Zechariah 12:2

Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Zechariah 12:2. Behold, I will make Jerusalem a cup of trembling — “An inebriating and stupifying potion of the strongest liquor and drugs. Jerusalem shall strike the nations with dread and astonishment.” When they shall be in the siege — “A future siege, after the final restoration of the Jews.” — Newcome. See on Zechariah 14:3; Revelation 20:9. “It is not difficult to perceive,” says Blayney, “that the prophecies in this and the two following chapters relate to future times, and most probably to those predicted by Ezekiel in the 38th and 39th chapters; where it is said that Israel, after their restoration and return to their own country, would be assailed by a combination of many nations. Such an invasion is also here foretold; but it is not to be expected that all the particulars of a distant prophecy should be clearly understood, before the time of its accomplishment. It is at least likely that when the time shall come for the re-establishment of the Jews, (of which sufficient intimation is given in the prophecies both of the Old and New Testaments,) and they shall begin to collect themselves, and attempt a settlement in their ancient possessions, such a measure will create jealousy and uneasiness, in those powers more especially who are interested in the dominion over those countries. The Turks, we know, are at present, and long have been, in possession of the country of Palestine; and in the opinion of many, who have brought specious arguments to justify it, particularly of the learned Joseph Mede, (p. 674 and 816,) their prince is intended by Gog, prince of Meshech and Tubal, Ezekiel 38:2, &c.; and by the king of the north, Daniel 11:40, &c.; concerning whom the like things are prophesied in those chapters respectively. Now should that power subsist at the time, it may fairly be presumed, that he, and any other power in the like circumstances, would oppose with all their might an attempt to set up an independent sovereignty in those parts. But, without pretending to determine precisely concerning the invaders, the substance of the prophecy in this, and on to the seventh verse of the next chapter, will be found to amount to this; that Jerusalem will be besieged by a multitude of hostile nations, to the great terror of the people in its vicinity, as well as of Judah itself; but that the attempts of those nations will be frustrated through the special interposition of the Deity, and will terminate in their total discomfiture and ruin, and in the permanent peace and prosperity of the victorious Jews. After which, the Jews will be brought at length to see and lament the sin of their forefathers in putting their Messiah to death, and thereupon will have the means of purification and atonement afforded them; and, being thus cleansed from past guilt, will renounce all their former offensive practices, and carefully abstain from a future repetition of them.” To these views of Dr. Blayney, on the important subject of the restoration of the Jews to their own land, however probable upon the whole, there seems to be one great objection. Inasmuch as God cast the Jews out of their land for rejecting and crucifying the Messiah, it seems highly improbable that he should restore them to it while they remain in impenitence and unbelief, and in a state of enmity to that Messiah. It appears much more likely that, previous to their restoration, they must be made sensible of the great guilt which their nation contracted by the commission of that sin, and of the various other sins which accompanied it; and that they must be truly humbled and brought to a thorough repentance as a people, before God will open the way in any degree for their restoration. It is certain that, as they were carried captive into Babylon chiefly to punish them for the sin of idolatry, so no way was made for their restoration from that captivity, till they were generally humbled and made truly penitent for that sin.

Matthew Henry's Concise Commentary

12:1-8 Here is a Divine prediction, which will be a heavy burden to all the enemies of the church. But it is for Israel; for their comfort and benefit. It is promised that God will make foolish the counsels, and weaken the courage of the enemies of the church. The exact meaning is not clear; but God often begins by calling the poor and despised; and in that day even the feeblest will resemble David, and be as eminent in courage and every thing good. Desirable indeed is it that the examples and labours of Christians should render them as fire among wood, as a torch in a sheaf, to kindle the flame of Divine love, to spread religion on the right hand and on the left.

Barnes' Notes on the Bible

I will make Jerusalem a cup of trembling - For encouragement, He promises the victory, and at first mentions the attack incidentally. Jerusalem is as a cup or basin, which its enemies take into their hands; a stone, which they put forth their strength to lift; but they themselves reel with the draught of God's judgments which they would give to others, they are torn by the stone which they would lift to fling. The image of the "cup" is mostly of God's displeasure, which is given to His own people, and then, His judgment of chastisement being exceeded, given in turn to those who had been the instruments of giving it . Thus, Isaiah speaks of "the cup of trembling." Thou, "Jerusalem, hast drunk the dregs of the cup of trembling, hast wrung them out. Therefore hear thou this, thou afflicted and drunken but not with wine. Thus saith thy Lord, the Lord, and thy God that pleadeth the cause of His people, Behold, I have taken out of thine hand the cup of trembling, the dregs of the cup of My fury; thou shalt no more drink it again: but I will put it into the hand of them that afflict thee" Isaiah 51:17, Isaiah 51:21-23. Jeremiah speaks of "the cup of God's anger," as given by God first to Jerusalem, then to all whom Nebuchadnezzar should subdue, then to Babylon itself Jeremiah 25:15-26; and as "passing through" to Edom also Lamentations 4:21; Jeremiah 49:12; Ezekiel, of "Aholibah" Ezekiel 23:31-33 (Jerusalem) "drinking the cup of Samaria." In Jeremiah alone, Babylon is herself the cup. "Babylon" is "a golden cup in the Lord's hand, that made all the nations drunken; the nations have drunken of the wine; therefore the nations are mad" Jeremiah 51:7. Now Jerusalem is to be, not an ordinary cup, but a large "basin" or vessel, from which all nations may drink what will make them reel.

"And also upon Judah will it be in the siege against Jerusalem, that is, the burden of the word of the Lord which was on Israel" should be "upon Judah," that is, upon all, great and small.

Jamieson-Fausset-Brown Bible Commentary

2. cup of trembling—a cup causing those who drink it to reel (from a Hebrew root "to reel"). Jerusalem, who drank the "cup of trembling" herself, shall be so to her foes (Isa 51:17, 22; Jer 13:13). Calvin with the Septuagint translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better.

both against Judah—The Hebrew order of words is literally, "And also against Judah shall he (the foe) be in the siege against Jerusalem"; implying virtually that Judah, as it shares the invasion along with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. Maurer with Jerome translates, "Also upon Judah shall be (the cup of trembling); that is, some Jews forced by the foe shall join in the assault on Jerusalem, and shall share the overthrow with the besiegers. But Zec 12:6, 7 show that Judah escapes and proves the scourge of the foe.

Matthew Poole's Commentary

I will make Jerusalem; that weak, unwalled, poor, and thinly inhabited city, type of the church; and much more the church, which is antitype to Jerusalem.

A cup of trembling; they shall drink their own bane whose swords be drinking the blood of the inhabitants of this Jerusalem; there is poison mixed in the cup of the wrath of God, which he will put into the hands of such wicked ones, and they must drink it off.

Unto all the people round about; to the heathen round about, to all of them; all have more or less at one time or other molested Jerusalem, and God remembers it, and hath provided for them a cup of astonishment against the day in which they besiege her, thinking then to finish all their attempts against Jerusalem.

When they shall be in the siege: strange siege laid against a whole country, and mighty powers will be little enough to do this, it requires a most extraordinary provision; now when all this is in readiness and no visible means of escape, then will God make them drink the wine of astonishment and cast them into a dead sleep.

Against Judah; the land of Judah.

Against Jerusalem; typical and mystical, the church of Christ.

I will make Jerusalem; that weak, unwalled, poor, and thinly inhabited city, type of the church; and much more the church, which is antitype to Jerusalem.

A cup of trembling; they shall drink their own bane whose swords be drinking the blood of the inhabitants of this Jerusalem; there is poison mixed in the cup of the wrath of God, which he will put into the hands of such wicked ones, and they must drink it off.

Unto all the people round about; to the heathen round about, to all of them; all have more or less at one time or other molested Jerusalem, and God remembers it, and hath provided for them a cup of astonishment against the day in which they besiege her, thinking then to finish all their attempts against Jerusalem.

When they shall be in the siege: strange siege laid against a whole country, and mighty powers will be little enough to do this, it requires a most extraordinary provision; now when all this is in readiness and no visible means of escape, then will God make them drink the wine of astonishment and cast them into a dead sleep.

Against Judah; the land of Judah.

Against Jerusalem; typical and mystical, the church of Christ.

Gill's Exposition of the Entire Bible

Behold, I will make Jerusalem a cup of trembling unto all the people round about,.... The Targum renders it,

"a vessel full of inebriating liquor;''

which intoxicates and makes giddy, and causes to tremble, stagger, and fall like a drunken man. The phrase denotes the punishment inflicted by the Lord upon the enemies of his church and people; see Isaiah 51:22,

when they shall be in the siege both against Judah and against Jerusalem; not by Antiochus Epiphanes; nor by Titus Vespasian; nor by Gog and Magog, as Kimchi; but by the antichristian powers, especially the Mahometan nations, the Turks, which shall come against Jerusalem, when the Jews are returned thither, and resettled in their own land; see Ezekiel 38:5. The words should be rendered, "and upon Judah shall it be" (y), i.e. the cup of trembling, "in the siege against Jerusalem"; according to the Targum, and the Jewish commentators, the nations of the earth shall bring the men of Judah by force to join with them in the siege of Jerusalem; as, in the times of Antiochus, many of the Jews were drawn in to fight against their brethren; but the meaning is, that not only the wrath of God will come upon the Mahometan nations that shall besiege Jerusalem; but also on those who bear the Christian name, who are Jews outwardly, but not inwardly; and shall join with the Turks in distressing the people of the Jews upon their return to their own land: to besiege Judah, or a country, is not proper and pertinent: Jerusalem, when again in the hands of the Jews, according to this prophecy, only is to be besieged, as it will, by the Turks; and it should be observed, that it never was besieged by Antiochus, and therefore the prophecy can not be applied to his times, as it is by many.

(y) "et etiam super Jehudah erit", Pagninus, Montanus, Burkius.

Geneva Study Bible

Behold, I will make Jerusalem a {b} cup of trembling to all the people around, when they shall be in the siege both against Judah and against Jerusalem.

(b) Jerusalem will be defended against all her enemies: so will God defend all Judah also, and will destroy the enemies.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

2. cup of trembling] Rather, bowl of reeling. The word is used of the bowl or bason in which the blood of the Paschal lamb was caught, Exodus 12:22, of the bowls used in the Temple service, 1 Kings 7:50, and more generally, 2 Samuel 17:28. Jerusalem stands forth like some vast bowl or bason, round which all nations gather, eager to swallow down its inviting contents. But the draft proves to be far other than they anticipated, and they reel and stagger back from it, confused and discomfited. A similar figure, though of a “cup” (a different Hebrew word), occurs frequently elsewhere, e.g. Psalm 75:8; Isaiah 51:17; Isaiah 51:22; Jeremiah 51:7.

people] peoples, R. V., and so in Zechariah 12:3-4; Zechariah 12:6.

when they shall be in the siege, &c.] This is a clause of considerable difficulty. The rendering in the text of A. V. cannot be maintained. That in the margin is, as Pusey remarks, “too elliptical.” The same may, with him, be said of the rendering which has found supporters both in ancient and modern times, and also upon Judah shall it be (to be, or to fight) in the siege against Jerusalem; i.e. either “it shall happen to Judah” voluntarily, through civil war, or (since that idea is absolutely contradicted by the full alliance and agreement between Judah and Jerusalem described in Zechariah 12:5-6), “it shall be incumbent upon Judah,” because he shall be compelled against his will by the invading nations to join them, to take part in the siege. Pusey’s own rendering, which is that adopted in R. V., is, “And also upon Judah will it be in the siege against Jerusalem, i.e. the burden of the word of the Lord, which was upon Israel, should be upon Judah.” The objection to this is that the reference to the beginning of Zechariah 12:1 for a subject to the verb “it shall be” is remote and confusing. On the whole it is perhaps best to render, “And also on (or over) Judah it (i.e. the protection and deliverance implied in the first clause of the verse) shall be, in the siege,” &c. Signal as was the deliverance of Jerusalem in the time of Hezekiah, it did not extend beyond the city itself (2 Kings 18:13; Isaiah 36:1). Now the country at large should share in the deliverance of the capital.

Pulpit Commentary

Verse 2. - A cup of trembling; a bowl of reeling - a bowl whose contents cause staggering and reeling, ὡς πρόθυρα σαλευόμενα, "as tottering porticoes" (Septuagint); superliminare crapulae (Vulgate). This Jerome explains to mean that any one who crosses the threshold of Jerusalem in hostile guise shall totter and fall. Jerusalem is the capital and type of the Messianic theocracy; the hostile powers of the world crowd round her, like thirsting men round a bowl of wine; but they find the drought is fatal to them; they stagger back discomfited and destroyed. The figure of the cup and drunkenness is often employed to denote the judgment of God upon transgressors, which makes them incapable of defence or escape (comp. Isaiah 51:17; Jeremiah 25:15, etc.; Jeremiah 51:39, 57; Habakkuk 2:16). The people; the peoples (so vers. 3, 4, 6). The heathen nations who war against God's people. When they shall be in the siege, etc. This gives a good sense, but the Hebrew will not allow it. Septuagint, Ἐν τῇ Ἰουδαίᾳ ἔσται περιοχὴ ἐπὶ Ἱερουσαλήμ, "In Judaea there shall be a blockade against Jerusalem;" Vulgate, Sed et Juda erit in obsidione contra Jerusalem, which may mean that Judah shall be among those that besiege Jerusalem, or when Jerusalem is beset Judah shall suffer the same calamity. Pusey and Revised Version render, "And upon Judah also shall it [i.e. 'the burden'] be in the siege against Jerusalem." Cheyne, "And also on [or, 'over '] Judah it [i.e. the protection and deliverance implied in the first clause of the verse] shall be, in the siege," etc. Any interpretation of the passage which makes Judah join with the enemy in attacking Jerusalem is precluded by the very intimate union between Judah and Jerusalem denoted in vers. 4-7, and by the hostility of the nations against Judah. Cheyne's explanation is hardly a natural one, however suitable. Lowe ('Hebr. Stud. Comm.') renders, "And also on Judah [shall fall this reeling] during the siege [which is to take place] against Jerusalem." It seems best to render, with Alexander, "Also against Judah shall it be in the siege against Jerusalem," i.e. not only the mother city, but all the country, shall be exposed to hostile invasion. This suits ver. 5, where the chieftains of Judah are represented as trusting in the valour of the inhabitants of Jerusalem when they are incurring the same danger. Zechariah 12:2

Keil and Delitzsch Biblical Commentary on the Old Testament

"Behold, I make Jerusalem a reeling-basin for all the nations round about, and upon Judah also will it be at the siege against Jerusalem. Zechariah 12:3. And it will come to pass on that day, I will make Jerusalem a burden-stone to all nations: all who lift it up will tear rents for themselves; and all the nations of the earth will gather together against it. Zechariah 12:4. In that day, is the saying of Jehovah, will I smite every horse with shyness, and its rider with madness, and over the house of Judah will I open my eyes, and every horse of the nations will I smite with blindness." These verses allude to an attack on the part of the nations upon Jerusalem and Judah, which will result in injury and destruction to those who attack it. The Lord will make Jerusalem a reeling-basin to all nations round about. Saph does not mean threshold here, but basin, or a large bowl, as in Exodus 12:22. רעל is equivalent to תּרעלה in Isaiah 51:17 and Psalm 60:5, viz., reeling. Instead of the goblet, the prophet speaks of a basin, because many persons can put their mouths to this at the same time, and drink out of it (Schmieder). The "cup of reeling," i.e., a goblet filled with intoxicating drink, is a figure very frequently employed to denote the divine judgment, which intoxicates the nations, so that they are unable to stand any longer, and therefore fall to the ground and perish (see at Isaiah 51:17).

Psalm 60:2 has been explained in very different ways. It is an old and widespread view, that the words "also upon Judah will it be," etc., express the participation of Judah in the siege of Jerusalem. The Chaldee and Jerome both adopt this explanation, that in the siege of Jerusalem Judah will be constrained by the nations to besiege the capital of its own land. The grammatical reason assigned for this view is, that we must either take היה with על in the sense of obligation (it will also be the duty of Judah: Mich., Ros., Ewald), or supply סף־רעל as the subject to יהיה: the reeling-basin will also come upon Judah. But there is great harshness in both explanations. With the former, להלּחם, or some other infinitive, would hardly have been omitted; and with the latter, the preposition ל would stand before יהוּדה, instead of על. Moreover, in what follows there is no indication whatever of Judah's having made common cause with the enemy against Jerusalem; on the contrary, Judah and Jerusalem stand together in opposition to the nations, and the princes of Judah have strength in the inhabitants of Jerusalem (Psalm 60:5), and destroy the enemy to save Jerusalem (Psalm 60:6). Moreover, it is only by a false interpretation that any one can find a conflict between Judah and Jerusalem indicated in Zechariah 14:14. And throughout it is incorrect to designate the attitude of Judah towards Jerusalem in these verses as "opposition," - a notion upon which Ebrard (Offenb. Joh.) and Kliefoth have founded the marvellous view, that by Jerusalem with its inhabitants and the house of David we are to understand the unbelieving portion of Israel; and by Judah with its princes, Christendom, or the true people of God, formed of believing Israelites, and increased by believing Gentiles. Judah is not opposed to Jerusalem, but simply distinguished from it, just as the Jewish kingdom or people is frequently designated by the prophets as Jerusalem and Judah. The גם, which does not separate, but adds, is of itself inapplicable to the idea of opposition. Consequently we should expect the words וגם על יה to express the thought, that Judah will be visited with the same fate as Jerusalem, as Luther, Calvin, and many others follow the Peshito in supposing that they do. היה על has then the meaning to happen, to come over a person; and the only question is, What are we to supply in thought as the subject? The best course is probably to take it from the previous clause, "that which passes over Jerusalem;" for the proposal of Koehler to supply mâtsōr as the subject is precluded by the circumstance that mâtsōr, a siege, can only affect a city or fortress (cf. Deuteronomy 20:20), and not a land. The thought is strengthened in Zechariah 12:3. Jerusalem is to become a burden-stone for all nations, which inflicts contusions and wounds upon those who try to lift it up or carry it away ("experiencing no hurt itself, it causes great damage to them:" Marck). The figure is founded upon the idea of the labour connected with building, and not upon the custom, which Jerome speaks of as a very common one in his time among the youth of Palestine, of testing and exercising their strength by lifting heavy stones. There is a gradation in the thought, both in the figure of the burdensome stone, which wounds whoever tries to lift it, whilst intoxicating wine only makes one powerless and incapable of any undertaking, and also in the description given of the object, viz., in Zechariah 12:2 all nations round about Jerusalem, and in Zechariah 12:3 all peoples and all nations of the earth. It is only in the last clause of Zechariah 12:3 that the oppression of Jerusalem indicated in the two figures is more minutely described, and in Zechariah 12:4 that its overthrow by the help of God is depicted. The Lord will throw the mind and spirit of the military force of the enemy into such confusion, that instead of injuring Jerusalem and Judah, it will rush forward to its own destruction. Horses and riders individualize the warlike forces of the enemy. The rider, smitten with madness, turns his sword against his own comrades in battle (cf. Zechariah 14:3; Judges 7:22; 1 Samuel 14:20). On the other hand, Jehovah will open His eyes upon Judah for its protection (1 Kings 8:29; Nehemiah 1:6; Psalm 32:8). This promise is strengthened by the repetition of the punishment to be inflicted upon the enemy. Not only with alarm, but with blindness, will the Lord smite their horses. We have an example of this in 2 Kings 6:18, where the Lord smote the enemy with blindness in answer to Elisha's prayer, i.e., with mental blindness, so that, instead of seizing the prophet, they fell into the hands of Israel. The three plagues, timmâhōn, shiggâ‛ōn, and ‛ivvârōn, are those with which rebellious Israelites are threatened in Deuteronomy 28:28. The "house of Judah" is the covenant nation, the population of Judah including the inhabitants of Jerusalem, as we may see from what follows.