength of the LORD, In the majesty of the name of the LORD His God. And they will remain, Because at that time He will be great To the ends of the earth. (Micah 5:4-note) Comment: Notice the "time gap" in the prophecy in Micah 5:2-note and Micah 5:4, the first passage predicting Messiah's birth and the second Messiah's rule over all the earth. See Time gaps in interpretation of prophecy. Shepherd (07462)(raah) is actually a verb meaning to feed, to tend; to be a shepherd (its participial form rōʿeh), its sense in over 60 of the 160 uses in the OT. And so raah means generally to care for, to protect, to graze, to feed flocks and herds (Ge. 30:31, 36; 37:2; Ex. 3:1; 1 Sa 17:15). The first use describes "Abel was a keeper of flocks" (Ge 4:2) and later sheepherders (Ge 29:9) those who pasture and lead the sheep. Figuratively raah is used of God as the Shepherd of Jacob (Ge 48:15; Isa. 40:11; Hos. 4:16). Raah referred to the king of Israel who was to shepherd the people for God (2 Sa 5:2; 7:7; Jer. 3:15) and in general to leaders of God's people (Jer. 2:8; 22:22; Ezek. 34:2, 3, 8, 10). God is pictured as the one who shepherds an individual soul, a person (Ps. 49:14). The shepherd must be familiar with the available pastures and the routes to them. The shepherd must also be timely in leading the flock to a watering place, a permanent stream (Am. 5:24; Ps. 23:2; 74:15; Jer. 15:18), or a well dug to provide water (Ge 21:25, 30; 26:18, 19, 25, 32). A vivid picture of how flocks were watered is painted by the well episodes in Ge. 29:1-10 and Ex. 2:15b-16, in which women also appear. The shepherd must be timely in bringing the flock to a pen where they can safely spend the night, especially when the pasture is too distant to permit returning to house and stall or the encampment (Gen. 37:12-18) and the fold does not provide adequate protection. In an emergency the shepherd must keep watch over the flock in the open field (Lk. 2:8). A shepherd needs appropriate equipment if he is to do the job of protecting the flock entrusted to his care against wild animals or other human beings. These included the staff, used to control the flock, and a club (šēḇeṭ, Ps. 23:4; Lev. 27:32), a stick with a knob of hardened asphalt. David may have used the latter to fight off wild animals (1 Sa 17:35). A shepherd also needed a sling (qelaʿ) to confront both wild animals and robbers (1 Sa. 17:40, 50; Sir. 47:4), as David boasts. A watchdog could also be very helpful to a shepherd (Isa. 56:10; Job 30:1). In addition to his other responsibilities, a shepherd also had to use careful selection to breed robust animals to provide meat, leather, and wool. Musical instruments were also very helpful in calming and influencing the behavior of the flock. The commonest instrument used by shepherds was the pipe (Jdg 5:16) (Summarized from TDOT) Related Resources on Shepherd: Torrey Topical Textbook Shepherds American Tract Society Shepherd Bridgeway Bible Dictionary Shepherd Easton's Bible Dictionary Shepherd Fausset Bible Dictionary Shepherd Holman Bible Dictionary Shepherd Hastings' Dictionary of the Bible Shepherd Hastings' Dictionary of the NT Shepherd Sheep, Shepherd Smith Bible Dictionary Shepherd Vines' Expository Dictionary Shepherd International Standard Bible Encyclopedia • Shepherd Kitto Biblical Cyclopedia • Shepherd McClintock and Strong's Bible Encyclopedia • Shepherd • Shepherd Kings The Jewish Encyclopedia • Shepherd Raah is used figuratively to describe the lips of the wise as shepherding the people (Prov. 10:21). It is used figuratively of the land of Israel, the pastures of the shepherds mourn or dry up (Amos 1:2). It indicates the grazing, feeding of animals, flocks, herds, cattle (Gen. 41:2). William White summarizes the metaphorical uses of raah - Among them are: the tranquility of two animals, normally pursuer and prey, grazing together: bear and cow (Isaiah 11:7); wolf and lamb (Isaiah 65:25). The root rāʿâ also appears in philosophical and theological metaphors as (Pr 15:14) "the mouths of fools feed on folly"; (Isa 44:20) "he feeds on ashes." Invading armies pictured as a horde of beasts or insects are said to "feed" in the sense of "devour" conquered towns (Micah 5:6). From very ancient antiquity, rulers were described as demonstrating their legitimacy to rule by their ability to "pasture" their people. Hammurabi and many other rulers of ancient western Asia are called "shepherd" or described as "pasturing" their subjects. In the OT, however, it is the Lord who feeds his people and is praised for his mercy in providing for them (Ge 48:15; Ps 23:1; Ps 28:9; Isa 40:11; Hos 4:16 et al). This attribute of God is one of the marks of the offices of prophets, priest, and king. David's claim to the throne is based upon God's command that he feed the people (2 Sa 5:2). Failure of the officers of Israel to feed the people either physical or spiritual nourishment was deemed a severe transgression (Ezek 24:2ff.) In this chapter the prophet plays repeatedly on the two forms of the root, rāʿâ, the verb meaning "to pasture" and the noun meaning the "pastor" or shepherd. The true repetition of the ideas is lost in all the versions by supplying synonyms where the Hebrew uses the same term throughout. The OT theological idea of the good shepherd who feeds his flock with God's truth (Jeremiah 3:15 etc.) becomes prominent in the NT (John 10:11). (Theological Wordbook of the Old Testament) Raah - 139v - consume(1), devour(1), eat(3), fed(1), feed(16), feeding(4), feeds(4), graze(7), grazed(2), grazing(1), herdsmen(6), keeper(1), pasture(12), pastured(2), pastures(2), pasturing(5), rulers(1), shaved(1), Shepherd(5), shepherd(34), shepherd's(1), shepherded(1), shepherdess(1), shepherds(37), shepherds who are tending(1), shepherds will not feed(1), shepherds fed(1), shepherds feed(1), shepherds'(2), sweep away(1), sweep away your shepherds(1), tend(3), tending(3), wrongs(1). Gen. 4:2; Gen. 13:7; Gen. 13:8; Gen. 26:20; Gen. 29:7; Gen. 29:9; Gen. 30:31; Gen. 30:36; Gen. 36:24; Gen. 37:2; Gen. 37:12; Gen. 37:13; Gen. 37:16; Gen. 41:2; Gen. 41:18; Gen. 46:32; Gen. 46:34; Gen. 47:3; Gen. 48:15; Gen. 49:24; Exod. 2:17; Exod. 2:19; Exod. 3:1; Exod. 34:3; Num. 14:33; Num. 27:17; 1 Sam. 16:11; 1 Sam. 17:15; 1 Sam. 17:34; 1 Sam. 17:40; 1 Sam. 21:7; 1 Sam. 25:7; 1 Sam. 25:16; 2 Sam. 5:2; 2 Sam. 7:7; 1 Ki. 22:17; 2 Ki. 10:12; 1 Chr. 11:2; 1 Chr. 17:6; 1 Chr. 27:29; 2 Chr. 18:16; Job 1:14; Job 20:26; Job 24:2; Job 24:21; Ps. 23:1; Ps. 28:9; Ps. 49:14; Ps. 78:71; Ps. 78:72; Ps. 80:1; Ps. 80:13; Prov. 10:21; Prov. 15:14; Eccl. 12:11; Cant. 1:7; Cant. 1:8; Cant. 2:16; Cant. 4:5; Cant. 6:2; Cant. 6:3; Isa. 5:17; Isa. 11:7; Isa. 13:20; Isa. 14:30; Isa. 27:10; Isa. 30:23; Isa. 31:4; Isa. 40:11; Isa. 44:20; Isa. 44:28; Isa. 49:9; Isa. 56:11; Isa. 61:5; Isa. 63:11; Isa. 65:25; Jer. 2:8; Jer. 2:16; Jer. 3:15; Jer. 6:3; Jer. 10:21; Jer. 12:10; Jer. 17:16; Jer. 22:22; Jer. 23:1; Jer. 23:2; Jer. 23:4; Jer. 25:34; Jer. 25:35; Jer. 25:36; Jer. 31:10; Jer. 33:12; Jer. 43:12; Jer. 49:19; Jer. 50:6; Jer. 50:19; Jer. 50:44; Jer. 51:23; Ezek. 34:2; Ezek. 34:3; Ezek. 34:5; Ezek. 34:7; Ezek. 34:8; Ezek. 34:9; Ezek. 34:10; Ezek. 34:12; Ezek. 34:13; Ezek. 34:14; Ezek. 34:15; Ezek. 34:16; Ezek. 34:18; Ezek. 34:19; Ezek. 34:23; Ezek. 37:24; Hos. 4:16; Hos. 9:2; Hos. 12:1; Amos 1:2; Amos 3:12; Jon. 3:7; Mic. 5:4; Mic. 5:5; Mic. 5:6; Mic. 7:14; Nah. 3:18; Zeph. 2:6; Zeph. 2:7; Zeph. 3:13; Zech. 10:2; Zech. 10:3; Zech. 11:3; Zech. 11:4; Zech. 11:5; Zech. 11:7; Zech. 11:8; Zech. 11:9; Zech. 11:15; Zech. 11:16; Zech. 13:7 And against the man, My Associate," Declares the LORD of hosts - Here Jehovah calls the Shepherd My Associate, a name God would hardly ascribe to a false shepherd. No, this is not a reference to a false shepherd, but to the Good Shepherd, the Messiah. Notice that implicit in this passage is that the Shepherd is a man, in fact He is the God-Man, so that this passage implies the incarnation of Jesus Christ. Lindsey writes that "In Zechariah 13:7 the Lord is claiming identity of nature or unity of essence with His Shepherd, thus strongly affirming the Messiah’s deity." (Bible Knowledge Commentary) Charles Feinberg on My Associate - the designation “My Fellow” is both rare in Scripture and filled with much spiritual truth for us. It is found in the Old Testament only here and in Leviticus 6:2; 18:20; 19:11, 15, 17; 24:19; 25:14, 15, 17. It has reference to persons united in law, rights, and privileges. The word comes from a verb “to bind together.’ The Hebrew term for “people” (those united in common origin and interest) has the same root. God is speaking of One as “My Companion, My Associate, My Friend, My Confidant, the One united to Me, the One whom I have associated with Myself, My Equal, My Nearest of Kin.” It would not be possible to state in stronger terms the unimpeachable deity of the Messiah of Israel. (See Jn 10:30; 14:10-11; and Phil 2:6.) The word Man denotes His humanity; Fellow, His deity. When the Shepherd was smitten, the sheep were to be scattered. The reference is not just to the scattering of the disciples at the arrest of the Lord Jesus (Mt 26:31), but ultimately to the dispersion of Israel as a nation. But God in grace promises that His hand would be turned upon the little ones, a designation of tender affection. The Lord will intervene on their behalf; that is, for the sake of the poor of the flock, the remnant. The Lord will watch over His own. (The Minor Prophets) My Associate (Fellow, Companion)(05997)(amith possibly from verb ʿāmam = "to be equal to" but this is not certain) is a masculine noun which means fellow, neighbor, or associate. It general conveys the sense of one being close to another in some way. Most of the uses are in Leviticus and all the passages deal with proper conduct toward a fellow citizen. Thus amith refers to a fellow friend, a comrade, a companion (Lev. 6:2); a neighbor (Lev. 18:20); other persons in a community in general (Lev. 19:11, 15). Every neighbor or friend was to be dealt with in truth (Lev. 25:14, 15, 17). But in times of God's judgments, things could be turned upside down against a neighbor (Zech. 13:7). Hebrew Christian writer David Baron writes that "it is interesting to observe that Jewish commentators themselves have admitted that the word amith ("my Fellow") implies equality with God only since they own not Him who was God and Man they must interpret it of a false claim on the part of man, overlooking that it is God Himself who thus speaks of the shepherd of his text. Aben Ezra (1088-1177) interprets it of the Gentile kings, who in their arrogance are styled Divine, and thus called themselves "God's fellows." Kimchi adopts the same interpretation, adding, "thinks himself my Fellow." (Zechariah Commentary) Amith - 12x in 10v - another(2), associate(1), companion(2), friend(2), friend's(1), neighbor(3), neighbor's(1). Lev. 6:2; Lev. 18:20; Lev. 19:11; Lev. 19:15; Lev. 19:17; Lev. 24:19; Lev. 25:14; Lev. 25:15; Lev. 25:17; Zech. 13:7 Strike the Shepherd that the sheep may be scattered - This passage is quoted by Jesus in the NT as described below. Israel's striking the Good Shepherd led to the sheep, the disciples, being scattered (Mk 14:27, Mt 26:31). And then in 70AD after the destruction of Jerusalem by the Romans, the Jews were scattered into all the world. Another "scattering" of Israel will take place in the Great Tribulation (Begins - Mt 24:15-note, named - Mt 24:21-note) prior to Christ’s return Then the woman (ISRAEL) fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days (HOW LONG? SEE V.14). 13 And when the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child (MESSIAH). 14 But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place, where she was nourished for a time and times and half a time (synonymous with 1260 days and 42 months), from the presence of the serpent. 15 And the serpent poured water like a river out of his mouth after the woman (ISRAEL), so that he might cause her to be swept away with the flood. 16 But the earth helped the woman (ISRAEL), and the earth opened its mouth and drank up the river which the dragon poured out of his mouth. 17 So the dragon was enraged with the woman (ISRAEL), and went off to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus.(Rev 12:6, 13–17-note). Isaiah prophesies of the striking of the Shepherd - Isaiah 53:4 Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. 5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. 10 But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand. A portion of the Zechariah 13:7 passage is quoted in two of the Gospels, both quotes directly from Jesus Himself, in the context of the imminent "striking" of the Good Shepherd on the old rugged cross... Mark 14:27 And Jesus *said to them, “You will all fall away, because it is written, ‘I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED.’