Zechariah 13:6

13:1-6 In the time mentioned at the close of the foregoing chapter, a fountain would be opened to the rulers and people of the Jews, in which to wash away their sins. Even the atoning blood of Christ, united with his sanctifying grace. It has hitherto been closed to the unbelieving nation of Israel; but when the Spirit of grace shall humble and soften their hearts, he will open it to them also. This fountain opened is the pierced side of Christ. We are all as an unclean thing. Behold a fountain opened for us to wash in, and streams flowing to us from that fountain. The blood of Christ, and God's pardoning mercy in that blood, made known in the new covenant, are a fountain always flowing, that never can be emptied. It is opened for all believers, who as the spiritual seed of Christ, are of the house of David, and, as living members of the church, are inhabitants of Jerusalem. Christ, by the power of his grace, takes away the dominion of sin, even of beloved sins. Those who are washed in the fountain opened, as they are justified, so they are sanctified. Souls are brought off from the world and the flesh, those two great idols, that they may cleave to God only. The thorough reformation which will take place on the conversion of Israel to Christ, is here foretold. False prophets shall be convinced of their sin and folly, and return to their proper employments.

When convinced that we are gone out of the way of duty, we must show the truth of our repentance by returning to it again. It is well to acknowledge those to be friends, who by severe discipline are instrumental in bringing us to a sight of error; for faithful are the wounds of a friend, Pr 27:6. And it is always well for us to recollect the wounds of our Saviour. Often has he been wounded by professed friends, nay, even by his real disciples, when they act contrary to his word.

And one shall say to him, What are these {h} wounds in thy hands? Then he shall answer, Those with which I was wounded in the house of my friends. (h) By this he shows that though their parents and friends dealt more gently with them, and did not put them to death, yet they would so punish their children that became false prophets, that the marks and signs would remain forever.

Zechariah 13:6 . What are these wounds in thy hands — “Two ancient usages,” Blayney thinks, “are alluded to; the one, that of the idolatrous priests and prophets, who sought to engage the attention and favour of their deity by cutting and slashing themselves, as the priests of Baal did, 1 Kings 18:28 ; the other, that of those who cut themselves, as a token of their grief and mourning for their deceased relations and friends:” see note on Jeremiah 16:6 . It appears, also, from Jeremiah 48:37 , that these cuttings were performed on the hands in particular. “When therefore the man, now ashamed of his pretensions to prophesy, came to be challenged for those scars that were visible on his hands, he would deny them to have proceeded from any idolatrous cause; but would have them thought to be marks left by those wounds which he gave himself in the house of his relations and friends, in the paroxysms of his grief for the loss of them.” The word מכות , however, here rendered wounds, may be translated strokes, or marks, and is thought by many learned interpreters to signify some particular marks or characters, imprinted on the body of the person here spoken of, in honour of the particular God he worshipped. Thus the worshippers of Bacchus had an ivy leaf imprinted on their bodies.

These impressions were most frequently made on the hands, to which the expression, Revelation 13:16 , receiving the mark of the beast on the right hand, alludes; so that, according to this interpretation, the meaning of what is said here must be that, in the times here spoken of, inquiry would be made of those in whose hands any marks or characters were perceived, by what means they came there, and what they signified. These marks, Bishop Lowth observes, on Isaiah 44:5 , “were made by punctures rendered indelible by fire, or by staining; thus the slave was marked with the name of his master; the soldier of his commander; the idolater with the name or ensign of his god. And the Christians seem to have imitated this practice, by what Procopius says, ‘Because many marked their wrists, or their arms, with the sign of the cross, or with the name of Christ.’“ Then he shall answer, Those with which I was wounded in the house of my friends — This is given as the answer which the person who had been addicted to idolatry, and had received the marks of some false god in his hands, would make to the above-mentioned inquiry; he would conceal the truth, and pretend that they were not marks belonging to any god, but marks which he wore in his flesh by way of honour to, or in token of, his dependance on the family which had taken him under their patronage.

This verse continueth the account of the reclaimed prophet, and supposeth, what is usual, that some will inquire what was the meaning of the marks or impressions on his hands, whether they were not such as appropriated him to an idol, or declared him a professed diviner. Then he shall answer, plainly and fully, Not such as you imagine, but those with which I was wounded in the house of my friends; the scars of the wounds my stubbornness deserved, and the love of my friends gave me under a severe discipline, to recover me from mining myself and others by impostures and lies.

6 . wounds in thine hands ] Lit. between thy hands; i.e. probably, on thy breast: between thine arms , R. V. Comp. “between his arms,” i.e. in his back, 2 Kings 9:24 ; “between your eyes,” i.e. on your foreheads, Deuteronomy 11:18 . The interrogator, in his zeal against false prophets, is still unsatisfied, and detecting wounds, or scars, on the breast of the quondam false prophet, charges them upon him as proofs of his guilt, because he regards them either as self-inflicted in the service of idols ( 1 Kings 18:28 ), or as given him by his parents, from whose righteous indignation he had escaped wounded, when they went about to kill him ( Zechariah 13:3 ). in the house of my friends ] If this be a confession of guilt, we must understand it to mean that the accused person now admits the charge brought against him in the second of the two forms suggested in the last note: “Yes, it is true that I did play the false prophet, and this is the merited punishment which those who loved me inflicted on me.” “Hæc vulnera et has accepi plagas parentum meorum judicio condemnatus, et eorum qui me non oderant sed amabant. Et in tantum, fugato mendacio, veritas obtinebit, ut etiam ipse, qui suo punitus est vitio, recte perpessum se esse fateatur.” Hieron. The “lovers” cannot mean the false gods or idols, in whose service it might have been supposed that he had been wounded.

Such gods or idols are indeed appropriately called the “lovers,” or paramours, of the Jewish Church as a whole, which is regarded as the bride or spouse of Jehovah ( Hosea 2:7 ; Hosea 2:10 ; Hosea 2:12 ; Ezekiel 16:33 ; Ezekiel 16:36-37 ); but the figure is quite inadmissible in the case of an individual prophet. Those who do not regard this clause of the verse as a confession of guilt see in it either an allusion to the loving though severe discipline of youth, or an evasive answer which is purposely indefinite and obscure. The reference which Dr Pusey and others have seen in this verse to our Lord and to the prints of the nails in His hands is in a high degree forced and arbitrary. It cannot possibly be reconciled with the preceding context, with which the verse intimately coheres. “Quidam hoc traxerunt ad Christum,” writes Calvin, “quia dicit Zacharias manibus inflicta esse vulnera; sed illud est nimis frivolum, quia satis constat sermonem prosequi de falsis doctoribus, qui abusi fuerant Dei nomine ad tempus.”

6. wounds in thine hand—The interrogator still suspects him: "If so, if you have never pretended to be a prophet, whence come those wounds?" The Hebrew is literally, "between thine hands." The hands were naturally held up to ward off the blows, and so were "thrust through" (Zec 13:3) "between" the bones of the hand. Stoning was the usual punishment; "thrusting through" was also a fit retribution on one who tried to "thrust Israel away" from the Lord (De 13:10); and perfects the type of Messiah, condemned as a false prophet, and pierced with "wounds between His hands." Thus the transition to the direct prophecy of Him (Zec 13:7) is natural, which it would not be if He were not indirectly and in type alluded to. wounded in … house of my friends—an implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God (Zec 13:3). The Holy Spirit in Zechariah alludes indirectly to Messiah, the Antitype, wounded by those whom He came to befriend, who ought to have been His "friends," who were His kinsmen (compare Zec 13:3, as to the false prophet's friends, with Mr 3:21, "His friends," Margin, "kinsmen"; Joh 7:5; "His own," Joh 1:11; the Jews, "of whom as concerning the flesh He came," Ro 9:5), but who wounded Him by the agency of the Romans (Zec 12:10).

Verse 6. - What are these wounds in thine hands? or rather, between thy hands , i.e. on thy breast; Revised Version, between thine arms . Cheyne compares, "between his arms," i.e. , in his back ( 2 Kings 9:24 ) and "between your eyes" i.e. on your foreheads ( Deuteronomy 11:18 ). Not satisfied with the assertion in ver. 5, the questioner asks the meaning of these wounds which he sees on his body. Jerome considers these scars to be marks of correction and punishment at the hands of his parents. More probably they are thought to be self-infilcted in the service of some idol, according to the practice mentioned in 1 Kings 18:28 ; Jeremiah 48:37 . Those with which I was wounded in the house of my friends. This may be a confession of guilt, the impostor owning that his friends, had thus punished him for his pretensions; or, as the word rendered "friends" is generally used in the case of illicit or impure love or spiritual fornication, it may be here applied to the idols whom he served.

But it seems most probable that the answer is intentionally false and misleading; as if he had said, "The wounds were not made as you suppose, but are the result of something that happened to me in my friends' house." The LXX. renders, α}ς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου , "with which I was struck in my beloved house." To see in this passage a reference to our blessed Lord and his crucifixion, though such an opinion has the support of the Roman Liturgy and of many interpreters, is to do violence to the context, and to read into the words a meaning wholly alien from the subject of false prophets, which is the matter in hand. Zechariah 13:6