Захария 13:9

I will bring the third part through the fire - The Christian Church shall endure a great fight of afflictions, by which they shall be refined - not consumed. They shall call on my name - In this way shall they offer all their prayers and supplications to God. I will say, It is my people - The Church that I have chosen in the place of the Jews who have filled up the measure of their iniquity. And they shall say, The Lord is my God - And thus communion shall be established between me and them for ever. Thus there shall be a general restoration.

through . . . fire--of trial (Psa 66:10; Amo 4:11; Co1 3:15; Pe1 1:6-7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (Zac 12:10-14); and here, "they shall call on My name," in their trouble, which brings Jehovah to their help (Psa 50:15). my people-- (Jer 30:18-22; Eze 11:19-20; Hos 2:23). Next: Zechariah Chapter 14

And I will bring the third part through the fire,.... Into tribulation, as the Targum explains it; or into great distresses, comparable to fire, as Kimchi observes; this is the hour of temptation that will be in the Philadelphian church state, Rev 3:10. Daniel's time of trouble, such as there never was since there was a nation, Dan 12:1 and the time of the slaying of the witnesses, Rev 11:7, and will refine them as silver is refined, and will try them as gold is tried; their graces, principles, and profession, will be tried; their dross and tin will be removed, and they will be purged and purified; a more pure and glorious state of the church will take place, in which there will be great purity of Gospel worship, discipline, and conversation; when the word will be more purely preached, the ordinances more purely administered, and the saints will live more holy lives and conversations, signified by the witnesses ascending up into heaven, Rev 11:12, they shall call on my name; which includes the whole of divine worship, and particularly designs prayer, that pure offering and incense, which shall now be offered to the name of the Lord in every place, Mal 1:11 hence it follows, and I will hear them; accept their prayers, and give an answer to them: so the Targum paraphrases the words, "he shall pray in my name, and I will receive his prayer:'' I will say, It is my people; the Lord will make it appear to themselves and others that they are his special, peculiar, and covenant people, by calling them out of Babylon; by bestowing his favours upon them; and by granting his presence with them, as well as by the witnessing of his Spirit to them; see Rev 18:4, and they shall say, The Lord is my God: they shall know him to be their covenant God and Father, and claim their interest i…

The penitential supplication of Israel will lead to a thorough renewal of the nation, since the Lord will open to the penitent the fountain of His grace for the cleansing away of sin and the sanctifying of life. Zac 13:1. "In that day will a fountain be opened to the house of David, and to the inhabitants of Jerusalem, for sin and uncleanness." As the Lord Himself pours out the spirit of supplication upon Israel, so does He also provide the means of purification from sin. A fountain is opened, when its stream of water bursts forth from the bosom of the earth (see Isa 41:18; Isa 35:6). The water, which flows from the fountain opened by the Lord, is a water of sprinkling, with which sin and uncleanness are removed. The figure is taken partly from the water used for the purification of the Levites at their consecration, which is called מי חטּאת, sin-water, or alter of absolution, in Num 8:7, and partly from the sprinkling-water prepared from the sacrificial ashes of the red heifer for purification from the defilement of death, which is called מי נדּה, water of uncleanness, i.e., water which removed uncleanness, in Num 19:9. Just as bodily uncleanness is a figure used to denote spiritual uncleanness, the defilement of sin (cf. Psa 51:9), so is earthly sprinkling-water a symbol of the spiritual water by which sin is removed. By this water we have to understand not only grace in general, but the spiritual sprinkling-water, which is prepared through the sacrificial death of Christ, through the blood that He shed for sin, and which is sprinkled upon us for the cleansing away of sin in the gracious water of baptism. The blood of Jesus Christ cleanseth us from all sin (Jo1 1:7; compare Jo1 5:6).

In this chapter we have, I. Some further promises relating to gospel-times. Here is a promise of the remission of sins (Zac 13:1), of the reformation of manners (Zac 13:2), and particularly of the convicting and silencing of false prophets (Zac 13:2-6). II. A clear prediction of the sufferings of Christ and the dispersion of his disciples thereupon (Zac 13:7), of the destruction of the greater part of the Jewish nation not long after (Zac 13:8), and of the purifying of a remnant of them, a peculiar people to God (Zac 13:9).

13:9 Fire is a metaphor for God’s judgment (see Isa 66:15; Jer 4:4; Ezek 36:5; Amos 5:6). God’s fire may either destroy the wicked or, as here, test and purify the righteous. • refine them . . . like gold: God is the divine metallurgist, using fire to burn the dross out of metal (Isa 1:25; Mal 3:2-3). • These are my people . . . The Lord is our God: The declarations of loyalty by God and Israel restore their broken covenant relationship (Zech 11:10, 14; see Exod 19:5; Jer 30:22; 31:33; Hos 2:23).