4<\/strong>. shall be ashamed<\/em> ] Pusey compares Act 19:18-20<\/span>.<\/p>\n hath prophesied<\/em> ] Rather, prophesieth,<\/strong> as R. V.<\/p>\n a rough garment<\/em> ] Lit. a cloak of hair:<\/strong> a hairy mantle<\/em>, R. V. The word for cloak<\/em>, or cape<\/em>, is that used for the mantle<\/em> of Elijah (1Ki 19:13<\/span>; 1Ki 19:19<\/span>; 2Ki 2:13-14<\/span>), “the cape or wrapper, which, with the exception of a strip of skin or leather round his loins, formed, as we have every reason to believe, his sole garment.” Bibl. Dict<\/em>., Art. Mantle. This cloak or cape was either woven of camels’ hair or was perhaps a sheep’s skin ( LXX. Comp. 2Ki 1:8<\/span>; Gen 25:25<\/span>; Mat 3:4<\/span>). It would seem from this passage that it had been worn by succeeding prophets in imitation of Elijah, and so had come to be regarded as the badge of a prophet.<\/p>\n The prophets shall be ashamed, every one of them – <\/B>They who before their conversion, gave themselves to such deceits, shall be ashamed of their deeds; as, after the defeat of the seven sons of the chief priest Sceva, fear fall on them all, and the name of the Lord Jesus was magnified, and many that believed came and confessed and showed their deeds: many of them also which used curious arts brought their books together and burned them before all, and they counted the price of them, and found it fifty thousand pieces of silver. So mightily, Luke subjoins, grew the word of God and prevailed Act 19:13-20<\/span>.<\/P> Neither shall wear a rough garment to deceive Feigning themselves ascetics and mourners for their people, as the true prophets were in truth. The sackcloth, which the prophets wore Isa 20:2<\/span>, was a rough garment of hair Isa 22:12<\/span>; Jer 4:8<\/span>; Jer 6:26<\/span>, worn next to the skin 1Ki 21:27<\/span>; 2Ki 6:30<\/span>; Job 16:15<\/span>, whence Elijah was known to Ahaziah, when described as a hairy man, and girt with a girdle of leather about his loins 2Ki 1:8<\/span>. It was a wide garment, enveloping the whole frame, and so, afflictive to the whole body. Jerome: This was the habit of the prophets, that when they called the people to penitence, they were clothed with sackcloth.<\/P> <\/p>\n Verse 4<\/span>. Neither shall they wear a rough garment<\/B><\/I>] A rough<\/I> garment<\/I> made of goats’<\/I> hair, coarse<\/I> wool, or the coarse pile<\/I> of the camel<\/I>, was the ordinary garb of God’s prophets. And the false prophets wore the same; for they pretended to the same gifts, and the same spirit, and therefore they wore the same kind of garments<\/I>. John Baptist had a garment of this kind.<\/P> <\/p>\n It shall come to pass; <\/B>by this means it will come to pass, such sharp reproofs, such impartial threats, such convincing arguments, will have a good effect. <\/P> The prophets shall be ashamed; <\/B>these prophets will see their error, and be ashamed, and give over what they blush at, and is their shame. <\/P> Neither shall they wear a rough garment:<\/B> such garments the true prophets were wont to wear, and these cheats had used them for a cover to their juggling hypocrisy; but when thoroughly convinced, none shall need pull, they will themselves cast off those garments. <\/P> To deceive; <\/B>by first seeming to be more holy and strict than they are; and next, on such ill-grounded opinion of the holiness of their persons, draw them into their opinions, religion, and practice. It is an excellent work of the grace of God to recover deceivers, and to make them turn off the deceiver, and deal plainly and faithfully with others and themselves. <\/P> <\/p>\n 4. prophets . . . ashamed<\/B>ofthe false prophecies which they have uttered in times past, and whichthe event has confuted. <\/P> rough garment<\/B>sackcloth.The badge of a prophet (2Ki 1:8<\/span>;Isa 20:2<\/span>), to mark theirfrugality alike in food and attire (Mt3:4<\/span>); also, to be consonant to the mournful warnings which theydelivered. It is not the dress that is here condemned, but thepurpose for which it was worn, namely, to conceal wolves undersheep’s clothing [CALVIN].The monkish hair-shirt of Popery, worn to inspire the multitude withthe impression of superior sanctity, shall be then cast aside.<\/P><\/p>\n And it shall come to pass in that day, [that] the prophets shall be ashamed, everyone of his vision, when he hath prophesied<\/strong>,…. He shall be ashamed of the doctrines he has delivered, they will appear to all men so ridiculous and absurd; as the doctrines of merit, and the works of supererogation; of transubstantiation and purgatory; of pardons, penance, c:<\/p>\n neither shall they wear a rough garment to deceive<\/strong> or, “a hairy garment” q; such as the first and ancient inhabitants of the earth wore, who used the skins of beasts for covering, as Diodorus Siculus r observes: and Pausanias s says of the first natives of Locris, not knowing how to weave and make garments, used to cover their bodies, to preserve them from the cold, with the undressed skins of beasts, turning the hair outward, as more becoming: and such a hairy garment, or much like it, Elijah wore; hence he is called a hairy man, 2Ki 1:8<\/span> and John the Baptist, who came in the power and spirit of that prophet, appeared in a like habit, clothed with camel’s hair, Mt 3:4<\/span> and in like manner good men, especially in times of distress and trouble, used to wander about in sheepskins and goatskins, Heb 11:37<\/span> which seem to be the same sort of raiment: and now, in imitation of such like good men, and true prophets of the Lord, particularly Elijah, the false prophets, as Jarchi and Kimchi observe, in order to deceive the people, and pass for true prophets, put on such rough and hairy garments, as if they were very humble and self denying men. Braunius t thinks the prophet may have respect to a custom among the idolatrous prophets, who used to clothe themselves with the skins of the sacrifices, and lie on them in their temples, in order to obtain dreams, and be able to foretell future things; of which [See comments on Am 2:8]<\/span> but it seems to have respect to the habits of the monks and friars, and of the different orders by which they are distinguished as religious persons, and gain respect and veneration among men; and under the guise of sanctity and devotion, and of an austere and mortified life, impose their lies and deceptions upon them; but now will lay their habits aside, as being ashamed of their profession and principles.<\/p>\n q “pallio pili”, Montanus; “piloso”, Pagninus; “chlamyde pilosa”, Munster; “pallium ex pilis”, Cocceius; “pallium pili”, Burkius. r Bibliothec. l. 1. p. 21. s Phocica, sive. l. 10. p. 685. t De Vestitu Sacerdot. Heb. l. 1. c. 4. sect. 9. p. 97.<\/p>\n Zechariah proceeds with the same subject, but in other words and in another mode of speaking, and says, that so great would be the light of knowledge, that those who had previously passed themselves as the luminaries of the Church would be constrained to be ashamed of themselves. And he farther shows how it was that so great and so gross errors had arisen, when the whole of religion had been trodden under foot, and that was because Satan had veiled the eyes and minds of all, so that they could not distinguish between black and white. <\/p>\n And such ignorance has been the source of all errors under the Papacy. How great has been the stupidity of that people, as they have indiscriminately admitted whatever their ungodly teachers have dared to obtrude on them? And in their bishops themselves, and in the whole band of their filthy clergy, how great a sottishness has prevailed, so that they differ nothing from asses? For artisans, and even cowherds, surpass many of the priests and many of the bishops, at least in common prudence. While then there was such ignorance in these asses, there could not have been any difference made between truth and falsehood. And then when they put on fine rings, and adorn themselves with a forked metre and its ornaments, and also display their crook, and appear in all their pontifical splendor, the eyes of the simple are so dazzled, that all think them to be some new gods come down from heaven. Hence these prelates were beyond measure proud, until God stripped off their mask: and now their ignorance is well known, and no one among the common people is now deceived. <\/p>\n How then is it, that many are still immersed in their own errors? Because they wish to be so; they close their own eyes against clear light. The kings themselves, and such as exercise authority in the world, desire to be in their filth, and are indifferent as to any kind of abomination; for they fear lest in case of any innovation the common people should take occasion to raise tumults. As they themselves wish to remain quiet, hence it is that they defend with a diabolical pertinacity those superstitions which are abundantly proved to be so. And the people themselves neither care for God nor for their own salvation. Hence then it is, that almost all, from the least to the greatest, regard these asses, who are called prelates, as the most ignorant, and yet they submit to their tyranny. However this may be, the Lord has yet discovered the shame of those who had been a little while ago almost adored. <\/p>\n This is what Zechariah now declares, Ashamed, he says, shall all the Prophets be in that day, every one for his own vision, when they shall have prophesied. And the concession, of which we have spoken, is not without reason; for when the brawling monks about thirty years ago ascended their pulpits, or the prelates, who theatrically acted their holy rites, there was nothing, but what was divine and from heaven. Hence with great impudence they boasted themselves to be God’s messengers, his ministers, vicars, and pastors; though the name of pastors was almost mean in their esteem; but they were Christ’s vicars, they were his messengers, in short, there was nothing which they dared not to claim for themselves. The Prophet ridicules this sort of pride, and seems to say, “Well, let all their trumperies be prophecies; and all their babblings, let these be for a time counted oracles: but when they shall thus prophesy, the Lord will at length make them ashamed, every one for his vision. ” <\/p>\n It follows, And they shall not wear a hairy garment that they may lie; that is, they shall not be solicitous of retaining their honor and fame, but will readily withdraw from courting that renown which they had falsely attained. It appears from this place that Prophets wore sordid and hairy garments. Yet interpreters do not appropriately quote those passages from the Prophets where they are bidden to put on sackcloth and ashes; for Isaiah, while announcing many of his prophecies, did not put on sackcloth and ashes, except when he brought some sad message. The same also may be said of Jeremiah, when he was bidden to go naked. But it was a common thing with the Prophets to be content with a hairy, that is, with a sordid and mean garment. For though there is liberty allowed in external things, yet some moderation ought to be observed; for were I to teach in a military dress, it would be deemed inconsistent with common sense. There is no need of being taught as to what common decency may requite. The true Prophets accustomed themselves to hairy garments in order to show that they were sparing and frugal in their clothing as well as in their diet: but they attached no sanctity to this practice, as though they acquired some eminence by their dress, like the monks at this day, who deem themselves holy on account of their hoods and other trumperies. This was not then the object of the Prophets; but only that by their dress they might show that they had nothing else in view but to serve God, and so to separate themselves from the world, that they might wholly devote themselves to their ministry. Now the false Prophets imitated them; hence Zechariah says, they shall no more wear a hairy garment, that is, they shall no more assume a prophetic habit. <\/p>\n His purpose was, not to condemn the false Prophets for wearing that sort of garment, as some have supposed, who have laid hold of this passage for the purpose of condemning long garments and whatever displeased their morose temper; but the Prophet simply means, that when purity of doctrine shall shine forth, and true religion shall attain its own honor, there will be then no place given to false teachers; for they will of themselves surrender their office, and no longer try to deceive the unwary. This is the real meaning of the Prophet: hence he says, that they may lie. We then see that hairy garments are condemned on account of a certain end — even that rapacious wolves might be concealed under the skin of sheep, that foxes might introduce themselves under an appearance not their own. This design, and not the clothing itself, is what is condemned by Zechariah. He afterwards adds — <\/p>\n IN THAT DAY (9) . . . Zec. 13:4-6<\/span><\/p>\n RV . . . And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he prophesieth; neither shall they wear a hairy mantle to deceive: but he shall say, I am no prophet, I am a tiller of the ground; for I have been made a bondman from my youth. And one shall say unto him, What are these wounds between thine arms? Then he shall answer, Those with which I was wounded in the house of my friends. COMMENTS<\/strong><\/p>\n The false prophet shall himself be ashamed of his calling and his vision. In Act. 19:13-20<\/span>, Luke records a detailed description of one incident when this became literally true. Following their conversion at the preaching of Paul, certain false prophets, whom Luke describes as practicing magical arts, repented of their false teaching and burned their own books.<\/p>\n (Zec. 13:6<\/span>) Here is another clear prediction of the crucified Messiah. Its presence in this particular context, just following the reference to false prophets could be misleading. Him in this verse refers not to the false prophet, but to Him Whom they have pierced. (Zec. 12:10<\/span>)<\/p>\n The wounds between thine arms are a vivid description of the scourging suffered by Jesus. The word is makkah and means a wound made by a stroke or blow.<\/p>\n We are reminded of Isa. 53:5<\/span>, He was wounded (chalalpierced) for our transgression and by His stripes we are healed,<\/p>\n He was wounded in the house of His friends. To quote a cliche, with friends like that, He needed no enemies!<\/p>\n Chapter XLIQuestions<\/p>\n In the First Day<\/p>\n 1.<\/p>\n The future glory of the restored Jewish nation was delayed by their _________________. <\/p>\n 2.<\/p>\n The key to the final chapters of Zechariah is found in the phrase _________________.<\/p>\n 3.<\/p>\n This term describes two days which from Zechariahs point of view were both in _________________.<\/p>\n 4.<\/p>\n The first of these days describes _________________.<\/p>\n 5.<\/p>\n The second day describes _________________.<\/p>\n 6.<\/p>\n Review the four characteristics of the day of Jehovah. (See introduction of Zechariah.)<\/p>\n 7.<\/p>\n Zechariahs first use of in the day (Zec. 3:8-10<\/span>) refers to _________________.<\/p>\n 8.<\/p>\n What is the significance of the term Israel in Zec. 12:1<\/span>?<\/p>\n 9.<\/p>\n Why does Zechariah here refer to Jehovah as the creator of the heavens and the earth and the spirit of man?<\/p>\n 10.<\/p>\n The first period referred to by in that day is addressed to <\/p>\n and has to do with _________________.<\/p>\n 11.<\/p>\n The second period referred to as in that day has to do with _________________.<\/p>\n 12. Several things are said to be going to happen in the Messianic age. Each is introduced by in that day. They are:<\/p>\n a.<\/p>\n In that day (1)<\/p>\n b.<\/p>\n In that day (2)<\/p>\n c.<\/p>\n In that day (3)<\/p>\n d.<\/p>\n In that day (4)<\/p>\n 12.<\/p>\n e. In that day (5)<\/p>\n f.<\/p>\n In that day (6)<\/p>\n g.<\/p>\n In that day (7)<\/p>\n h.<\/p>\n In that day (8)<\/p>\n i.<\/p>\n In that day (9)<\/p>\n 13.<\/p>\n Israel at the time of Zechariah could be none other than _________________.<\/p>\n 14.<\/p>\n What of Jerusalem in the time of Messiahs first coming?<\/p>\n 15.<\/p>\n What was to be the relationship of the Jews to all nations during the Messianic age?<\/p>\n 16.<\/p>\n Historically the military action against which the Jews were least effective was the _________________.<\/p>\n 17.<\/p>\n What is meant by Jehovah smiting the peoples and horses with blindness?<\/p>\n 18.<\/p>\n Who are they of Jerusalem? (Zec. 12:1<\/span>)<\/p>\n 19.<\/p>\n How does Zec. 12:10<\/span> fix this section as being fulfilled in the Messianic age?<\/p>\n 20.<\/p>\n Compare Zec. 12:10-14<\/span> with Joh. 19:34-37<\/span>.<\/p>\n 21.<\/p>\n What is the condition upon which Jews may again become part of Gods true Israel? (cf. Rom. 11:17-24<\/span>)<\/p>\n 22.<\/p>\n Conversion is always an _________________ experience.<\/p>\n 23.<\/p>\n How was the mourning over Him who they had pierced fulfilled on Pentecost?<\/p>\n 24.<\/p>\n Who are all the families that remain?<\/p>\n 25.<\/p>\n In connection with the mourning over Him whom they pierced a ___________ was to be opened for ____________ and _____________.<\/p>\n 26.<\/p>\n The _________________ opened the fountain.<\/p>\n 27.<\/p>\n _________________ relates the fountain to sin.<\/p>\n 28.<\/p>\n _________________ relates the fountain to moral impurity or _________________.<\/p>\n 29.<\/p>\n _________________ is frequently associated with uncleanness.<\/p>\n 30.<\/p>\n The _________________ is generally credited with ministering the coup de grace to classic idolatry.<\/p>\n 31.<\/p>\n What prophecy is condemned during the Messianic age?<\/p>\n 32.<\/p>\n How does Zec. 13:6<\/span> relate to Him whom they pierced?<\/p>\n 33.<\/p>\n What is meant by the wounds between thine arms?<\/p>\n 34.<\/p>\n Discuss Zechariah) Zec. 12:7<\/span> in light of Act. 2:23<\/span>.<\/p>\n 35.<\/p>\n What nation is symbolized historically by the sword?<\/p>\n 36.<\/p>\n Jesus could be legally executed by _________________.<\/p>\n 37.<\/p>\n Compare Zec. 13:7<\/span> to Mat. 26:31<\/span> and Mar. 14:27<\/span>.<\/p>\n 38.<\/p>\n Following the death of Jesus the number of His followers was about _________________.<\/p>\n 39.<\/p>\n Compare Zec. 13:9<\/span> and 1Pe. 1:6-7<\/span>.<\/p>\n 40.<\/p>\n To those who endured persecution, Jehovah gives _________________ and _________________ they acknowledge<\/p>\n Both are _________________.<\/p>\n 41.<\/p>\n The _____________ is Gods new Israel.<\/p>\n (4) Now he reverts to those who are really<\/em> false prophets.<\/p>\n 4<\/strong>. <\/strong> In that day <\/strong> When all are prophets. <\/p>\n The prophets <\/strong> Those who until then were members of the prophetic order. <\/p>\n Shall be ashamed every one of his vision <\/strong> A twofold interpretation is possible; either, they will be put to shame because their visions remain unfulfilled (compare Isa 1:29<\/span>), or they will be so ashamed of their office that they will withdraw from it. The latter is to be preferred. <\/p>\n When he hath prophesied <\/strong> Better, when he would prophesy; <\/em> when the suggestion comes to continue his former activity. <\/p>\n Neither shall they wear a rough garment <\/strong> R.V., “hairy mantle.” Such mantle was worn by Elijah (2Ki 1:8<\/span>)<\/p>\n and by John the Baptist (Mat 3:4<\/span>); it may be that this was the conventional garb of the professional prophet; this they will discard. <\/p>\n To deceive <\/strong> Any teaching given under the guise of prophecy will be deception, since the era of the prophet as a special teacher has passed.<\/p>\n The False Prophets Will Be Ashamed Of Having Been Prophets ( Zec 13:4-6<\/strong><\/span><\/strong> ).<\/p>\n Zec 13:4-5<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘And it will happen that the prophets will be ashamed every one of his vision when he prophesies, neither will they wear a hairy mantle to deceive. But he will say, “I am a tiller of the ground, for I have been made a bondman from my youth.” ’<\/p>\n It is clear that when some members of the prophetic cult prophesied they would wear a hairy mantle to depict themselves as following in the line of Elijah (2Ki 1:8<\/span>). In the coming days of the Messiah they ‘will be ashamed of their vision’, that is they will not tell anyone what they have seen. So they will cease wearing a hairy mantle in order to deceive people. Instead they will depict themselves as honest sons of toil, as tillers of the ground and as bondmen, bound to menial service and therefore not free. For they will be ashamed for it to be known that they were once prophets.<\/p>\n Zec 13:6<\/strong><\/span><\/p>\n ‘And one shall say to him, “What are these wound in your hands?” Then he will answer, “Those with which I was wounded in the house of my friends.”<\/p>\n When people see the wounds made in the hands of the false prophets by their parents, and hear them say they are tillers of the soil, their suspicions will be aroused, for they will recognise the punishment of a false prophet. So they will ask what the wounds are, and the false prophet will make an excuse. The excuse is double edged. On the one hand he tries to persuade them that he received them while partying with his friends. But on the other hand the statement is also true, for those who really so dealt with him were truly his friends for they caused him to cease his false profession.<\/p>\n The One True Prophet Who was falsely pierced (Zec 12:10<\/span>) would also use these words. But in His case the words would be more ironic. He was wounded by those who had professed to be His friends (see Zec 13:7<\/span>).<\/p>\n Zec 13:4 And it shall come to pass in that day, [that] the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:<\/p>\n Ver. 4. The prophets shall be ashamed every one of his vision<\/strong> ] Of their Midianitish dreams, which they had first dreamed, and then told it for gospel to their fond neighbours. They shall be so clearly convinced, that they shall blush and bleed to think how they have been besotted, how many souls they have murdered, how often they have even straddled over hell’s mouth, and yet have been preserved, 2Th 2:10<\/span> ; 2Th 2:12<\/span> ; See Trapp on “<\/em> 2Th 2:10 “<\/em> See Trapp on “<\/em> 2Th 2:10 “<\/em> This makes them shame and shent disgrace<\/em> themselves in the presence of God and his people, saying, “O my God, I am ashamed, and blush to lift up my face to thee, my God; for our iniquities are increased over our head, and our guilt is grown up to the heavens,” Ezr 9:6<\/span> . This was fulfilled in those scribes and Pharisees that afterwards became believers, and said, with Saint Paul, “Beware of the concision. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh,” Phi 3:2-3<\/span> . Luther revolted from the Popish religion which he had held and maintained, taking it for an honour to be called apostate by them; that is, as he interpreted it, one that had fallen from the devil, Qui fidem diabolo datam non servavit.<\/em> Bugenhagius, when he first read Luther’s book de Captivitate Babylonica,<\/em> pronounced it to be the most pestilent piece that ever was published; but afterwards, when he had better considered, he grew ashamed of that rash censure, and protested that Luther only was in the right, and all that held not the same that he did were utterly deceived. Latimer was of the like mind after that he had once heard Bilney’s confession. Vergerius, after he had read Luther’s books with purpose to confute them, Denckius and Hetserus, two great Anabaptists in Germany, retracted their former false doctrines, and repented of their licentious and abominable practices (Scultet. Annul.). The former of them, being converted by Oecolampadius, grew ashamed of his pretended visions, and died piously at Basle. The latter was beheaded at Constance for his multiplied adulteries: which first he sought to defend by Scripture, but afterwards died very penitently, confessing his former filthinesses, giving glory to God, and taking shame to himself. These two were learned men, well skilled in the Hebrew; and had joined their forces in translating the prophets into the Dutch tongue. But oh how few such as these and of that sort of people shall a man meet with today! Copp, indeed, that arch-ranter, Venereus ille furcifer, et Cleri dehonestamentum,<\/em> is said to have newly set forth his recantation, which I have not yet seen, and therefore cannot tell what to say to it. Only I wish he deal not as Bernard Rotman, that first Anabaptist, and Islebius Agricola, that first Antinomian, did in Germany; who both of them, having condemned their own errors, and recanted them in a public auditory, printing their revocation, yet afterwards they relapsed into the same errors, and stoutly stood to them, when Luther was dead and more liberty was afforded, so hard a thing it is to get poison out when once swallowed down; and having once said yea to the devil, though but in a little, to say him nay again, when a man pleaseth; such a man especially, quem puduit non fuisse impudentem<\/em> (Augustin), who had gloried in his shame and taken pleasure in his unrighteousness, 2Th 2:12<\/span> qui noluit solita peccare,<\/em> who not wishing to become accustomed to sinning, as Seneca saith of some in his time, that is, none of the ordinary sort of sinners, but hath sought to out sin others, as unhappy boys strive who shall go furthest in the dirt. <\/p>\n<\/p>\n I will not say but such, by the Almighty power of God, may be reclaimed, and made to see that there is no fruit to be had of those errors and enormities whereof they are now ashamed, since the end of those things (in the desert of them) is death, Rom 6:21-22<\/span> ; but now being made free from sin, and become servants to God, they will have very great cause to be thankful to God for the cure; sith jealousy, frenzy, and heresy are held hardly curable, the leprosy in the head concludes a man utterly unclean, and excludes him the camp. Heresy is by the apostle compared to a precipice, vortex, or whirlpool, that first turns a man round, and then sucks him in, , Heb 12:9<\/span> , and by others to the Syren’s banks, covered with dead men’s bones, to Goodwin’s Sands, that swallow up all ships that come near them, or to the harlot’s house, whence few or none return alive, Pro 7:26-27<\/span> .<\/p>\n every one. Hebrew. ‘ish. App-44. <\/p>\n wear = put on. Some codices, with four early printed editions, and Aramaean, add “any more”. <\/p>\n Zec 13:4-6<\/p>\n IN THAT DAY (9) . . . Zec 13:4-6<\/p>\n (Zec 13:4-5) The false prophet shall himself be ashamed of his calling and his vision. In Act 19:13-20, Luke records a detailed description of one incident when this became literally true. Following their conversion at the preaching of Paul, certain false prophets, whom Luke describes as practicing magical arts, repented of their false teaching and burned their own books.<\/p>\n Zerr: Not wear a rough garment to deceive (Zec 13:4). Prophets of the miraculous times wore a special garb, and this means that those who would impose upon others will be forced to shed these garments. (See also Zec 13:5)<\/p>\n (Zec 13:6) Here is another clear prediction of the crucified Messiah. Its presence in this particular context, just following the reference to false prophets could be misleading. Him in this verse refers not to the false prophet, but to Him Whom they have pierced. (Zec 12:10)<\/p>\n Zerr: The subject becomes more specific and pertains to Christ personally (Zec 13:6). The wounds are those made in His hands and feet. In the house of my friends refers to Judas who was one of the apostles and who caused Jesus to be betrayed.<\/p>\n The wounds between thine arms are a vivid description of the scourging suffered by Jesus. The word is makkah and means a wound made by a stroke or blow. We are reminded of Isa 53:5, He was wounded (chalal-pierced) for our transgression and by His stripes we are healed, He was wounded in the house of His friends. To quote a cliche, with friends like that, He needed no enemies!<\/p>\n Questions<\/p>\n In the First Day<\/p>\n 1. The future glory of the restored Jewish nation was delayed by their _________________. <\/p>\n 2. The key to the final chapters of Zechariah is found in the phrase _________________.<\/p>\n 3. This term describes two days which from Zechariahs point of view were both in _________________.<\/p>\n 4. The first of these days describes _________________.<\/p>\n 5. The second day describes _________________.<\/p>\n 6. Review the four characteristics of the day of Jehovah. (See introduction of Zechariah.)<\/p>\n 7. Zechariahs first use of in the day (Zec 3:8-10) refers to _________________.<\/p>\n 8. What is the significance of the term Israel in Zec 12:1?<\/p>\n 9. Why does Zechariah here refer to Jehovah as the creator of the heavens and the earth and the spirit of man?<\/p>\n 10. The first period referred to by in that day is addressed to and has to do with _________________.<\/p>\n 11. The second period referred to as in that day has to do with _________________.<\/p>\n 12. Several things are said to be going to happen in the Messianic age. Each is introduced by in that day. They are:<\/p>\n a. In that day (1)<\/p>\n b. In that day (2)<\/p>\n c. In that day (3)<\/p>\n d. In that day (4)<\/p>\n e. In that day (5)<\/p>\n f. In that day (6)<\/p>\n g. In that day (7)<\/p>\n h. In that day (8)<\/p>\n i. In that day (9)<\/p>\n 13. Israel at the time of Zechariah could be none other than _________________.<\/p>\n 14. What of Jerusalem in the time of Messiahs first coming?<\/p>\n 15. What was to be the relationship of the Jews to all nations during the Messianic age?<\/p>\n 16. Historically the military action against which the Jews were least effective was the _________________.<\/p>\n 17. What is meant by Jehovah smiting the peoples and horses with blindness?<\/p>\n 18. Who are they of Jerusalem? (Zec 12:1)<\/p>\n 19. How does Zec 12:10 fix this section as being fulfilled in the Messianic age?<\/p>\n 20. Compare Zec 12:10-14 with Joh 19:34-37.<\/p>\n 21. What is the condition upon which Jews may again become part of Gods true Israel? (cf. Rom 11:17-24)<\/p>\n 22. Conversion is always an _________________ experience.<\/p>\n 23. How was the mourning over Him who they had pierced fulfilled on Pentecost?<\/p>\n 24. Who are all the families that remain?<\/p>\n 25. In connection with the mourning over Him whom they pierced a ___________ was to be opened for ____________ and _____________.<\/p>\n 26. The _________________ opened the fountain.<\/p>\n 27. _________________ relates the fountain to sin.<\/p>\n 28. _________________ relates the fountain to moral impurity or _________________.<\/p>\n 29. _________________ is frequently associated with uncleanness.<\/p>\n 30. The _________________ is generally credited with ministering the coup de grace to classic idolatry.<\/p>\n 31. What prophecy is condemned during the Messianic age?<\/p>\n 32. How does Zec 13:6 relate to Him whom they pierced?<\/p>\n 33. What is meant by the wounds between thine arms?<\/p>\n 34. Discuss Zechariah) Zec 12:7 in light of Act 2:23.<\/p>\n 35. What nation is symbolized historically by the sword?<\/p>\n 36. Jesus could be legally executed by _________________.<\/p>\n 37. Compare Zec 13:7 to Mat 26:31 and Mar 14:27.<\/p>\n 38. Following the death of Jesus the number of His followers was about _________________.<\/p>\n 39. Compare Zec 13:9 and 1Pe 1:6-7.<\/p>\n 40. To those who endured persecution, Jehovah gives _________________ and _________________ they acknowledge. Both are _________________.<\/p>\n 41. The _____________ is Gods new Israel.<\/p>\n the prophets: Jer 2:26, Mic 3:6, Mic 3:7 <\/p>\n wear: 2Ki 1:8, Isa 20:2, Mat 3:4, Mat 11:8, Mat 11:9, Mar 1:6, Rev 11:3 <\/p>\n rough garment to deceive: Heb. garment of hair to lie <\/p>\n Reciprocal: Gen 27:19 – I am Deu 13:1 – a prophet Jer 29:8 – Let Mat 6:1 – to be Mat 7:15 – which 2Pe 2:1 – there were<\/p>\n Zec 13:4. Not wear a rouarment to deceive. Prophets of the miraculous times wore a special garb, and this means that those who would impose upon others will be forced to shed these garments.<\/p>\n Zec 13:4-5. The prophets shall be ashamed every one of his vision That is, of the extraordinary communication which he pretended to have received, when he uttered a prophecy which he knew to be false. Neither shall they wear a rough garment to deceive The true prophets were wont to wear rough or hairy garments, and therefore the false ones did the same, in order to pass off their impostures; but the words here imply that they should do this no longer. But he shall say, I am no prophet The name they so much affected before, they shall quite disown. I am a husbandman; man taught me to keep cattle from my youth Disclaiming all pretensions to the character of a prophet, he shall profess himself to be no other than a plain, ordinary labouring man, employed in husbandry from his youth. Mr. Harmers observations on this passage, which he justly parallels with the declaration of Amo 1:14, go to show the incompatibility of such active and laborious employments with the retired and sedentary life of those who were trained up in the schools of the prophets, in order to qualify themselves for that profession.<\/p>\n 13:4 And it shall come to pass in that day, [that] the prophets shall {f} be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:<\/p>\n (f) God will make them ashamed of their errors and lies, and bring them to repentance, and they will no more wear prophet’s apparel to make their doctrine seem more holy.<\/p>\n This dangerous situation for the false prophets would lead them to hide their identity as prophets. They would not identify themselves in traditional ways (cf. 2Ki 1:8) but would deny that they were prophets. They would go so far as claiming to have been sold into slavery as field hands when they were only boys, so they could not possibly be prophets.<\/p>\n And it shall come to pass in that day, [that] the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive: 4. shall be ashamed ] Pusey compares Act 19:18-20. hath prophesied ] Rather, prophesieth, as R. V. a rough garment ] Lit. … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 13:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23074","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23074","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23074"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23074\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23074"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23074"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23074"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
LXX . . . And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision when he prophesies; and they shall clothe themselves with a garment of hair, because they have lied. And one shall say, I am not a prophet, for I am a tiller of the ground, for a man brought me up thus from my youth. And I will say to him What are these wounds between thine hands? and he shall say, Those with which I was wounded in my beloved house.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"