5. a husbandman] Lit. one tilling the ground, as Genesis 4:2. Comp. Amos 7:14, where however there is no repudiation as here of the prophetical office.

taught me to keep cattle] or possessed me as a serf, or chattel: adscriptus glebœ. I have been made a bondman, R. V.

Verse 5. - I am an husbandman. The imposter shall confess the truth about himself, and own that he is only "a tiller of the ground (ἄνθρωπος ἐργαζόμενος τὴν γῆν)," as Genesis 4:2. The abnegation in Amos 7:14 is quite different in character. Man taught me to keep cattle; literally, man bought (or, possessed) me; Revised Version, I have been made a bondman. So eager is he now to hide his false pretensions, that he is willing, to be considered a slave, employed from his youth in farm work, and therefore incapable of executing the prophetical office. Vulgate, Quoniam Adam exemplum meum ab adoloscentia mea; i.e. "I have followed the example of Adam in tilling the ground and in earning my bread by the sweat of my brow." St. Cyril and some modern commentators hold that the false prophet says this in sorrow and repentant, not with any idea of deceiving; and that herein is exhibited a signal instance of the grace of God in the Messanic period, when even such sinners are converted from the error of their ways. Zechariah 13:5The house of David and the inhabitants of Jerusalem represent the whole nation here, as in Zechariah 12:10. This cleansing will be following by a new life in fellowship with God, since the Lord will remove everything that could hinder sanctification. This renewal of life and sanctification is described in Zechariah 12:2-7. Zechariah 12:2. "And it will come to pass in that day, is the saying of Jehovah of hosts, I will cut off the names of the idols out of the land, they shall be remembered no more; and the prophets also and the spirit of uncleanness will I remove out of the land. Zechariah 12:3. And it will come to pass, if a man prophesies any more, his father and his mother, they that begat him, will say to him, Thou must not live, for thou hast spoken deceit in the name of Jehovah: and his father and his mother, they that begat him, will pierce him through because of his prophesying. Zechariah 12:4. And it will come to pass on that day, the prophets will be ashamed every one of his vision, at his prophesying, and will no more put on a hairy mantle to lie. Zechariah 12:5. And he will say, I am no prophet, I am a man who cultivates the land; for a man bought me from my youth. Zechariah 12:6. And if they shall say to him, What scars are these between thy hands? he will say, These were inflicted upon me in the house of my loves." The new life in righteousness and holiness before God is depicted in an individualizing form as the extermination of idols and false prophets out of the holy land, because idolatry and false prophecy were the two principal forms in which ungodliness manifested itself in Israel. The allusion to idols and false prophets by no means points to the times before the captivity; for even of gross idolatry, and therefore false prophecy, did not spread any more among the Jews after the captivity, such passages as Nehemiah 6:10, where lying prophets rise up, and even priests contract marriages with Canaanitish and other heathen wives, from whom children sprang who could not even speak the Jewish language (Ezra 9:2 ff.; Nehemiah 13:23), show very clearly that the danger of falling back into gross idolatry was not a very remote one. Moreover, the more refined idolatry of pharisaic self-righteousness and work-holiness took the place of the grosser idolatry, and the prophets generally depict the future under the forms of the past. The cutting off of the names of the idols denotes utter destruction (cf. Hosea 2:19). The prophets are false prophets, who either uttered the thoughts of their hearts as divine inspiration, or stood under the demoniacal influence of the spirit of darkness. This is evident from the fact that they are associated not only with idols, but with the "spirit of uncleanness." For this, the opposite of the spirit of grace (Zechariah 12:10), is the evil spirit which culminates in Satan, and works in the false prophets as a lying spirit (1 Kings 22:21-23; Revelation 16:13-14).

The complete extermination of this unclean spirit is depicted thus in Zechariah 13:3-6, that not only will Israel no longer tolerate any prophet in the midst of it (Zechariah 13:3), but even the prophets themselves will be ashamed of their calling (Zechariah 13:4-6). The first case is to be explained from the law in Deuteronomy 13:6-11 and Deuteronomy 18:20, according to which a prophet who leads astray to idolatry, and one who prophesies in his own name or in the name of false gods, are to be put to death. This commandment will be carried out by the parents upon any one who shall prophesy in the future. They will pronounce him worthy of death as speaking lies, and inflict the punishment of death upon him (dâqar, used for putting to death, as in c. Zechariah 12:10). This case, that a man is regarded as a false prophet and punished in consequence, simply because he prophesies, rests upon the assumption that at that time there will be no more prophets, and that God will not raise them up or send them any more. This assumption agrees both with the promise, that when God concludes a new covenant with His people and forgives their sins, no one will teach another any more to know the Lord, but all, both great and small, will know Him, and all will be taught of God (Jeremiah 31:33-34; Isaiah 54:13); and also with the teaching of the Scriptures, that the Old Testament prophecy reached to John the Baptist, and attained its completion and its end in Christ (Matthew 11:13; Luke 16:16, cf. Matthew 5:17). At that time will those who have had to do with false prophecy no longer pretend to be prophets, or assume the appearance of prophets, or put on the hairy garment of the ancient prophets, of Elias for example, but rather give themselves out as farm-servants, and declare that the marks of wound inflicted upon themselves when prophesying in the worship of heathen gods are the scars of wounds which they have received (Zechariah 13:4-6). בּושׁ מן, to be ashamed on account of (cf. Isaiah 1:29), not to desist with shame. The form הנּבאתו in Zechariah 13:4 instead of הנּבאו (Zechariah 13:3) may be explained from the fact that the verbs לא and לה frequently borrow forms from one another (Ges. 75, Anm. 20-22). On אדּרת שׂער, see at 2 Kings 1:8. למען כּחשׁ, to lie, i.e., to give themselves the appearance of prophets, and thereby to deceive the people. The subject to ואמר in Zechariah 13:5 is אישׁ from Zechariah 13:4; and the explanation given by the man is not to be taken as an answer to a question asked by another concerning his circumstances, for it has not been preceded by any question, but as a confession made by his own spontaneous impulse, in which he would repudiate his former calling. The verb הקנה is not a denom. of מקנה, servum facere, servo uti (Maurer, Koehler, and others), for miqneh does not mean slave, but that which has been acquired, or an acquisition. It is a simple hiphil of qânâh in the sense of acquiring, or acquiring by purchase, not of selling. That the statement is an untruthful assertion is evident from Zechariah 13:6, the two clauses of which are to be taken as speech and reply, or question and answer. Some one asks the prophet, who has given himself out as a farm-servant, where the stripes (makkōth, strokes, marks of strokes) between his hands have come from, and he replies that he received them in the house of his lovers. אשׁר הכּיתי, ἅς (sc., πληγάς) ἐπλήγην: cf. Ges. 143, 1. The questioner regards the stripes or wounds as marks of wounds inflicted upon himself, which the person addressed had made when prophesying, as is related of the prophets of Baal in 1 Kings 18:28 (see the comm.). The expression "between the hands" can hardly be understood in any other way than as relating to the palms of the hands and their continuation up; the arms, since, according to the testimony of ancient writers (Movers, Phniz. i. p. 682), in the self-mutilations connected with the Phrygian, Syrian, and Cappadocian forms of worship, the arms were mostly cut with swords or knives. The meaning of the answer given by the person addressed depends upon the view we take of the word מאהבים. As this word is generally applied to paramours, Hengstenberg retains this meaning here, and gives the following explanation of the passage: namely, that the person addressed confesses that he has received the wounds in the temples of the idols, which he had followed with adulterous love, so that he admits his former folly with the deepest shame. But the context appears rather to indicate that this answer is also nothing more than an evasion, and that he simply pretends that the marks were scars left by the chastisements which he received when a boy in the house of either loving parents or some other loving relations.

Zechariah 13:5 Interlinear
Zechariah 13:5 Parallel Texts


Zechariah 13:5 NIV
Zechariah 13:5 NLT
Zechariah 13:5 ESV
Zechariah 13:5 NASB
Zechariah 13:5 KJV

Zechariah 13:5 Bible Apps
Zechariah 13:5 Parallel
Zechariah 13:5 Biblia Paralela
Zechariah 13:5 Chinese Bible
Zechariah 13:5 French Bible
Zechariah 13:5 German Bible

Bible Hub