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 different fate from that of the larger whole which is about to be dispersed” (Kliefoth). On the fulfilment of this verse, we read in Mat 26:31-32, and Mar 14:27, that the bringing back of the hand of the Lord over the small ones was realized first of all in the case of the apostles. After the institution of the Lord's Supper, Christ told His disciples that that same night they would all be offended because of Him; for it was written, “I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee.” The quotation is made freely from the original text, the address to the sword being resolved into its actual meaning, “I will smite.” The offending of the disciples took place when Jesus was taken prisoner, and they all fled. This flight was a prelude to the dispersion of the flock at the death of the shepherd. But the Lord soon brought back His hand over the disciples. The promise, “But after my resurrection I will go before you into Galilee,” is a practical exposition of the bringing back of the hand over the small ones, which shows that the expression is to be understood here in a good sense, and that it began to be fulfilled in the whole of the nation of Israel, to which we shall afterwards return. This more general sense of the words is placed beyond the reach of doubt by Zec 13:8 and Zec 13:9; for Zec 13:8 depicts the misery which the dispersion of the flock brings upon Israel, and Zec 13:9 shows how the bringing back of the hand upon the small ones will be realized in the remnant of the nation. The dispersion of the flock will deliver two-thirds of the nation in the whole land to death, so that only one-third will remain alive. כּל־הארץ is not the whole earth, but the whole of the holy land, as in Zec 14:9-10; and הארץ, in Zec 12:12, the land in which the flock, fed by the shepherds of the Lord, i.e., the nation of Israel, dwells. פּי־שׁנים is taken from Deu 21:17, as in 2Ki 2:9; it is used there for the double portion inherited by the first-born. That it is used here to signify two-thirds, is evident from the remaining השּׁלישׁית. “The whole of the Jewish nation,” says Hengstenberg, “is introduced here, as an inheritance left by the shepherd