Zechariah 13:7-9 Awake, O sword, against my shepherd, and against the man that is my fellow, said the LORD of hosts: smite the shepherd… Awake, O sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts' smite the Shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. 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 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. Here we have God's government of the world in two aspects, bringing penal ruin on many in a community, and remedial discipline upon a few; appearing as the sword of justice in the one case, and as a refiner's pot in the other. Here we have it - I. AS BRINGING PENAL RUIN UPON MANY. 1. The destruction of their leader. "Awake, O sword, against my Shepherd."! In the Bible language political religious leaders are represented as shepherds. For example, it was applied to Cyrus (Isaiah 44:28). The person defined is represented as "the man that is my fellow." Dr. Keil's rendering is, "the man who is my neighbour;" and Dr. Henderson's, "the man who is united to me." Who is this man? On this question there are different opinions. "Calion thought it was Zechariah himself as representative of all the prophets, and that the prophecy referred only indirectly to Christ. Grotius, Eichhorn, Bauer, and Jahne apply it to Judas Maccabaeus; Ewald, to Pekah; Hitzig, to the pretended prophets spoken of in the preceding verses." The expression, "my fellow," does not necessarily. mean one who is equal in nature and character, but rather one who has fellowship of interests and aims. The poorest labourer in the cause of gospel truth is a "fellow" with the Archbishop of Canterbury, even a fellow labourer of Christ, and fellow labourer with God himself. Evangelical writers, however, apply the language to Christ, without much critical examination and without hesitation. They do this mainly on the ground that Christ himself quotes the passage, on the night in which he was betrayed, as an illustration of what was immediately awaiting him. "Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad" (Matthew 26:31). He does not say that the prophecy referred to him, but merely that the passage was about to be illustrated in his history. The Shepherd was to be smitten, and the sheep scattered. This, indeed, is a common fact in the history of the world; when the leader is gone the fold is scattered. Christ was, indeed, about to be smitten - smitten to death, not by the "sword" of Divine vengeance, as is impiously held by some, but by the wrath of his human enemies. "Awake, O sword." "These are words," says an old orthodox expositor, "of God the Father giving orders and commission to the sword of his justice to awaken to his Son." It is the sword of justice that he may die as a criminal on an ignominious tree; awaking to smite him, not with a drowsy blow, but with a mighty one." Dr. Watts has the same idea - "The Father plunged his flaming sword In his atoning blood." From all such representations of the benign God of the universe, and the Infinite Father of love, my reason and heart revolt as from a monstrous creed or cursed blasphemy. However, I am not going to debate either the question whether the words were intended for Christ or not, or, if they were, the accuracy or otherwise of the interpretations thus given. Our point is that God often brings sufferings on a people by striking down their leader. There are few greater calamities that can befall a people than when nations lose their shepherds and leaders, or when Churches lose their pastors. Even when families lose their heads the loss is incalculable. 2. The dispersion of the flock. This comes to most communities when the true leader is taken away. The removal of a leader in a family - a parent - often leads to a scattering of the children. So with the leader in a Church - the pastor; and so with the leader of a nation. When the shepherd has gone, the flock is scattered, and the scattering is a great evil. Unity is strength and harmony; division is weakness and disorder. When communities are broken up and dispersed, the various members often place themselves in antagonism with each other, and rivalries, jealousies, and envyings run riot. 3. The ruin of multitudes. "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." Probably this refers primarily to the destruction of two-thirds of the inhabitants of Judea by the Roman arms, and the famine or the pestilence and other destructive influences which are the usual concomitants of all wars. Thus the afflictions of the great majority of the human race, here represented as the two-thirds of a community, come upon them as the retribution of justice - the Divine sword here invoked. They are not disciplinary, but penal. The victims do not morally improve under them, they grew worse. They are "cut off and die." II. BRINGING REMEDIAL DISCIPLINE TO A FEW. "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." The very calamities which were penal and utterly ruinous to two-thirds of that population were morally disciplinary and improving to the remaining third. In the one case they were the strokes of the "sword" of justice. In the other the calamities were but fire in the "pot of the refiner." Just as the refiner purifies his silver and his gold by fire, God in mercy spiritually improves his people by the trial and the sufferings which he inflicts. These, taught by the purifying influence of trials: 1. Pray and are heard. "Shall call on my Name, and I will hear them." 2. Are accepted of God as his people, They acknowledge their relationship. "I will say, It is my people: and they shall say, the Lord is my God." CONCLUSION. Amidst all the difficulties connected with this passage, this doctrine stands out in sublime prominence that afflictions which are penal and destructive to the many are remedial and merciful to the few. All experience shows this to be true. Two men stand before me. Both are equally afflicted with similar sufferings. The one writhes, murmurs, and rebels under his afflictions; he becomes intensified in his enmity to God. Like Pharaoh, his heart is hardened; he dies a rebel, and is lost. The "sword" of justice has struck him. The other becomes spiritually thoughtful, repentant, resigned, humbled, and devout. The "fire" has purified him, and like David he says, "It is good for me that I was afflicted," and like Paul, "I glory in tribulation." - D.T. Parallel Verses KJV: Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. |
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