|Matthew Henry's Concise Commentary|
12:9-14 The day here spoken of, is the day of Jerusalem's defence and deliverance, that glorious day when God will appear for the salvation of his people. In Christ's first coming he bruised the serpent's head, and broke all the powers of darkness that fought against God's kingdom among men. In his second coming he will complete their destruction, when he shall put down all opposing rule, principality, and power; and death itself shall be swallowed up in that victory. The Holy Spirit is gracious and merciful, and is the Author of all grace or holiness. He, also, is the Spirit of supplications, and shows men their ignorance, want, guilt, misery, and danger. At the time here foretold, the Jews will know who the crucified Jesus was; then they shall look by faith to him, and mourn with the deepest sorrow, not only in public, but in private, even each one separately. There is a holy mourning, the effect of the pouring out of the Spirit; a mourning for sin, which quickens faith in Christ, and qualifies for joy in God. This mourning is a fruit of the Spirit of grace, a proof of a work of grace in the soul, and of the Spirit of supplications. It is fulfilled in all who sorrow for sin after a godly sort; they look to Christ crucified, and mourn for him. Looking by faith upon the cross of Christ will cause us to mourn for sin after a godly sort.
Verse 11. - As if the above comparisons were not strong enough, the prophet presents a new one, referring to an historical event, which occasioned a universal mourning in Jerusalem. As the mourning of (at) Hadadrimmon in the valley of Megiddon. This is generally supposed to refer to the death of King Josiah of a wound received at Megiddo, in the battle with Pharaoh-Necho ( B.C. 60) ),and to the national lamentation made for him and long observed on the anniversary of the calamity (see 2 Kings 23:29; 2 Chronicles 35:20-25). This universal and perennial mourning is a figure of the continual remembrance of the death of Christ in the Church. There is a difficulty about the identification of Hadadrimmon. St. Jerome says it was a place in the Plain of Megiddo, near Jezreel, and known in his day by the name of Maximianopolis. This is supposed to be Rummaneh, seven miles northwest of Jezreel, on the southern edge of the Plain of Esdraelon. But the identification is far from certain. The Assyrian name given to the place may, as Lowe suggests, be a confirmation of the post-exilian origin of the prophecy. The site of Megiddo also is undetermined, though Condor suggests Mujedda, a ruined city about three miles south of Bethshean. The opinion that the name Hadadrimmon is that of a Syrian or Phoenician god, whose rites were celebrated as those of Adonis ("the weeping for Tammuz" of Ezekiel 8:14), is preposterous; and the idea that the prophet would thus refer to the worship of an abominable idol is one that could have occurred only to disbelievers in revelation. The LXX., mistaking the text, gives, ὡς κοπετὸς ῤοῶνος ἐν πεδίῳ ἐκκοπτομένου, "as mourning for a pomegranate cut off in the plain."
Gill's Exposition of the Entire Bible
In that day shall there be a great mourning in Jerusalem,.... Great numbers being awakened, convinced, and converted, and brought to true repentance:
as the mourning of Hadadrimmon in the valley of Megiddon. Lightfoot (i) thinks the prophet alludes to the two great and general lamentations of Israel; the one about the rock Rimmon, where a whole tribe was come to four hundred (it should be six hundred) men, Judges 20:47 and may be rendered, "the sad shout of Rimmon"; and the other in the valley of Megiddo, for the death of Josiah. Some take Hadadrimmon to be the name of a man, as Aben Ezra; and the Targum and Jarchi say who he was, and also make two mournings to be alluded to (k); paraphrasing the words thus,
"at that time mourning shall be multiplied in Jerusalem, as the mourning of Ahab the son of Omri, whom Hadadrimmon the son of Tabrimmon slew in Ramothgilead; and as the mourning of Josiah, the son of Amon, whom Pharaohnecho, or the lame, slew in the valley of Megiddo:''
and so the Syriac version renders it,
"as the mourning of the son of Amon in the valley of Megiddo.''
Of the first of these, see 1 Kings 22:31 and of the latter, 2 Kings 23:29 according to Jerom, it was the name of a place in the valley of Megiddo, near to Jezreel; and which, in his time, went by the name of Maximianopolis, called so in honour of the Emperor Maximian; it was seventeen miles from Caesarea in Palestine, and ten miles from Jezreel (l); and mention is made by Jewish (m) writers of the valley of Rimmon, in which place the elders intercalated the year; though Jerom elsewhere (n) says, that Adadrimon was a king, the son of Tabrimmon, who reigned at Carchemish, whom Pharaohnecho slew at the same time he slew Josiah. Both words, Hadad, or Adad, and Rimmon, are names of idols with the Syrians.
(i) Works, vol. 1. p. 46. (k) Vid. T. Bab. Megillah, fol. 3. 1. & Gloss. in ib. & Moed Katon, fol. 28. 2.((l) Vid. Reland. Palestina Illustrata, tom. 2. p. 892. (m) T. Hieros. Chagigah, fol. 78. 4. (n) Trad. Heb. fol. 86. I.
Jamieson-Fausset-Brown Bible Commentary
11. As in Zec 12:10 the bitterness of their mourning is illustrated by a private case of mourning, so in this verse by a public one, the greatest recorded in Jewish history, that for the violent death in battle with Pharaoh-necho of the good King Josiah, whose reign had been the only gleam of brightness for the period from Hezekiah to the downfall of the state; lamentations were written by Jeremiah for the occasion (2Ki 23:29, 30; 2Ch 35:22-27).
Hadad-rimmon—a place or city in the great plain of Esdraelon, the battlefield of many a conflict, near Megiddo; called so from the Syrian idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians [Macrobius, Saturnalia, 1.23].
Zechariah 12:11 Parallel Commentaries
Zechariah 12:11 NIV
Zechariah 12:11 NLT
Zechariah 12:11 ESV
Zechariah 12:11 NASB
Zechariah 12:11 KJV
Bible Hub: Online Parallel Bible