Teks -- Zechariah 12:1-5 (NET)

The Repentance of Judah

12:1 The revelation of the word of the Lord concerning Israel: The Lord– he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person– says, 12:2 “I am about to make Jerusalem a cup that brings dizziness to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged. 12:3 Moreover, on that day I will make Jerusalem a heavy burden for all the nations, and all who try to carry it will be seriously injured; yet all the peoples of the earth will be assembled against it. 12:4 In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses of the nations with blindness. 12:5 Then the leaders of Judah will say to themselves, ‘The inhabitants of Jerusalem are a means of strength to us through their God, the Lord who rules over all.’

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Zec 12:2 - Jerusalem

That weak, unwalled city, and much more the church which is the antitype of Jerusalem.

Wesley: Zec 12:2 - In the siege

Now when all this is in readiness, and no visible means of escape, then will God make them drink the wine of astonishment.

Wesley: Zec 12:3 - In that day

The day of the full accomplishment of this prophecy is a day known to the Lord.

Wesley: Zec 12:3 - A burdensome stone

Too heavy for them, though many join together to remove it.

Wesley: Zec 12:4 - I will open mine eyes

I will watch over my people for good. This eye of God open upon his people, is his wise, powerful, gracious providence for them.

Wesley: Zec 12:4 - With blindness

All their warriors in their consults shall have as little of foresight, as a blind man hath of sight.

Wesley: Zec 12:5 - The inhabitants of Jerusalem

Though but few, and poor, yet they shall be my strength. Not in their own power, but in the power of the Almighty Lord of all.

JFB: Zec 12:1 - burden

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

JFB: Zec 12:1 - for Israel

Concerning Israel [MAURER].

JFB: Zec 12:1 - 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 Israel's 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 65:17-18.

JFB: Zec 12:1 - formeth . . . spirit of man

(Num 16:22; Heb 12:9).

JFB: Zec 12:2 - 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.

JFB: Zec 12:2 - 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 12:6-7 show that Judah escapes and proves the scourge of the foe.

JFB: Zec 12:3

(Compare Zec 14:4, Zec 14:6-9, Zec 14:13). JEROME states it was a custom in Palestine to test the strength of youths by their lifting up a massive stone; the phrase, "burden themselves with it," refers to this custom. Compare Mat 21:44 : The Jews "fell" on the rock of offense, Messiah, and were "broken"; but the rock shall fall on Antichrist, who "burdens himself with it" by his assault on the restored Jews, and "grind him to powder."

JFB: Zec 12:3 - all . . . people of . . . earth

The Antichristian confederacy against the Jews shall be almost universal.

JFB: Zec 12:4 - I will smite . . . horse

The arm of attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Exo 15:19, Exo 15:21).

JFB: Zec 12:4 - open mine eyes upon . . . Judah

To watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her.

JFB: Zec 12:4 - blindness

So as to rush headlong on to their own ruin (compare Zec 14:12-13).

JFB: Zec 12:5 - shall say

When they see the foe divinely smitten with "madness."

JFB: Zec 12:5 - Judah . . . Jerusalem

Here distinguished as the country and the metropolis. Judah recognizes her "strength" to be "Jerusalem and its inhabitants" as the instrument, and "Jehovah of hosts their God" (dwelling especially there) as the author of all power (Joe 3:16). My strength is the inhabitants of Jerusalem, who have the Lord their God as their help. The repulse of the foe by the metropolis shall assure the Jews of the country that the same divine aid shall save them.

Clarke: Zec 12:1 - The burden of the word of the Lord

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

Clarke: Zec 12:1 - Which stretcheth forth the heavens

Which stretcheth forth the heavens - See on Isa 42:5 (note)

Clarke: Zec 12:1 - Formeth the spirit of man within him

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

Clarke: Zec 12:2 - Jerusalem a cup of trembling

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.

Clarke: Zec 12:2 - Shall be in the siege

Shall be in the siege - This may refer to some war against the Church of Christ, such as that mentioned Rev 20:9.

Clarke: Zec 12:3 - A burdensome stone

A burdensome stone - Probably referring to that stone which was thrown on the breast of a culprit adjudged to lose his life by stoning, by which the whole region of the thorax, heart, lungs, liver, etc., was broken to pieces.

Clarke: Zec 12:4 - I will smite every horse

I will smite every horse - Some apply this to the wars of the Maccabees with the Syrians; but it is more likely to be a prophecy not yet accomplished. The terms are too strong for such petty and evanescent victories as those of the Maccabees.

Clarke: Zec 12:5 - The governors of Judah

The governors of Judah - This supposes a union between the two kingdoms of Israel and Judah.

Calvin: Zec 12:1 - The burden

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 God’s favor and aid, he seems to have mentioned burden here improperly or unreasonably; for משא , 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 Prophet’s design was different, even to show that the Israelites, who had preferred exile to God’s 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 God’s 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 God’s 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 God’s 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 Prophet’s 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 God’s 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.

Nor 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 -

Calvin: Zec 12:2 - NO PHRASE

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 סף , saph, means a threshold almost everywhere in Scripture. But some think that it means here a cup, and then they translate רעל , 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 God’s 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 על , 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 God’s 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 Now this must have sharply goaded the Israelites, seeing that they were excluded from having God’s aid, inasmuch asthey had not thought proper to return to their own country when liberty was freely given them. It follows —

Calvin: Zec 12:3 - NO PHRASE

Zechariah adds here another metaphor, which is very apposite; for when the ungodly made war against the holy city, the object was not to reduce it only to subjection, or to impose a tribute or a tax, or simply to rule over it, — what then? to cut it off entirely and obliterate its name. Since then such a cruelty would instigate enemies to assail the holy city, the Prophet here interposes and declares that it would be to them a most burdensome stone. He thus compares the enemies of Jerusalem to a man who attempts to take up a stone when he is too weak to do so. He then injures his own strength; for when a man tries to do what is too much for him, he loosens some of his joints, or breaks his sinews. The Prophet then means, that though many nations conspired against Jerusalem, and made every effort to overthrow it, they should yet at length find it to be a weight far too heavy for them: they should therefore break or lacerate their own arms, for their sinews would be broken by over-exertion. ¹⁵⁴ Some explain the last clause more frigidly, “In tearing he will be torn,” as when any one takes up a rough stone, he tears his own hands. But the Prophet, I have no doubt, meant to set forth something more serious; and each clause would thus correspond much better; for as we have said, the object of the ungodly was to remove Jerusalem, so as not to leave a stone upon a stone: but God declares here that it would be too heavy a burden, so that they would find their own strength broken in attempting inconsiderately to remove what could not be transferred from its own place.

Now the reason for this prophecy is, because God was the founder of Jerusalem, as it is said,

“Its foundations are in the holy mountains, love does the Lord the gates of Sion,”
(Psa 87:1;)

and again it is said,

“Jehovah in the midst of her, she shall not be moved.”
(Psa 46:5.)

We must also remember what we have observed in the last verse: for though the heavens are in continual motion, they yet retain their positions, and do not fall into disorder; but were the heavens and the earth blended together, still Jerusalem, founded by God’s hand and exempt from the common lot of men, and whose condition was peculiar, would remain firm and unchangeable. We hence see why the Prophet says, that there would be no other issue to the ungodly, while attempting to overthrow Jerusalem, than to wound and tear themselves.

He then adds, And assemble against them shall all nations. This, as we have said, was added in order to show, that though enemies flocked together from every quarter, God would yet be superior to them. This clause then contains an amplification, to encourage the faithful to continue in their hope with invincible constancy, though they saw themselves surrounded by hosts of enemies. It afterwards follows —

Calvin: Zec 12:4 - NO PHRASE

He pursues here the same subject, but in other words, — that multiplicity of means is in God’s hand, by which he can drive away and break down the fury of enemies. By the words horse and its rider, the Prophet, stating a part for the whole, means whatever is strong, and intimates that it can be easily overcome by divine power

He says first, I will smite every horse with stupor ¹⁵⁵ Military strength, we know, is in horses and horsemen; but he says that the horses would be stunned, and the horsemen seized as it were with madness, so that they would destroy themselves, and could do no harm to the Church. He then confirms what he said before — that though the whole world conspired against the Church, there would yet be sufficient power in God to repel and check all their assaults and he mentions stupor, madness, and blindness, that the faithful might know that God can by hidden means either destroy or put to flight all their enemies. Though then God fights not with drawn swords, nor uses the common mode of warfare, yet the Prophet says, that he is prepared with other means to lay prostrate their enemies; for even the most powerful in the world cannot proceed so far as to confound their enemies by blindness and madness; but the Prophet here shows, that though no way appears to us by which God may deliver us, we are yet to entertain firm hope, for he can by his breath destroy all enemies, as he can render then blind, and take from them understanding, and wisdom, and strength.

Then he adds, I will open mine eyes on the house of Judah. A reason is here given why all enemies would be smitten with stupor and madness, because the Lord would have a regard for his Church; for to open the eyes means the same thing as to have a care for a thing. It had seemed good to God to neglect his people for a time, and this neglect was as it were an oblivion. Hence the saints often complain “How longs wilt thou sleep! how long wilt thou close thine eyes! Look down, O Lord, and see.” So in this place Zechariah means that God would yet care for his people, so as to subdue their enemies.

We may hence learn a useful doctrine — that, in the first place, there is nothing better for us than to be gathered under the shadow of God’s protection, however destitute of any fortress the Church may be, yea, were she to have innumerable enemies hostile to her, and to be without any strength to resist them. Though then the Church were thus grievously tried, and be in the midst of many dangers, and exposed even to death, let us learn from this passage that those are miserable indeed who through fear or cowardice separate themselves from her, and that they who call on God, and cast on him the care of their safety, shall be made blessed, though the whole world were mad against them, though the weapons of all nations were prepared for their ruin, and horses and horsemen were assembled to overwhelm them; for the defense of God is a sufficient protection to his Church. This is one thing. Then let us learn to exercise our faith, when God seems to cast us as it were between the teeth of wolves; for though he may not afford any visible aid, yet he knows how to deliver us, and possesses hidden means of help, which we may not perceive, because his purpose is to try our faith and our patience. And lastly, let us learn, that when God connives at our miseries, as though he had forgotten us, yet our hope, founded on him, can never be disappointed; for if we abide among his flock, he will at length open his eyes upon us, he will really show that he cares for our safety. It now follows —

Calvin: Zec 12:5 - Say

He still continues the same subject — that however small and feeble the flock of God would be, it would yet have sufficient strength; for the Lord would stand on the side of those who fled to him. Though then Jerusalem was not as yet filled with citizens, and though there was but one city, yet Zechariah testifies that its strength would be invincible; but he speaks of the chiefs of Judah comparatively. Formerly, we know, it had a great number of men, and great armies were raised from that one tribe and the half tribe of Benjamin. Though then there were formerly many provinces, though the country was full of populous towns, yet almost Jerusalem alone had then begun to be inhabited: but the Prophet says here, that though the whole Church was gathered within the narrow bounds of one city, it would yet have sufficient strength to resist all the attacks of enemies.

Say then shall the chiefs of Judah; that is, though formerly the governors or commanders of thousands had forces in their several towns, yet now all would look to one city; for the land was nearly forsaken and without inhabitants; at the same time they were to entertain hope, for their strength was to be in the Lord. Some insert a conjunction, “Strength will be to me and to the citizens of Jerusalem;” but they pervert the meaning; for the Prophet meant to say in one sentence what I have stated — that the eyes of all would be directed to one city only, and that yet there would be sufficient ground for hope and confidence, for they would become strong, not in themselves, but in their God.

There is a change of number, when he says, a strength to me, for he had spoken of chiefs; it ought then to have been לנו , lanu, to us. But he now introduces each of them as speaking, as though he had said, “No one of the chiefs shall look to his own land, but, on the contrary, direct his eyes to the holy city, and be content with the defense of a few men.” Hence he says, In Jehovah of hosts, their God; for he means that God would be then the protector of that people whom he had for a time forsaken. And he calls him again the Jehovah of hosts, in order to set forth his invincible power, lest the minds of the godly should fail through fear, on seeing themselves far unequal to their enemies. ¹⁵⁶ It follows —

Defender: Zec 12:1 - word of the Lord for Israel

These words introduce the last section of the book of Zechariah (chapters 12-14), one of the most remarkable prophetic sections in the Bible. Its climax is the great victory of God over all His enemies and the fulfillment of all His promises to Israel. As such, it appropriately begins with a reminder that the God of Israel is none other than the mighty Creator of the universe and of every human being."

Defender: Zec 12:3 - burdensome stone

For many centuries, Jerusalem and its people have been "an astonishment, a proverb, and a byword among all nations" (Deu 28:37), "a reproach and a proverb, a taunt and a curse, in all places" (Jer 24:9). But "in that day," it will become "a burdensome stone" to all these peoples, and God will judge the nations in relation to their treatment of Israel. Many such nations have already been judged (ancient Assyria, imperial Rome, Czarist Russia, Nazi Germany). The kingdom of the Beast will have its turn as well."

TSK: Zec 12:1 - burden // for // which // formeth

Cir, am 3504, bc 500

burden : Zec 9:1; Lam 2:14; Mal 1:1

for : Isa 51:22, Isa 51:23; Jer 30:10,Jer 30:16, Jer 50:34; Eze 36:5-7; Joe 3:19, Joe 3:21; Oba 1:16, Oba 1:17

which : Job 26:7; Psa 102:25, Psa 102:26, Psa 104:2, Psa 136:5, Psa 136:6; Isa 40:12, Isa 40:22, Isa 42:5; Isa 44:24, Isa 45:12, Isa 45:18, Isa 48:13, Isa 51:13; Jer 10:12, Jer 51:15; Heb 1:10-12

formeth : Gen 2:7; Num 16:22; Ecc 12:7; Isa 57:16; Jer 38:16; Eze 18:4; Heb 12:9

TSK: Zec 12:2 - a cup // trembling // when they

a cup : Psa 75:8; Isa 51:17, Isa 51:22, Isa 51:23; Jer 25:15, Jer 25:17, Jer 49:12, Jer 51:7; Hab 2:16; Rev 14:10, Rev 16:19, Rev 18:6

trembling : or, slumber, Jer 51:57, or, poison, Jer 8:14

when they : etc. or, and also against Judah shall he be, which shall be in siege against Jerusalem, Zec 14:14

TSK: Zec 12:3 - in that // a burdensome // though

in that : Zec 12:4, Zec 12:6, Zec 12:8, Zec 12:9, Zec 12:11, Zec 2:8, Zec 2:9, Zec 10:3-5, Zec 13:1, Zec 14:2, Zec 14:3, Zec 14:4, Zec 14:6, Zec 14:8, Zec 14:9, Zec 14:13; Isa 60:12; Isa 66:14-16; Ezek. 38:1-39:29; Joe 3:8-16; Oba 1:18; Mic 5:8, Mic 5:15; Mic 7:15-17; Hab 2:17; Zep 3:19; Hag 2:22

a burdensome : Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mat 21:44; Luk 20:18

though : Zec 14:2, Zec 14:3; Mic 4:11-13; Rev 16:14, Rev 17:12-14, Rev 19:19-21, Rev 20:8, Rev 20:9

TSK: Zec 12:4 - that day // I will smite // I will open

that day : Zec 12:3, Zec 12:6, Zec 12:8, Zec 12:9, Zec 12:11; Isa 24:21

I will smite : Zec 10:5, Zec 14:15; Deu 28:28; 2Ki 6:14, 2Ki 6:18; Psa 76:5-7; Eze 38:4, Eze 39:20

I will open : Zec 9:8; 1Ki 8:29; 2Ch 6:20,2Ch 6:40, 2Ch 7:15; Neh 1:6; Isa 37:17; Jer 24:6; Dan 9:18; Act 17:30

TSK: Zec 12:5 - the governors // The inhabitants

the governors : Zec 12:6; Jdg 5:9; Isa 1:10,Isa 1:23, Isa 1:26, Isa 29:10, Isa 32:1, Isa 60:17; Jer 30:21, Jer 33:26; Eze 45:8, Eze 45:9

The inhabitants : etc. or, There is strength to me, and to the inhabitants, etc. Zec 10:6, Zec 10:12; Psa 18:32, Psa 18:39, Psa 20:6, Psa 20:7, Psa 46:1, Psa 68:34, Psa 68:35, Psa 118:10-14, Psa 144:1; Isa 28:6, Isa 41:10-16; Joe 3:16; 2Co 12:9, 2Co 12:10

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Zec 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 // Formeth // The spirit

The burden of the word of the Lord: see this whole passage Zec 9:1 .

For Israel or touching, concerning, as the Gallic version; upon, against, the Hebrew bears it; and some take it in one, some in the other sense, though I think the main of the chapter persuades it is to be rendered, for, in the behalf of Israel, i.e. the church of Christ among the Jews until their rejection, and among the Gentiles ever since their vocation; both have their concern in the things here foretold.

Saith the Lord who giveth out promises of great things to a people in a very low state, and therefore to raise their hope tells them by his prophet what he hath done.

Which stretcheth forth the heavens as a curtain, saith Isaiah, Isa 40:22 ; who did more easily spread abroad the heavens, than any creature can spread forth a curtain about your bed, or a canopy over your head; by an almighty power going along with the act of his will, saying, Let it be, all that immense body of the material, visible heavens immediately spread forth itself.

And layeth the foundation of the earth , upon his own almighty word; on that the chief corner-stones thereof do lie, Job 38:4-6 Isa 51:13 .

Formeth in admirable wisdom, and with more especial artifice, framed, so the Hebrew imports, as Isa 43:7 46:11 .

The spirit the immortal soul, that spiritual being which animateth us. Who hath done all this he can do all that is here promised for Israel, and threatened against Israel’ s enemies.

Poole: Zec 12:2 - I will make Jerusalem // A cup of trembling // Unto all the people round about // When they shall be in the siege // Against Judah // Against Jerusalem

I will make Jerusalem that weak, unwalled, poor, and thinly inhabited city, type of the church; and much more the church, which is antitype to Jerusalem.

A cup of trembling they shall drink their own bane whose swords be drinking the blood of the inhabitants of this Jerusalem; there is poison mixed in the cup of the wrath of God, which he will put into the hands of such wicked ones, and they must drink it off.

Unto all the people round about to the heathen round about, to all of them; all have more or less at one time or other molested Jerusalem, and God remembers it, and hath provided for them a cup of astonishment against the day in which they besiege her, thinking then to finish all their attempts against Jerusalem.

When they shall be in the siege: strange siege laid against a whole country, and mighty powers will be little enough to do this, it requires a most extraordinary provision; now when all this is in readiness and no visible means of escape, then will God make them drink the wine of astonishment and cast them into a dead sleep.

Against Judah the land of Judah.

Against Jerusalem typical and mystical, the church of Christ.

I will make Jerusalem that weak, unwalled, poor, and thinly inhabited city, type of the church; and much more the church, which is antitype to Jerusalem.

A cup of trembling they shall drink their own bane whose swords be drinking the blood of the inhabitants of this Jerusalem; there is poison mixed in the cup of the wrath of God, which he will put into the hands of such wicked ones, and they must drink it off.

Unto all the people round about to the heathen round about, to all of them; all have more or less at one time or other molested Jerusalem, and God remembers it, and hath provided for them a cup of astonishment against the day in which they besiege her, thinking then to finish all their attempts against Jerusalem.

When they shall be in the siege: strange siege laid against a whole country, and mighty powers will be little enough to do this, it requires a most extraordinary provision; now when all this is in readiness and no visible means of escape, then will God make them drink the wine of astonishment and cast them into a dead sleep.

Against Judah the land of Judah.

Against Jerusalem typical and mystical, the church of Christ.

Poole: Zec 12:3 - In that day // For all people // Though all the people of the earth be gathered together against it

In that day in the times of the heathens afflicting the church, from the repair of Jerusalem till Christ’ s coming in the flesh, and in succeeding times since; but the day of the full accomplishment of this prophecy is a day known to the Lord. A burdensome stone; too heavy for them, though many join together to remove it.

For all people though all people of this known world should burden themselves with her. Shall be cut in pieces: they would be crushed to pieces, as a man that falls under a weighty and massy stone.

Though all the people of the earth be gathered together against it: many nations have been confederate, now if you would suppose all through the whole world in league against Jerusalem, yet they could not stand under the weight of his displeasure, who is provoked by such attempts, he would grind them to powder.

Poole: Zec 12:4 - In that day // I will smite every horse // And his rider with madness // I will open mine eyes upon the house of Judah // I will smite every horse of the people with blindness

In that day: see Zec 4:3 .

I will smite every horse : horses are of very great use in wars; they were the main strength of Antiochus Epiphanes, his best preparations. With astonishment; a dull, sottish fear and perplexity.

And his rider with madness an impotency of mind both in the understanding, which is folly and imprudence, and in the will and resolution, which is either cowardice or unconstancy, like madmen that neither know how to resolve or act. God will turn all their counsel into foolishness, their strength into weakness, their courage into fear, and so overturn them all.

I will open mine eyes upon the house of Judah a while I seemed as one that slept or winked at the proceedings of my church’ s enemies, yet now I will open mine eyes, and see all that is going forward against them, and I will watch over my people for good; against their enemies, to confound and destroy them and their enterprises: this eye of God open upon his people is his wise, powerful, gracious providence for them, Psa 31:22 Jer 24:6 .

I will smite every horse of the people with blindness all their warriors in their projecting and consults shall be as full of improvidence, and have as little foresight, as a stark blind man hath of sight to see by.

Poole: Zec 12:5 - The governors of Judah // The inhabitants of Jerusalem // their God

The governors of Judah the counsellors and rulers at home, and the leaders and captains abroad, the Maccabees and others, every one for himself,

shall say in their heart shall think, believe, and reckon upon it, and be hearty in it.

The inhabitants of Jerusalem though but few and poor, yet they shall be my strength: and these shall be ready and forward to go forth against their enemies, with a handful of men to encounter mighty and numerous armies, because their strength and help lieth in the name of the Lord of hosts; not in their own power, but in the power of the almighty sovereign Lord of all, who can save by few as by many. And because

their God he will give them victory.

The governors of Judah the counsellors and rulers at home, and the leaders and captains abroad, the Maccabees and others, every one for himself,

shall say in their heart shall think, believe, and reckon upon it, and be hearty in it.

The inhabitants of Jerusalem though but few and poor, yet they shall be my strength: and these shall be ready and forward to go forth against their enemies, with a handful of men to encounter mighty and numerous armies, because their strength and help lieth in the name of the Lord of hosts; not in their own power, but in the power of the almighty sovereign Lord of all, who can save by few as by many. And because

their God he will give them victory.

Haydock: Zec 12:2 - A lintel of surfeiting // Juda

A lintel of surfeiting. That is, a door into which they shall seek to enter, to glut themselves with blood: but they shall stumble, and fall like men stupified with wine. It seems to allude to the times of Antiochus, and to the victories of the Machabees. (Challoner) ---

Yet it indirectly relates to the last siege of Jerusalem, and to Jesus Christ establishing his Church. Hebrew, "a cup of drowsiness," or trembling. (Calmet) ---

Septuagint, "as courts (or thresholds; Greek: prothura ) shaken." (Haydock) ---

Jerusalem first drank the cup herself; and then under the Machabees, made others suffer. ---

Juda. Never before Epiphanes had the Jews fought against their brethren. Then the apostates became most terrible, 1 Machabees i. 55., and ii. 7, 19. (Calmet) ---

Thus none persecute the Catholic faith more than those who have perfidiously abandoned it. (Haydock) ---

When the gospel began to be preached, the obstinate Jews opposed it, Acts iv., &c. (Worthington)

Haydock: Zec 12:3 - Stone

Stone. It was customary to have such huge stones for people to try their strength. (St. Jerome) ---

Ruptures and wounds were frequently the consequence, Ecclesiasticus vi. 22. The nations which attacked God's people, paid dear for their victory. (Calmet) ---

All fight against the Church; (Menochius) yet she prevails. (Haydock)

Haydock: Zec 12:4 - Blindness

Blindness. The cavalry of the Syrians proved useless against a few (Calmet) champions under God's protection. (Haydock)

Haydock: Zec 12:5 - Let // Mocbai

Let. Septuagint, "We shall find for us the inhabitants of Jerusalem, in the Lord Almighty, their God." (Haydock) ---

Judas always exhorted his men to trust in the Lord, 1 Machabees iii. 18. (Calmet) ---

Mocbai, the initials of "who is like thee among the strong, ( Alim ) O Lord," (Exodus xv. 11.; Haydock) is supposed to have been his motto, (Calmet) written on his banners; and some assert, that it occasioned the appellation of Machabees. (Haydock) ---

"Strengthen for me." (Aquila)

Gill: Zec 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

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.

Gill: Zec 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

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.

Gill: Zec 12:3 - And in that day will I make Jerusalem a burdensome stone for all people // all that burden themselves with it shall be cut in pieces // though all the people of the earth be gathered together against it

And in that day will I make Jerusalem a burdensome stone for all people,.... The Targum renders it "a stone of offence"; at which they shall stumble and fall; but it seems to design the immovableness of the state and condition of Jerusalem, that those who attempt to remove her out of her place, or to make any alteration in her happy circumstances, will not be able to do it, Psa 125:1. Jerom makes mention of a custom in the cities of Palestine, and which continued to his times throughout all Judea, that large, huge, round stones, used to be placed in the towns and villages, which the youths exercised themselves with, by trying to lift them up as high as they could, by which they showed their strength; and the same ancient writer observes that a like custom obtained in Greece; for he says he himself saw in the tower at Athens, by the image of Minerva, a globe of brass, of at very great weight, which he, through the weakness of his body, could not move; and asking the meaning of it, he was told that the strength of wrestlers was tried by it; and no man might be admitted a combatant, until it was known, by the lifting up of that weight, with whom he should be matched; and the throwing of the "discus" was an ancient military exercise, as old as the times of Homer, who speaks ^z of it; and is mentioned by Latin writers, as appears from some lines of Martial ^a; see the Apocrypha:

"In like manner also Judas gathered together all those things that were lost by reason of the war we had, and they remain with us,'' (2 Maccabees 2:14)

and this, as it tried the strength of men, so it was sometimes dangerous to themselves, or to bystanders, lest it should fall upon their heads: and as it was usual to defend themselves and oppress enemies by casting stones at them, so young men used to exercise themselves by lifting up and casting large stones; to which Virgil ^b sometimes refers; and it is well known that Abimelech was killed even by a woman casting a piece of a millstone upon his head, Jdg 9:53 and such heavy stones, and the lifting of them up, in order to cast them, may he alluded to here:

all that burden themselves with it shall be cut in pieces; all that attempt to unsettle and remove it shall be pressed down with the weight of it, and be utterly destroyed: or, "shall be torn to pieces" ^c; as men's hands are cut and torn with rough and heavy stones, The Targum is,

"all that injure her shall be consumed;''

which gives the sense of the passage:

though all the people of the earth be gathered together against it; so safe and secure will the people of God be; he being a wall of fire round about them, and the glory in the midst of them.

Gill: Zec 12:4 - In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness // and I will open mine eyes upon the house of Judah // and will smite every horse of the people with blindness

In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness,.... The meaning is, the enemies of God's people shall be astonished at the failure of their attempts, and be filled with fury and madness because they cannot accomplish their designs; and shall be at their wits' end, not knowing what course to take: perhaps reference is had to the Turkish armies, that shall be brought against Jerusalem to recover it into their possession, which generally consist of a large cavalry; see Rev 9:16,

and I will open mine eyes upon the house of Judah; which phrase is sometimes used, as expressive of the wrath of God against his enemies, Amo 9:4 and, if the house of Judah signifies the same as Judah, joined with the nations of the earth in the siege, Zec 12:2, it must be so understood here; but rather it seems to be different, and to intend those who will inhabit other parts of Judea, and who will be truly the people of God, Jews not only literally, but spiritually; and so is to be interpreted in a good sense, of the divine love to them, care of them, and protection over them; see Job 14:13 and so the Targum paraphrases it,

"and upon those of the house of Judah, I will reveal my power to do them good:''

and will smite every horse of the people with blindness: that is, every rider of them, either with blindness of mind or body, or both. It may be, as the former smiting, mentioned in the beginning of the verse, respects the mind, this may regard the body; so that they shall not see their way, and their hands shall not perform their enterprise.

Gill: Zec 12:5 - And the governors of Judah shall say in their heart // The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God

And the governors of Judah shall say in their heart,.... The governors of the rest of the cities in Judea, besides Jerusalem, when they shall observe the armies of the people, their horses and their riders, smitten by the Lord, as above, shall take heart, and be of good courage: and secretly say within themselves,

The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God; that is, they, in the strength of the Lord, shall overcome their enemies, and so be the means of preserving and securing the other cities of Judah from destruction: the governors do not place their strength and confidence in the inhabitants of Jerusalem, but as they are strengthened in and by the Lord their God, from whom all strength, safety, and salvation come. In this and the following verse Zec 12:6, by "the governors of Judah" are not meant Judas Maccabeus, and his brethren, as some think; for though there are some things in the context that seem to agree with them, and they may be an emblem of the governors in the times referred to, for their courage, bravery, and success; yet the thread of history, and series of prophecy, will not admit such a sense.