Zechariah 13:1-4

9. FOUR RESULTS OF JERUSALEM'S DELIVERANCE

Zechariah 12:8; Zechariah 13:1

Upon the deliverance of Jerusalem, by the help of the converted Judah, there follow four results, each introduced by the words that it happened "in that day". Zechariah 12:8; Zechariah 13:1 First, the people of Jerusalem shall themselves be strengthened. Second, the hostile heathen shall be destroyed, but on the house of David and all Jerusalem the spirit of penitence shall be poured, and they will lament for the good shepherd whom they slew. Third, a fountain of sin and uncleanness shall be opened. Fourth, the idols, the unclean spirit, and prophecy, now so degraded, shall all be abolished. The connection of these oracles with the preceding is obvious, as well as with the oracle describing the murder of the good shepherd. Zechariah 13:7 When we see ‘how this is presupposed by Zechariah 12:9 ff., we feel more than ever that its right place is between Chapter s 11 and 12. There are no historical allusions. But again the language gives evidence of a late date. And throughout the passage there is a repetition of formal phrases which recalls the Priestly Code and the general style of the post-exilic age. Notice that no king is mentioned, although there are several points at which, had he existed, he must have been introduced.

1. The first of the four effects of Jerusalem's deliverance from the heathen is the promotion of her weaklings to the strength of her heroes, and of her heroes to divine rank. Zechariah 12:8 In that day Jehovah will protect the inhabitants of Jerusalem, and the lame among them shall in that day be like David himself, and the house of David like God, like the Angel of Jehovah before them.

2. The second paragraph of this series very remarkably emphasizes that upon her deliverance Jerusalem shall not give way to rejoicing, but to penitent lamentation for the murder of him whom she has pierced-the good shepherd whom her people have rejected and slain. This is one of the few ethical strains which run through these apocalyptic Chapter s. It forms their highest interest for us. Jerusalem's mourning is compared to that for "Hadad-Rimmon in the valley" or "plain of Megiddo." This is the classic "battlefield of the land," and the theatre upon which Apocalypse has placed the last contest between the hosts of God and the hosts of evil. In Israel's history it had been the ground not only of triumph but of tears. The greatest tragedy of that history, the defeat and death of the righteous Josiah, took place there; 2 Chronicles 35:22 ff. and since the earliest Jewish interpreters the "mourning of Hadad-Rimmon in the valley of Megiddo" has been referred to the mourning for Josiah. Jerome identifies Hadad-Rimmon with Rummani, a village on the plain still extant, close to Megiddo. But the lamentation for Josiah was at Jerusalem; and it cannot be proved that Hadad-Rimmon is a place-name. It may rather be the name of the object of the mourning, and as Hadad was a divine name among Phoenicians and Arameans, and Rimmon the pomegranate was a sacred tree, a number of critics have supposed this to be a title of Adonis, and the mourning like that excessive grief which Ezekiel tells us was yearly celebrated for Tammuz. Ezekiel 8:14 This, however, is not fully proved. Observe, further, that while the reading Hadad-Rimmon is by no means past doubt, the sanguine blossoms and fruit of the pomegranate, "red-ripe at the heart," would naturally lead to its association with the slaughtered Adonis.

"And it shall come to pass in that day that I will seek to destroy all the nations who have come in upon Jerusalem. And I will pour upon the house of David and upon all the inhabitants of Jerusalem the spirit of grace and of supplication, and they shall look to whom they have pierced; and they shall lament for him, as with lamentation for an only son, and bitterly grieve for him, as with grief for a first-born In that day lamentation shall be as great in Jerusalem as the lamentation for Hadad-Rimmon in the valley of Megiddo. And the land shall mourn, every family by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; the family of the house of Levi by itself, and their wives by themselves; the family of Shime'i by itself, and their wives by themselves; all the families who are left, every family by itself, and their wives by themselves."

3. The third result of Jerusalem's deliverance from the heathen shall be the opening of a fountain of cleansing. This purging of her sin follows fitly upon her penitence just described.

"In that day a fountain shall be opened for the house of David, and for the inhabitants of Jerusalem, for sin and for uncleanness." Cf. Ezekiel 36:25; Ezekiel 47:1

4. The fourth consequence is the removal of idolatry, of the unclean spirit, and of the degraded prophets from her midst. The last is especially remarkable: for it is not merely false prophets, as distinguished from true, who shall be removed; but prophecy in general. If is singular that in almost its latest passage the prophecy of Israel should return to the line of| its earliest representative, Amos, who refused to call himself prophet. As in his day, the prophets had become mere professional and mercenary oracle-mongers, abjured to the point of death by their own ashamed and wearied relatives.

"And it shall be in that day-oracle of Jehovah of Hosts-I will cut off the names of the idols from the land, and they shall not be remembered any more. And also the prophets and the unclean spirit will I expel from the land. And it shall come to pass, if any man prophesy again, then shall his father and mother who begat him say to him, Thou shalt not live, for thou speakest falsehood in the name of Jehovah; and his father and mother who begat him shall stab him for his prophesying. And it shall be in that day that the prophets shall be ashamed of their visions when they prophesy, and shall not wear the leather cloak in order to lie. And he will say, No prophet am I! A tiller of the ground I am, for the ground is my possession from my youth up. And they shall say to him, What are these wounds in thy hands? and he shall say, What I was wounded with in the house of my lovers!"