Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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- 19,831 / 19,831
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- en
Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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- 0 / 25,592
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Zechariah 13 Introduction
After the humiliation and conversion of the Jews, foretold in the preceding chapter, they are here promised the full pardon of their sins, and a deliverance from idolatry and false prophets, Zechariah 13:1-6. Prophecy concerning the death of the Messiah, and the persecution of his disciples, Zechariah 13:7. The remaining verses may refer to those Jewish converts to Christianity who survived the calamities which their country suffered from the Romans, Zechariah 13:8, Zechariah 13:9.
INTRODUCTION TO Zechariah 13
In this chapter are prophecies concerning the purification of the penitent Jews before spoken of; the removal of idols, and false prophets, out of the earth; the death of Christ; the destruction of the greater part of men, and the salvation of a few of them. The cleansing of such that mourn for sin, in a fountain opened for that purpose, is spoken of, Zechariah 13:1 the utter abolition of idols, and false prophets, and unclean spirits, is affirmed, Zechariah 13:2 the parents of false prophets will forbid them to prophesy; they themselves will be ashamed of their visions; they will throw off the rough garment, which was a token of their being prophets, and by which they deceived: they will confess they are no prophets, and what they are, and own the wounds they have received from their friends on that account, Zechariah 13:3 and whereas the Messiah, as pierced and crucified, is spoken of in the preceding chapter Zechariah 12:10, whose blood is the cleansing fountain mentioned in this, an account is given of his death; who is described by his office, the Shepherd of the Lord; and by his natures, human and divine, the Man his fellow; his death is signified by smiting with the sword, which was done by the order of the Lord; the consequences of which were the scattering of the sheep, and the turning of the hand of the Lord upon them in a way of mercy, Zechariah 13:7 and then it is declared that two parts in three of the land should be cut off, and a third part saved, but yet so as by fire, whom the Lord would own as his people, and they should acknowledge him to be their God, Zechariah 13:8.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Zec 13:1-9.
Zec 13:1-9.
CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS.
1. Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
fountain opened--It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel) after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes"
(Ge 21:19)
[MOORE]. It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar
(Ex 30:18).
for sin . . . uncleanness--that is, judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices
(1Co 1:30; Heb 9:13, 14; 1Jo 1:7;
compare
Eze 36:25).
Sin in Hebrew is literally a missing the mark or way.
In that day there shall be a fountain opened - Zechariah often repeats, "in that day" Zechariah 12:3-4, Zechariah 12:6, Zechariah 12:8-9, Zechariah 12:11; Zechariah 13:1-2, Zechariah 13:4; Zechariah 14:6, Zechariah 14:8, Zechariah 14:13, Zechariah 14:20, resuming his subject again and again, as a time not proximate, but fixed and known of God, of which he declared somewhat. It is "that day" which "Abraham desired to see, and saw it" John 8:56, whether by direct revelation, or in the typical sacrifice of Isaac, "and was glad:" it was "that day" which "many prophets and kings and righteous men desired to see" Matthew 13:17; Luke 10:24, and in patience waited for it,: "the" one "day of salvation" of the Gospel. He had spoken of repentance, in contemplation of Christ crucified; he now speaks of forgiveness and cleansing, of sanctification and consequent obedience. The "fountain shall be" not simply "opened," but shall remain open. Isaiah had already prophesied of the refreshment of the Gospel. "When the poor and needy seek water and there is none, and their tongue faileth for thirst, I, the Lord, will hear them, I, the God of Israel, will not forsake them. I will open rivers in high places and fountains in the midst of the valleys" Isaiah 41:17-18; here it is added, "for sin. and for uncleanness."
There were "divers" Hebrews 9:10 symbolical "washings" under the law; the Levites were "sprinkled with the water of purifying" Numbers 8:7, literally, "the water of taking away of sin: living waters" Numbers 19:17, put to the ashes of an heifer, were appointed as a "water for" (removing) "defilements" (Numbers 19:9, Numbers 19:13, Numbers 19:20-21 bis; Numbers 31:23); "a cleansing of sin" Numbers 19:9. Now, there should be one ever-open fountain for all "the house of David." Theodoret: "Who that fountain is, the Lord Himself teacheth through Jeremiah, 'they have forsaken Me, the fountain of living waters' Jeremiah 2:13; and in the Gospel He says, 'If any man thirst, let him come unto Me and drink' John 7:37; and 'The water which I shall give him, is a fountain of living water, gushing up to everlasting life' John 4:14. This was 'open to the house of David;' for of that kindred He took human nature. It was opened also 'for the dwellers of Jerusalem,' for the sprinkling of holy baptism; through which we have received remission of sins." Cyril: "That, receiving divine and holy baptism, we are sprinkled with the Blood of Christ to the remission of sins, who can doubt?" Dionysius: "Of this fountain much was foretold by Ezekiel, 'that a fountain should issue forth from the temple of the Lord, and 'go down into the desert' Ezekiel 47:1, Ezekiel 47:8-9, and 'every soul, to whom it shall come, shall live;' and Joel, 'A fountain shall come forth of the house of the Lord, and water the valley of Shillim' Joel 3:18. Of this fountain Peter said to the Jews, when 'pricked in the heart' and seeking forgiveness, 'Let everyone of you be baptized in the Name of Jesus Christ for the remission of sins'" Acts 2:37-38.
In that day there shall be a fountain opened - This chapter is a continuation of the preceding, and should not have been separated from it.
A fountain - The source of mercy in Christ Jesus; perhaps referring to the death he should die, and the piercing of his side, when blood and water issued out.
To the house of David - To David's family, and such like persons as it included. See the history of David and his sons, and then learn for whom Christ shed his blood.
Inhabitants of Jerusalem - Such like persons as the Jews were in every part of their history, and in their last times, when they clamoured for the blood of Christ, and pursued him unto death! Learn from this also for whom Christ died! These were the worst of the human race; and if he died for them, none need despair. They rejected, betrayed, crucified, slew, and blasphemed Christ, and afterwards persecuted his followers. For these he died! Yes: and he tasted death for Every Man.
For sin and for uncleanness - For the removal of the guilt of sin, and for the purification of the soul from the uncleanness or pollution of sin.
In that day there shall be a fountain opened,.... Which Aben Ezra and Kimchi understand literally; but R. Moses the priest figuratively; and so the Targum, which interprets it of the doctrine of the law being open as a fountain of water; and so Abendana, who compares it with Isaiah 2:3 but rather it should be understood of the preaching of the Gospel, and the administration of Gospel ordinances; though better of Christ himself, the fountain of gardens, and of living waters, from whose pierced side, of whom mention is made as pierced in the preceding chapter Zechariah 12:10, sprung blood and water; blood for justification, remission, and cleansing, and water for sanctification: and best of all of his blood particularly, called a "fountain", not so much for the quantity of blood shed, as for its full virtue and efficacy to answer the purposes for which it was shed; it being the blood not only of man, and of an innocent man, but of the Son of God; and may be said to be "opened", because of its continued virtue to cleanse from sin; it is not sealed, but opened, and always stands open; there is no hinderance or obstruction in coming to it; not the meanness or poverty of persons, they that have no money may come to these waters; nor their sinfulness, even though they are the chief of sinners; nor their being of this and the other nation, it is exposed to all; to all that the Father has given to Christ; to all sensible sinners: though it follows,
to the house of David, and to the inhabitants of Jerusalem; for this, as it may be literally understood of the Jews in the latter day, including their great men and common people, high and low, rich and poor; so mystically of all the family of Christ the son of David, and of all that belong to the heavenly Jerusalem, even the whole church of the firstborn, whose names are written in heaven:
for sin, and for uncleanness; that is, for sin, which is uncleanness; sin is an unclean thing, and has defiled all human nature, and nothing can remove the pollution of it; but the blood of Christ can remove it, and that being shed makes atonement for it, procures the pardon of it, and justifies from it in the sight of God; and being sprinkled on the conscience, removes it from that. The Targum interprets it mystically of the forgiveness of sins, paraphrasing it thus,
"I will forgive their iniquities, as they are cleansed with the water of sprinkling, and the ashes of the heifer, which is for sin.''
No translation yet.
In this chapter we have, I. Some further promises relating to gospel-times. Here is a promise of the remission of sins (Zec 13:1), of the reformation of manners (Zec 13:2), and particularly of the convicting and silencing of false prophets, Zec 13:2-6. II. A clear prediction of the sufferings of Christ and the dispersion of his disciples thereupon (Zec 13:7), of the destruction of the greater part of the Jewish nation not long after (Zec 13:8), and of the purifying of a remnant of them, a peculiar people to God, Zec 13:9.