Zechariah 12:10-14

CRITICAL NOTES.]

Zechariah 12:10.] This a complete contrast to preceding; nothing warlike, but all subdued and spiritual, “a clear and definite prophecy of the future conversion of the Jews, in consequence of a special and extraordinary outpouring of the influences of the Holy Spirit” [Henderson], Jerusalem] The whole covenant nation. Spirit] which brings grace, and which results in supplication. Look] Applied to bodily and mental vision (cf. Numbers 21:9; Isaiah 32:11), with the idea of confidence in thing looked at. Me] Jehovah (Zechariah 12:1). Mourn] The consequence of looking. Him] Jehovah—Messiah speaking in his own person first, then the prophet speaking of him [Fausset]. Pierced] Thrust through, to slay by any kind of death (cf. Lamentations 4:9). Mourning most bitter and deep, as for an only son].

Zechariah 12:11.] An illustration given, the greatest recorded, mourning for Josiah in Hadadrimmon], a city in the valley of Megiddon (2 Chronicles 35:22).

Zechariah 12:12.] It is universal mourning. “All the families and households of the nation mourn, and not the men only, but also the women. To this end the prophet mentions four distinct leading and secondary families, and then adds in conclusion, ‘all the rest of the families, with their wives’ ” [Keil].

HOMILETICS

ISRAEL’S SIN AND ISRAEL’S SORROW.—Zechariah 12:10

As the former portion of the chapter sets forth the outward protection of providence shown toward the New Testament Israel, by means of which it emerged victor from all trials and conflicts, and saw its enemies utterly discomfited, this portion turns to the other side of Israel’s experience, and deals with its outward character, showing how the covenant people become such, how the Church in its new form commences the Christian life, and obtains a title to the Divine protection. It is by the bitter herbs of repentance, leading to pardon and renovation through a believing sight of the pierced Saviour—the whole preceded and induced by a copious shower of spiritual influences of the same kind as those predicted by Joel (Joel 2:28) and Isaiah (Isaiah 44:3; Isaiah 32:15). In this view the two parts of the chapter correspond to each other, and make one complete whole [Lange].

Israel’s sin. “They shall look upon me whom they have pierced.” Indignities and insults offered to the Son of God. “Upon me.” By wicked hands they crucified and slew the Messiah. “From that day to this the impenitent and unbelieving Jews have given their hearts’ consent to the judgment and deeds of their fathers; have reiterated the cry, ‘His blood be on us and on our children;’ have through many successive generations continued to ‘crucify to themselves the Son of God afresh.’ On this account it is here said, even of the Jews who shall repent and believe in a yet future generation, ‘They shall look upon him whom they have pierced,’—an expression which signifies not merely that their sins, like ‘the sins of the whole world,’ contributed to bring sufferings upon the Saviour, but which describes the state of mind and heart toward Jesus; their being, though not in act, yet in spirit, his murderers, as their fathers were” [Wardlaw].

II. Israel’s mourning. The sorrow described by comparisons “was a repentance unto salvation which needs not to be repented of.”

1. It was universal. Not confined to Jerusalem, but “the land,” the whole nation, “shall mourn.” Four leading classes are mentioned. The priesthood or “family of the house of Levi;” the royal lineage or “family of the house of David;” the prophets or “family of the house of Nathan;” the scribes or “family of the house of Shimei.”

2. It was intense. Like the sorrow of loving parents bereft of the only object of their affection, a sorrow most deep and bitter, the death-wail of the Egyptians (Exodus 11:1). A mourning like the national distress at the loss of Josiah.

3. It was personal, each family apart. Our relations to God are personal, and our grief must be solitary. There is a sorrow as well as a joy with which strangers intermeddle not. The power of God came down upon the Indians when David Brainerd was preaching. “Their concern was so great, each for himself, that none seemed to take any notice of those about him. They were, to their own apprehension, as much retired as if they had been alone in the thickest desert. Every one was praying apart and yet all together” [cf. Lange]. “I acknowledge my transgressions: and my sin is ever before me.”

“The deeper the sorrow, the less tongue hath it” [Talmud].

THE SPIRIT OF SUPPLICATION.—Zechariah 12:10

Not in vain did Moses and others long for a copious outpouring of the Holy Ghost. God answered their appeals, and one of His promises lies before us. Addressed towards the close of the Babylonish captivity to the inhabitants of Jerusalem, it must not be limited to these alone. In contrast to the fearful judgment of God upon their enemies, they were promised the rich gifts of the Spirit “of grace and of prayer,” that is, according to the most probable interpretation, the influence of the Spirit which imparts grace through which he teaches to pray in truth; and in consequence of this benefit, says the Lord, “they shall look on me whom they have pierced.” The complete fulfilment of this promise must be looked for in the future. Looking at the Holy Ghost in the special character here represented, as the best instructor of the prayer which is well-pleasing to God, in the first place, it is through him that a sense of the necessity of prayer is awakened. The necessity exists for all, but experienced by comparatively few. Who must not often confess, “We can scarcely urge sluggish flesh and blood to pray”? Who then teaches men to seek and inquire after God earnestly? Who permits the sinner no rest until his broken heart is fashioned to pray? The Holy Spirit teaches man to cry after God, convinces the sinner of sin, and constantly fans the flame, and lo, it blazes bright and high! It is through him that boldness in supplication is heightened. We lack courage to approach, but he banishes fear, begets confidence, and enables us to go joyfully to the Father in the Son’s name; places hallelujahs on the lips which recently uttered with trembling, “If thou, Lord, shouldest mark iniquity, O Lord, who shall stand?” It is the Holy Ghost through whom the tendency of prayer is so directed that it glorifies God and is abundantly blessed to ourselves. If more disposed to what is pleasant than necessary, and we allow ourselves to be deceived by appearances, he shows us our folly, and induces us to ask the best gifts with the most pressing urgency. Do there come moments—what Christian knows them not?—in which we scarce can tell what we ought to pray for—the Spirit helps our infirmities, &c. (Romans 8:26); so that all the varying, conflicting desires of the restless heart are subservient to one object, that God’s name should be glorified, and his will in and through us be perfectly accomplished. Even as regards frustrated wishes, the desires are not in vain. “He that searcheth the heart knoweth what is the mind of the Spirit;” and through the same Spirit again is the hearing of prayer assured to us. The amen of faith so heedlessly taken on the lips he places in the heart, and instructs God’s children to trust that the answer, whatever its form, will not fail to be sent. The infallible promise associated with prayer in the name of Jesus he aids us to comprehend in all its depth, and to adapt to our wants; but preserves from the folly of unreasonably ascribing to God a course of action, as if we might extort that which had not been determined in his counsel for our happiness. Thus it is he through whom, finally, the fellowship of prayer is perfected; because where he lives, there have all whom he guides to the throne of grace an actual fellowship with one another—with the Son, with the Father. Thus he forms and trains a constantly increasing number of worshippers in spirit and in truth; and those whom he here teaches to pray he teaches on high to praise. O, ye who have felt something of this, should ye not pray for the Holy Ghost? Ye who know him, should ye not pray more fervently in the Holy Ghost, without whom our defective speaking to God shall never be true prayer? [J. J. Van Oosterzee].

EVANGELICAL REPENTANCE.—Zechariah 12:10

These words clearly describe the chief characteristics and the chief means of kindling evangelical repentance.

I. It is mourning for sin. Not feeling great terror nor shedding many tears. Natural conscience may inflame remorse and sudden judgments overcome, but sorrow from shame may work death. Godly sorrow is a bitter thing, but not mixed with despair. It is a personal practical mourning for sin; it pierces (pricks) the heart (Acts 2:37) and leads to amendment of life.

II. It springs from looking to the Lord Jesus. It is a common mistake to think that we must first mourn and then look to Jesus. The mourning springs from the looking. “They shall look upon me and mourn.” We may be convinced of sin in various ways, but sorrow for sin springs from a look at the cross. In a crucified Saviour we see the malignity, guilt, and vileness of sin. All excuses are given up, and we are humbled in the dust. “A quick returning pang shoots through the conscious heart.” But the arrow that wounds brings the balm that makes alive. Peter saw his master, went out and wept bitterly, and was restored.

III. It is the work of the Holy Spirit in the heart. There is neither mourning nor looking without the outpouring of the Spirit. All holy affections, desires, principles, and states of mind are the result of the Spirit. “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” Hence the precise influence conceived by the prophet is overcoming evil, imparting grace, and developing this grace in supplication. Prayer is the first result of a converted soul. “Behold, he prayeth.” “The gift of prayer is not always in our power,” says Lessing.

HOMILETIC HINTS AND OUTLINES

Zechariah 12:10. Learn—

1. That a great change will take place in the house of David and the inhabitants of Jerusalem—in both princes and people. On the first preaching of the gospel many of people believed, but scarcely any of the rulers; now all descriptions of men are to bow to the Redeemer’s sceptre.

2. The cause to which this change is ascribed is the pouring upon them of a spirit of grace and supplication. The spirit of true religion is an emanation of the grace of God, which necessarily leads to importunate prayer. The present state of the unbelieving Jews would seem to render their conversion hopeless; but when the influences of the Holy Spirit shall descend upon them, the heart of stone shall become a heart of flesh.

3. The great medium of effecting this change will be the remembrance of him whom their fathers crucified, and whom they themselves have pierced by persecuting his followers and continuing so long in enmity and unbelief. A realizing view of Jesus on the cross, as slain for us, will dissolve the most obdurate spirit into contrition and godly sorrow [Sutcliffe].

Zechariah 12:10. The predictions. The repentance and mourning of the Jews is immediately foretold, but the fact implied is his having been pierced. There are in truth two predictions: the one, that Messiah should be pierced; the other, that the penitent Jews should look on him whom they had pierced. They relate to widely distant periods. Since the first was fulfilled eighteen centuries have passed away. But it was fulfilled, and this gives ground of assurance that the other will be fulfilled in its time [Wardlaw].

1. The gracious blessing given.

(1) Look at the promise itself. The Holy Spirit. First, as a Spirit of grace. “The gift of God’s free favour, testifying to grace alone in the sinner’s salvation; the author of gracious dispositions and affections in the human soul, bringing men in harmony with God’s methods of grace in the gospel, and teaching them to deny ungodliness and worldly lusts. Then the Spirit of supplications, because coming from God. He draws immediately to God. He teaches all under his agency, not merely convincing them of the duty, but inclining them to avail themselves of the privilege of prayer. Wherever the Divine Spirit dwells, communion with God will be the characteristic feature of the favoured individual in whom he abides. When his influences come largely upon families, churches, and communities, the result will be a concert of prayer—a union of hearts, and a united outpouring of those hearts at the footstool of God” [Wardlaw].

(2) Look at the extent of the promise. The effusion is not fitful nor scanty, but generous and abundant—a pouring rain upon all classes, highest and lowest, individually and socially.

2. The wonderful result. First, “they shall look” with a simple, earnest, attentive, and personal look, “with trustful hope and longing, on me” [Pusey]. Then “they shall mourn,” most deeply and universally, the whole land, family by family. As males and females sat and worshipped separately, so “every family apart and their wives apart.”

“I was a stricken deer that left the herd” [Cowper].

Every family apart. Apply this to ministers. The priestly tribe had its own special in the day of national mourning. “The chief priests moved the people,” and thus shared their guilt. Are ministers not reminded of their shame? Is not grief becoming them when reviewing their treatment of God’s people? “Who can estimate the criminality of the clergy,” asks one, “during ages of corrupt and persistent oppression of the truth?” Let the guilt of our neglect and contempt of God and his word ever abase and cause us to mourn apart.

ILLUSTRATIONS TO CHAPTER 12

Zechariah 12:10. Look. Their eye shall affect their heart (Revelation 1:7; Lamentations 3:51); for the eye is the instrument both of sight and of sorrow; and what the eye never sees the heart never rues. The sun looketh upon the earth, draweth up vapours thence, and distilleth them down again; so doth the sun of understanding; which, till it be convinced, the heart cannot be compuncted. Sight of sin must precede sorrow for sin [Trapp].

Zechariah 12:11. Mourning. The prophet uses the strongest metaphors known to human experience. No pang which death can inflict is so severe as that which wrings the heart of parents following to the tomb the remains of a first-born or an only son. It seems as all hope and glory were interred in the same grave. When President Lincoln was assassinated in 1865, a shuddering horror seized every heart throughout the land, and multitudes who had never seen the kindly leader were as deeply moved as if the blow had fallen on their own kindred. A gloomy pall settled down over all hearts and all households [Lange].