Seventh-day Adventist Bible CommentaryZechariah 13

In that day. A special reference to the day of the Messiah already mentioned in ch. 12:10. The coming of the Redeemer would, in a special way, call men’s attention to God’s provision for sin. There had always been a fountain open. By faith in a Saviour to come men had ever been able to obtain forgiveness of sin. But they had largely ignored the provision for salvation. Now a new invitation was to be given.

Cut off. Verses 2–5 predict the purification of the land from idols and false prophets. The abhorrence with which false prophets will be held is graphically illustrated by the invoking of a law similar to the ancient code concerning certain apostate children (Deut. 13:6–10; cf. Deut. 18:20). Israel had been especially plagued by false prophets (Jer. 23:9–40; Eze. 13:1–23). In the new economy that God proposed to establish following the first advent of the Messiah it was of especial importance that all false religious teachers be removed and their misleading declarations silenced. False prophets and false religious teachers have since ancient times been the plague of the church of God and will continue to be till the end of time (Matt. 24:24; 2 Thess. 2:9, 10; Rev. 13:13, 14). The only security against their delusive teachings is to have the mind thoroughly fortified with the truths of the Bible (see on Eze. 22:25).

In thine hands. Literally, “between thy hands.” Some interpret this phrase as meaning “back” (RSV), comparing it with the expression “between his arms” (2 Kings 9:24), meaning, apparently, “back.” The arrow that smote Jehoram between his arms came out at the heart. However, the word there is “arms” (Heb. zero‘im) and not hands (Heb. yadim), and we cannot be certain that the two expressions are identical in meaning. In its context the question concerning these wounds seems to be addressed to the converted false prophet (Zech. 13:5, 6). Some interpreters have applied this text to Christ as predictive of His scourging and wounds received at the hands of those who should have been His friends (see Matt. 27:26; Mark 14:65; 15:15; Luke 22:63; John 19:1, 17, 18). This must be done by secondary application or by making a break after Zech. 13:5 and by connecting v. 6 with v. 7, which is clearly predictive of Christ (Matt. 26:31).

Smite the shepherd. Jesus applied these words to Himself (Matt. 26:31). The sheep were scattered when His disciples fled before He was taken to His trial and death (see Matt. 26:56; John 16:32).

Turn mine hand. This phrase may be understood either in a good sense, as in Isa. 1:25, or in a bad sense, as in Amos 1:8. In the former sense it is an assurance of comfort and protection to His “little ones,” in the latter a prediction that difficulties and distress would extend even to the meek and lowly of the flock.

Shall be cut off. Zechariah here gives a forecast of conditions in terms of how events would have occurred had Israel cooperated with the plans and purposes of Heaven (see p. 30). A large number, though not all, would have accepted the Messiah. His death would have been followed by times of great distress, a time of cutting off for those unwilling to accept Him, and a time of purification (v. 9) for those who were His followers. The proportion here given (two thirds cut off and one third left) need not be taken in the absolute sense, though doubtless then as later the majority would refuse God’s proffered salvation (Matt. 22:14).

It is my people. With the purified remnant God would re-establish His covenant. Compare Eze. 37:23; Hosea 2:23.