Teks -- Zechariah 13:8-9 (NET)

13:8 It will happen in all the land, says the Lord, that two-thirds of the people in it will be cut off and die, but one-third will be left in it. 13:9 Then I will bring the remaining third into the fire; I will refine them like silver is refined and will test them like gold is tested. They will call on my name and I will answer; I will say, ‘These are my people,’ and they will say, ‘The Lord is my God.’”

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

Wesley: Zec 13:8 - Two parts

Not precisely two, but the greater part shall die a temporal death, by the sword of Titus, or in eternal death under unbelief.

Wesley: Zec 13:8 - The third

A remnant, the lesser part, shall escape or be preserved.

JFB: Zec 13:8-9

Two-thirds of the Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context (Zec 14:2-9), which has never yet been fulfilled, the destruction of the two-thirds (literally, "the proportion of two," or "portion of two") and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist.

JFB: Zec 13:9 - through . . . fire

Of trial (Psa 66:10; Amo 4:11; 1Co 3:15; 1Pe 1:6-7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (Zec 12:10-14); and here, "they shall call on My name," in their trouble, which brings Jehovah to their help (Psa 50:15).

JFB: Zec 13:9 - my people

(Jer 30:18-22; Eze 11:19-20; Hos 2:23).

Clarke: Zec 13:8 - Two parts therein shall be cut off

Two parts therein shall be cut off - In the war with the Romans

Clarke: Zec 13:8 - But the third shall be left

But the third shall be left - Those who believe on the Lord Jesus Christ shall be preserved alive; and not one of these perished in the siege, or afterwards, by those wars.

Clarke: Zec 13:9 - I will bring the third part through the fire

I will bring the third part through the fire - The Christian Church shall endure a great fight of afflictions, by which they shall be refined - not consumed

Clarke: Zec 13:9 - They shall call on my name

They shall call on my name - In this way shall they offer all their prayers and supplications to God

Clarke: Zec 13:9 - I will say, It is my people

I will say, It is my people - The Church that I have chosen in the place of the Jews who have filled up the measure of their iniquity

Clarke: Zec 13:9 - And they shall say, The Lord is my God

And they shall say, The Lord is my God - And thus communion shall be established between me and them for ever. Thus there shall be a general restoration.

Calvin: Zec 13:8 - NO PHRASE

He goes on with the same subject; for he reminds the faithful, that though God had resolved to restore his Church, and though his blessing would be evident, yet very heavy afflictions were not far distant; as though he had said, “God will give you a serene heaven and a bland air, that the land may bring forth its fruit; but still there is a heavy tempest impelling, and ye shall not be exempt from storms and hail. But when God has laid waste a part of the land, he will bless you with corn and wine, so that you shall have sufficient support.” So also in this place he says, “God will protect his Church, and will also be propitious to it, for he will wash away all the filth of wickedness, and will give to you faithful pastors, when he has removed the impostures of Satan: but in the meantime most grievous afflictions await you, and a hard state of things, and difficult to be borne, must be expected; for God will appear as though he intended to destroy his people: such will be the scattering.”

For this reason he says, that there will be through the whole land the most grievous calamities: Two parts, he says, shall die; the third only shall remain

We now see how all these things agree, and how the Prophet’s words harmonise. In short, he means, that what he had before promised respecting the future favor of God, does not belong indifferently to all, or to the whole body of the people, but to the faithful, whom God will in a wonderful manner deliver from ruin; for of the people God will only save the third part, as he had already resolved to destroy the other two parts. The intention of the Prophet is now by no means doubtful.

But we hence conclude, that what God daily promises to his Church is not to be extended indiscriminately to all, for many falsely profess his name: but he knows his own, as Paul says, and therefore exhorts them to depart from iniquity. (2Ti 2:16.) Let us then know that promises of God’s favor do not appertain to hypocrites: for though he has decreed to deal kindly and graciously with his Church, he yet continues to diminish it, so that the third part only remains safe. Whenever then we speak of God’s mercy towards his Church, and of his aid and help, let us ever bear in mind the cleansing of which Zechariah now speaks, that God will reserve the third part, while the greater portion ever runs headlong into ruin. It is then enough that the third part should be delivered from destruction. But this verse, as it has already appeared, ought to be applied to the kingdom of Christ.

Literally we read, the mouth of the two; but פי , pi, is to be taken metaphorically for part or portion. A part then of the two in it, or two parts in it, (the plural is joined with the singular, as often is the case,) shall perish, shall be cut off. The verb כרת , caret, means to cut off; and then גוע , guo, signifies to die or to sink. Though he understands the same things by the two words, it is not yet an unmeaning repetition; for it might have seemed hard and unreasonable that only a third part of God’s people should remain. This diminution of the Church might have disturbed the minds of many, and might have appeared incredible: hence the Prophet, in order to confirm what in itself seemed a paradox, says, they shall die, they shall perish; it has been so decreed, and you are not to contend with God; for given up to ruin shall the greater number be, while a few only shall remain: the third part then shall remain in it. It follows —

Calvin: Zec 13:9 - NO PHRASE

Zechariah proceeds further here, that when God shall cut off two parts of the people, he will yet save the third for this end — that it might be proved by various kinds of trials, and be made to bear many afflictions. With regard to the two parts, the Lord did not afflict them in order to turn them to repentance, but resolved wholly to destroy them. The third part then is reserved for salvation; and yet it is necessary even for them to be cleansed through many afflictions.

Very useful is this doctrine; for we hence first conclude that many, not only from the world, are led into perdition, but also from the bosom of the Church: for when three hundred shall profess to worship God, one hundred only, says Zechariah, will be saved. There are always among the people many hypocrites; nay, the grains lie hid in the midst of much chaff and refuse; it is therefore necessary to devote to ruin and eternal death a larger number than those who shall be saved. Let us then not envy the ungodly, though their prosperity may disturb us and cause us to grieve. (Psa 37:2.) We think them happy; for while God spares and supports them, they deride us and triumph over our miseries. But under this circumstance, the Holy Spirit exhorts us to bear patiently our afflictions; for though for a time the happiness of the ungodly may goad us, yet God himself declares that they are fattened in order to be presently slain, when they shall have gathered much fatness. This is one thing.

Then it is in the second place added, that after the greater part, both of the world and of the Church, (at least such as profess to belong to it,) shall be destroyed, we cannot be retained in our position, except God often chastises us. Let us then remember what Paul says, that we are chastised by the Lord, that we may not perish with the world; and the metaphors which the Prophet adopts here are to the same purpose; for he says, I will lead them through the fire. He speaks here of the faithful whom God has chosen into salvation, and whom he has reserved that they might continue safe: yet he says, that they shall be saved through fire, that is, hard trials. But he sets forth this still more clearly, He will prove them, he says, as silver and gold ¹⁷⁶ The stubble and the chaff, as John the Baptist teaches us, are indeed cast into the fire, (Mat 3:12,) but without any benefit; for the fire consumes the refuse and the chaff, and whatever is corruptible. But when the gold and the silver are put in the fire and are purified, it is done that greater purity may be produced, and also that what is precious in these metals may become more apparent: for when the silver is drawn out of the mine, it differs not much from what is earthy. The same is the case with gold. But the furnace so purifies the gold and silver from their dross, that they attain their value and excellency. Hence Zechariah says, that when God casts his faithful people into the fire, he does this according to his paternal purpose in order to burn out their dross, and thus they become gold and silver who were before filthy and abominable, and in whom much dross abounded. We see then that the elect of God, even those who may be rightly counted his children, are here distinguished from the reprobate, however they may profess God’s name and worship.

Now this passage is not inconsistent with that in Isaiah,

“I have not purified thee as silver and gold, for thou hast been wholly consumed.”
(Isa 48:10.)

Though God tries his elect by the fire of afflictions, he yet observes moderation; for they would wholly faint were he to purify them to the quick. It is however necessary to pass through this trial of which the Prophet now speaks: and thus the state of the Church is here described — that it ought to be always and continually cleansed, for we are altogether unclean; and then, after God has washed us by his Spirit, still many spots of uncleanness remain in us; besides, we contract other pollutions, for it cannot be but that much contagion is derived from those vices by which we are on every side surrounded.

He now adds, He will call on my name, and I will answer him ¹⁷⁷ With this consideration God mitigates what was in itself hard and grievous. It is hard to see so many dreadful evils, when God treads under foot the greater part of the world, and when his vengeance bursts forth on the Church itself, so that his severity on every side fills us with fear. But this also is added — that we are daily to feel the fire, as though God meant to burn us, while yet he does not consume us. Hence the Prophet shows how these miseries are to be sweetened to us, and how sorrow becomes not too grievous; for we are tried by the cross and the scourges and chastisements of God in order that we may call on his name. Hearing follows calling; and nothing can be more desirable than this. The Prophet then proves from the happy effect, that there is no reason for the faithful to murmur against God, or impatiently to bear their evils, because being purified they can now really flee to him.

Were any to ask, whether God can by his Spirit only draw the elect to true religion? If so, why is this fire of affliction and hard trial necessary? The answer is, that he speaks not here of what God can do, nor ought we to dispute on the subject, but be satisfied with what he has appointed. It is his will then, that his own people should pass through the fire and be tried by various afflictions, for this purpose — that they may sincerely call on his name. We must at the same time learn that it is the true preparation by which the Lord brings back the elect to himself, and forms in them a sincere concern for religion, when he tries them by the cross and by various chastisements; for prosperity is like mildew or the rust. We cannot then look to God with clear eyes, except our eyes be cleansed. But this cleansing, as I have said, is what God has appointed as the means by which he has resolved to render his Church submissive. It is therefore necessary that we should be subject, from first to last, to the scourges of God, in order that we may from the heart call on him; for our hearts are enfeebled by prosperity, so that we cannot make the effort to pray. But this consolation is ever to be applied to ease our sorrows, when our flesh leads us either to perverseness or to despair; let this remedy occur to us, that though chastisement is hard while it is felt, it ought yet to be estimated by what it produces, as the Apostle also reminds us in Heb 12:11. Let us especially know that the name of God is then seriously invoked, when we are subdued, and all ferocity, and all the indulgence of the flesh, are corrected in us: for we are like untamed heifers, as Jeremiah says, when God indulges us. (Jer 31:18.) Hence the discipline of the cross is necessary, so that earnest prayer may become vigorous in us.

He shows at last how God may be invoked, for we are taught that he will be kind and propitious to us, whenever called upon. It would not indeed be enough for us to groan under the burden of afflictions, and to be thus awakened to prayer, except God himself allured us and gave us hope of favor. Hence the Prophet adds, I will say, My people they are; and they will say, Jehovah our God is he. The Prophet in short means, that unless the promises of God shine on us, and invite us to prayer, no sincere prayer can ever be drawn from us. How so? Because we first come to God by faith alone, and this opens the gate to us, and all prayers not founded on faith are rejected; and further, we know that men naturally dread the presence of God, and will do so until he gives them a taste of his goodness and love. Hence what Zechariah says here is especially worthy of notice, — that God’s word precedes, so that we may follow with confidence, and be able to enter through the gate opened to prayer, for except he first says, “ye are my people,” we cannot claim the privilege of entering into his presence and say, “thou art our God.” For who has bound God to us, that he should be a God to us? even he himself; for he has bound himself to us when he promised that we shall be his people. There is then, as I have said, no right beginning to prayer until we are taught that God is ready to hear our prayers, as it is said in Psa 65:2, “Thou God hearest prayers, and all flesh shall come to thee.”

TSK: Zec 13:8 - two // but

two : Zec 11:6-9; Deut. 28:49-68; Isa 65:12-15, Isa 66:4-6, Isa 66:24; Eze 5:2-4, Eze 5:12; Dan 9:27; Mal 3:1, Mal 3:2, Mal 3:5, Mal 4:1-3; Mat 3:10-12, Mat 21:43, Mat 21:44, Mat 22:7, Mat 23:35-37, Mat 24:21; Luk 19:41-44, Luk 20:16-18, Luk 21:20-24, Luk 23:28-30; 1Th 2:15, 1Th 2:16; Rev 8:7-12; Rev 16:19

but : Zec 14:1, Zec 14:2; Isa 6:13; Jer 30:11; Joe 2:31, Joe 2:32; Amo 9:8, Amo 9:9; Mat 24:22; Mar 13:20; Rom 9:27-29, Rom 11:1-5

TSK: Zec 13:9 - bring // refine // they shall call // It is my people

bring : Psa 66:10-12; Isa 43:2; 1Co 3:11-13; 1Pe 4:12

refine : Job 23:10; Pro 17:3; Isa 48:10; Mal 3:2, Mal 3:3; Jam 1:12; 1Pe 1:6, 1Pe 1:7

they shall call : Zec 10:6, Zec 12:10; Psa 34:15-19, Psa 50:15, Psa 91:15; Isa 58:9, Isa 65:23, Isa 65:24; Jer 29:11, Jer 29:12; Hos 2:21-23; Joe 2:32; Act 2:21; Rom 10:12-14

It is my people : Zec 8:8; Lev 26:12, Lev 26:44, Lev 26:45; Deu 26:17-19; Psa 144:15; Isa 44:1-6; Jer 30:22; Jer 31:33, Jer 32:38; Eze 11:20, Eze 36:28, Eze 37:27; Hos 2:23; Mat 22:29-32; Heb 8:10; Rev 21:3, Rev 21:4, Rev 21:7

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

Poole: Zec 13:8 - In all the land of Judea // Two parts // Shall be cut off and die // But the third

This verse may be a prediction of the great slaughter Titus made among the Jews, and also an emblem of the multitudes of them that perish, and paucity of them that are saved.

In all the land of Judea or the whole world.

Two parts not precisely two, but, more largely, the greater part by far.

Shall be cut off and die a temporal death, by the sword of Titus, or an eternal death under unbelief and rejecting Christ.

But the third i.e. a remnant, the lesser part, yet as many as are chosen, shall be left therein ; shall escape or be preserved and saved.

This verse may be a prediction of the great slaughter Titus made among the Jews, and also an emblem of the multitudes of them that perish, and paucity of them that are saved.

In all the land of Judea or the whole world.

Two parts not precisely two, but, more largely, the greater part by far.

Shall be cut off and die a temporal death, by the sword of Titus, or an eternal death under unbelief and rejecting Christ.

But the third i.e. a remnant, the lesser part, yet as many as are chosen, shall be left therein ; shall escape or be preserved and saved.

Poole: Zec 13:9 - I will bring the third part through the fire // And will refine them as silver is refined // They shall call on my name // I will hear

I will bring the third part through the fire that part that is preserved shall be brought into afflictions, hot as fire.

And will refine them as silver is refined these afflictions shall purify them, and so better them, as silver and gold are bettered by the furnace, made fitter to be vessels of honour.

They shall call on my name pray to me, and own me for their God.

I will hear I will answer them, and own them for my people, my purified people, &c.

Haydock: Zec 13:8 - Third

Third. The greatest part of mankind will be lost. (Haydock) ---

The few Jews who embrace the faith will be absorbed in the Gentile converts, and suffered to live, though proved by persecutions, while the rest shall be exterminated. Both shall lose their name, and be styled Christians. (Calmet) ---

Those who adhere to Judaism, or to paganism, cannot be saved. This is the privilege only of Christian Catholics, who live piously, and are selected by God's grace. (Worthington)

Haydock: Zec 13:9 - Fire

Fire. The Church was persecuted during the first centuries; but always became more pure, and the blood of martyrs increased her numbers. (Calmet) ---

She faithfully adhered to God. (Haydock) ---

The Jews say this will not take place at last: "but we assert that it is already accomplished." (St. Jerome)

Gill: Zec 13:8 - And it shall come to pass, that in all the land, saith the Lord // two parts therein shall be cut off and die // but the third shall be left therein

And it shall come to pass, that in all the land, saith the Lord,.... Either in all the land of Israel, as Kimchi interprets it; or rather in all the world, as Aben Ezra and others; for this prophecy seems to have respect, not to the calamities of the Jews at the destruction of Jerusalem, after the death of Christ, when a few were saved, a remnant according to the election of grace, yet so as by fire, for whose sake the days of tribulation were shortened; but to the external state of the church, and the trouble of it throughout Christendom, about the time of the destruction of antichrist:

two parts therein shall be cut off and die; all hypocrites, formalists, and outward court worshippers; who seem as if they would be at this time two thirds of the professors of true religion; who will not be able to stand the hour of temptation that will come upon all the earth, to try the inhabitants of it; which will be the last struggle of the beast of Rome, Rev 3:10 but will be twice dead, plucked up by the roots; will die to the profession of religion, and be cut off from the people of God, and have no more a name with them:

but the third shall be left therein; the few names in Sardis, which have not defiled their garments; the hundred forty and four thousand that will stand with Christ, and by him, on Mount Zion, being redeemed from among men, Rev 3:4 compare with this Rev 16:19.

Gill: Zec 13:9 - And I will bring the third part through the fire // and will refine them as silver is refined, and will try them as gold is tried // they shall call on my name // and I will hear them // I will say, It is my people // and they shall say, The Lord is my God

And I will bring the third part through the fire,.... Into tribulation, as the Targum explains it; or into great distresses, comparable to fire, as Kimchi observes; this is the hour of temptation that will be in the Philadelphian church state, Rev 3:10. Daniel's time of trouble, such as there never was since there was a nation, Dan 12:1 and the time of the slaying of the witnesses, Rev 11:7,

and will refine them as silver is refined, and will try them as gold is tried; their graces, principles, and profession, will be tried; their dross and tin will be removed, and they will be purged and purified; a more pure and glorious state of the church will take place, in which there will be great purity of Gospel worship, discipline, and conversation; when the word will be more purely preached, the ordinances more purely administered, and the saints will live more holy lives and conversations, signified by the witnesses ascending up into heaven, Rev 11:12,

they shall call on my name; which includes the whole of divine worship, and particularly designs prayer, that pure offering and incense, which shall now be offered to the name of the Lord in every place, Mal 1:11 hence it follows,

and I will hear them; accept their prayers, and give an answer to them: so the Targum paraphrases the words,

"he shall pray in my name, and I will receive his prayer:''

I will say, It is my people; the Lord will make it appear to themselves and others that they are his special, peculiar, and covenant people, by calling them out of Babylon; by bestowing his favours upon them; and by granting his presence with them, as well as by the witnessing of his Spirit to them; see Rev 18:4,

and they shall say, The Lord is my God: they shall know him to be their covenant God and Father, and claim their interest in him, and acknowledge him as such; which is the greatest happiness that can be enjoyed, Psa 144:15.