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Commentary on Zechariah 12 verses 9–14
The day here spoken of is the day of Jerusalem's defence and deliverance, that glorious day when God will appear for the salvation of his people, which, if it do refer to the successes which the Jews had against their enemies in the time of the Maccabees, yet certainly looks further, to the gospel-day, to Christ's victories over the powers of darkness and the great salvation he has wrought for his chosen. Now we have here an account of two remarkable works designed in that day.
I. A glorious work of God to be wrought for his people: "I will seek to destroy all the nations that come against Jerusalem, Zac 12:9. Nations come against Jerusalem, many and mighty nations; but they shall all be destroyed, their power shall be broken, and their attempts baffled; the mischief they intend shall return upon their own head." God will seek to destroy them, not as if he were at a loss for ways and means to bring it about (Infinite Wisdom was never nonplussed), but his seeking to do it intimates that he is very earnest and intent upon it (he is jealous for Zion with great jealousy, and has the day of vengeance in his heart) and that he overrules means and instruments, and all the motions and operations of second causes, in order to it. He is framing evil against them; when he seems to be setting them up he is seeking to destroy them. In Christ's first coming, he sought to destroy him that had the power of death, and did destroy him, bruised the serpent's head, and broke all the powers of darkness that fought against God's kingdom among men and against the faithful friends and subjects of that kingdom; he spoiled them, and made a show of them openly. In his second coming, he will complete their destruction, when he shall put down all opposing rule, principality, and power, and death itself shall be swallowed up in that victory. The last enemy shall be destroyed of all that fought against Jerusalem.
II. A gracious work of God to be wrought in his people, in order to the work that is to be wrought for them. When he seeks to destroy their enemies he will pour upon them the Spirit of grace and supplication. Note, When God intends great mercy for his people the first thing he does is to set them a praying; thus he seeks to destroy their enemies by stirring them up to seek to him that he would do it for them; because, though he has proposed it and promised it, and it is for his own glory to do it, yet he will for this be enquired of by the house of Israel, Eze 36:37. Ask, and it shall be given. This honour will he have to himself, and this honour will he put upon prayer and upon praying people. And it is a happy presage to the distressed church of deliverance approaching, and is, as it were, the dawning of its day, when his people are stirred up to cry mightily to him for it. But this promise has reference to, and is performed in, the graces of the Spirit given to all believers, as that Isa 44:3, I will pour my Spirit upon thy seed, which was fulfilled when Jesus was glorified, Joh 7:39. It is a promise of the Spirit, and with him of all spiritual blessings in heavenly things by Christ. Now observe here,
1.On whom these blessings are poured out. (1.) On the house of David, on the great men; for they are no more, and no better, than the grace of God makes them. It was promised (Zac 12:8) that the house of David should be as the angel of the Lord. Now, in order to that, the Spirit of grace is poured upon them; for the more the saints have of the Spirit of grace the more like they are to the holy angels. When God was about to appear for the land, he poured his Spirit of grace upon the house of David, the leading men of the land. It bodes well to a people when princes and great men go before the rest in that which is good, as Ch2 20:5. The house of David is all summed up in Jesus Christ, the Son of David; and upon him, as the head, the Spirit of grace is poured out, from him to be diffused to all his members; from his fulness we receive, and grace for grace. (2.) On the inhabitants of Jerusalem, the common people; for the operations of the Spirit are the same upon the mean and weak Christians that they are upon the strong and more grown. The inhabitants of Jerusalem cannot influence public affairs by their powers and policies, as the great men of the house of David may, yet they may do good service by their prayers, and therefore upon them the Spirit shall be poured out. The church is Jerusalem, the heavenly Jerusalem; all true believers, that have their conversation in the heaven, are inhabitants of this Jerusalem, and to them this promise belongs. God will pour his Spirit upon them. This is the earnest which all that believe in Christ shall receive; thus they are sanctified; thus they are sealed.
2.What these blessings are: I will pour upon them the Spirit. That includes all good things, as it qualifies us for the favour of God, and all his other gifts. He will pour out the Spirit, (1.) As a Spirit of grace, to sanctify us and to make us gracious. (2.) As a Spirit of supplications, inclining us to, instructing and assisting us in, the duty of prayer. Note, Wherever the Spirit is given as a Spirit of grace, he is given as a Spirit of sanctification. Wherever he is a Spirit of adoption, he teaches to cry, Abba, Father. As soon as ever Paul was converted, Behold, he prays, Act 9:11. You may as soon find a living man without breath as a living saint without prayer. There is a more plentiful effusion of the Spirit of prayer now under the gospel than was under the law; and the further the work of sanctification is carried in us the better is the work of supplication carried on by us.
3.What the effect of them will be: I will pour upon them the Spirit of grace. One would think that it should follow, "And they shall look on him whom they have believed, and shall rejoice" (and it is true that that is one of the fruits of the pouring out of the Spirit, whence we read of the joy of the Holy ghost), but it follows, They shall mourn; for there is a holy mourning, that is the effect of the pouring out of the Spirit, a mourning for sin, which is of use to quicken faith in Christ and qualify for joy in God. It is here made the matter of a promise that they shall mourn, for there is a mourning that will end in rejoicing and has a blessing entailed upon it. This mourning is a fruit of the Spirit of grace, an evidence of a work of grace in the soul, and a companion of the Spirit of supplication, as it expresses lively affections working in prayer; hence prayers and tears are often put together, Kg2 20:5. Jacob, that wrestler with God, wept and made supplication. But here it is a mourning for sin that is the effect of the pouring out of the Spirit.
(1.)It is a mourning grounded upon a sight of Christ: They shall look on me whom they have pierced, and shall mourn for him. Here, [1.] It is foretold that Christ should be pierced, and this scripture is quoted as that which was fulfilled when Christ's side was pierced upon the cross; see Joh 19:37. [2.] He is spoken of as one whom we have pierced; it is spoken primarily of the Jews, who persecuted him to death (and we find that those who pierced him are distinguished from the other kindreds of the earth that shall wail because of him, Rev 1:7); yet it is true of us all as sinners, we have pierced Christ, inasmuch as our sins were the cause of his death, for he was wounded for our transgressions, and they are the grief of his soul; he is broken with the whorish heart of sinners, who therefore are said to crucify him afresh and put him to open shame. [3.] Those that truly repent of sin look upon Christ as one whom they have pierced, who was pierced for their sins and is pierced by them; and this engages them to look unto him, as those that are deeply concerned for him. [4.] This is the effect of their looking to Christ; it makes them mourn. This was particularly fulfilled in those to whom Peter preached Christ crucified; when they heard it those who had had a hand in piercing him were pricked to the heart, and cried out, What shall we do? It is fulfilled in all those who sorrow for sin after a godly sort; they look to Christ, and mourn for him, not so much for his sufferings as for their own sins that procured them. Note, The genuine sorrows of a penitent soul flow from the believing sight of a pierced Saviour. Looking by faith upon the cross of Christ will set us a mourning for sin after a godly sort.
(2.)It is a great mourning. [1.] it is like the mourning of a parent for the death of a beloved child. They shall mourn for sin as one mourns for an only son, in whose grave the hopes of his family are buried, and shall be inwardly in bitterness as one that is in bitterness for his first-born, as the Egyptians were when there was a cry throughout all their land for the death of their first-born. The sorrow of children for the death of their parents is sometimes counterfeited, is often small, and soon wears off and is forgotten; but the sorrow of parents for a child, for a son, for an only son, for a first-born, is natural, sincere, unforced, and unaffected, it is secret and lasting; such are the sorrows of a true penitent, flowing purely from love to Christ above any other. [2.] It is like the mourning of a people for the death of a wise and good prince. It shall be like the mourning of Hadadrimmon in the valley of Megiddon, where good king Josiah was slain, for whom there was a general lamentation (Zac 12:11), and perhaps the greater because they were told that it was their sin that provoked God to deprive them of so great a blessing; therefore they cried out, The crown has fallen from our head. Woe unto us, for we have sinned! Lam 5:16. Christ is our King; our sins were his death, and, for that reason, ought to be our grief.
(3.)It is a general universal mourning (Zac 12:12): The land shall mourn. The land itself put on mourning at the death of Christ, for there was then darkness over all the land, and the earth trembled; but this is a promise that, in consideration of the death of Christ, multitudes shall be effectually brought to sorrow for sin and turn to God; it shall be such a universal gracious mourning as was when all the house of Israel lamented after the Lord, Sa1 7:2. Some think this is yet to have its complete accomplishment in the general conversion of the Jewish nation.
(4.)It is also a private particular mourning. There shall be not only a mourning of the land, by its representatives in a general assembly (as Jdg 2:5, when the place was called Bochim - A place of weepers), but it shall spread itself into all corners of the land: Every family apart shall mourn (Zac 12:12), all the families that remain, Zac 12:14. All have contributed to the guilt, and therefore all shall share in the grief. Note, The exercises of devotion should be performed by private families among themselves, besides their joining in public assemblies for religious worship. National fasts must be observed, not only in our synagogues, but in our houses. In the mourning here foretold the wives mourn apart by themselves, in their own apartment, as Esther and her maids. And some think it intimates their denying themselves the use even of lawful delights in a time of general humiliation Co1 7:5. Four several families are here specified as examples to others in this mourning: - [1.] Two of them are royal families: the house of David, in Solomon, and the house of Nathan, another son of David, brother to Solomon, from whom Zerubbabel descended, as appears by Christ's genealogy, Luk 3:27-31. The house of David, particularly that of Nathan, which is now the chief branch of that house, shall go before in this good work. The greatest princes must not think themselves exempted from the law of repentance, but rather obliged most solemnly to express it, for the exciting of others, as Hezekiah humbled himself (Ch2 32:26), the princes and the king (Ch2 12:6), and the king of Nineveh, Jon 3:6. [2.] Two of them are sacred families (Zac 12:13), the family of the house of Levi, which was God's tribe, and in it particularly the family of Shimei, which was a branch of the tribe of Levi (Ch1 6:17), and probably some of the descendants of that family were now of note for preachers to the people or ministers to the altar. As the princes must mourn for the sins of the magistracy, so must the priests for the iniquity of the holy things. In times of general tribulation and humiliation the Lord's ministers are concerned to weep between the porch and the altar (Joe 2:17), and not only there, but in their houses apart; for in what families should godliness, both in the form and in the power of it, be found, if not in ministers' families?
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SUMMARY
Zechariah 12:14 concludes a profound prophetic section, emphasizing the deeply personal and pervasive nature of the national mourning described in the preceding verses. It portrays a future spiritual awakening for Israel, where every family and even individuals within those families will experience a profound, private sorrow and repentance, signifying a genuine, internal recognition of their past rejection of the Messiah and a turning back to God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Zechariah 12:14, and indeed throughout Zechariah 12:12-14, is Repetition and Intensification. The repeated use of the Hebrew word for "apart" (לְבָד - lĕḇāḏ) across these verses, culminating in "every family apart, and their wives apart," serves to powerfully emphasize the isolation and individual nature of the mourning. This is not a communal, ceremonial lament, but a deeply felt, private grief experienced by each person, even separate from their closest family members. This Hyperbole or extreme emphasis signifies a genuine, internal recognition of sin and sorrow, a profound introspection where each individual stands alone before God in their repentance. The progression from the house of David to other prominent families, and then to "all the families that remain," before finally specifying "their wives apart," demonstrates a clear Climax or escalation, driving home the unprecedented depth and pervasiveness of this future spiritual awakening and sorrow.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 12:14 reveals a profound theological truth about the nature of true repentance: it is both national and intensely personal. While God deals with nations and covenants with collective groups, the ultimate turning of the heart is an individual act. This verse anticipates a future day when Israel, as a nation, will collectively recognize their Messiah, but this recognition will manifest in a deeply personal mourning for their past rejection, affecting every man and woman individually. This profound sorrow is not despair but a necessary precursor to spiritual cleansing and restoration, highlighting God's redemptive plan for His people that involves both corporate and individual transformation.
REFLECTION AND APPLICATION
Zechariah 12:14 offers a powerful mirror for personal reflection on the nature of our own repentance and relationship with God. It challenges us to move beyond superficial or communal expressions of faith to a deeply personal and internal transformation. Just as the families and individuals in Zechariah's prophecy are called to mourn "apart," so too are we called to confront our own sins and shortcomings in a private, sincere manner before God. This verse reminds us that while we are part of a larger community of faith, our individual walk with God requires personal accountability, confession, and a willingness to grieve over sin. True spiritual awakening, whether for an individual or a community, begins with a profound recognition of our need for God's grace and a heartfelt turning away from anything that separates us from Him. It encourages us to cultivate a personal space for introspection and genuine lament, knowing that such sorrow, when directed towards God, leads to restoration and cleansing.
Questions for Reflection
FAQ
What is the significance of "apart" being repeated so many times in Zechariah 12:12-14?
Answer: The repetition of "apart" (Hebrew: lĕḇāḏ) in Zechariah 12:12-14 is a powerful literary device used to emphasize the extreme depth and individual nature of the mourning described. It signifies that this is not merely a communal or ceremonial lament, but a deeply felt, private grief experienced by each person, even separate from their closest family members. This underscores a genuine, internal recognition of sin and sorrow, highlighting that true repentance is profoundly personal, where one stands alone before God in confession and lament.
Does this passage refer to a past event or a future one?
Answer: While Zechariah was written in the post-exilic period, the prophecies in Zechariah 9-14 are largely eschatological, meaning they refer to future events. The mourning described in Zechariah 12:10-14 is widely understood by scholars to be a future event, specifically referring to a time when the nation of Israel will recognize Jesus as their Messiah, the one "whom they have pierced," and respond with profound national and individual repentance. This future turning is often linked to the end times and the second coming of Christ.
CHRIST-CENTERED FULFILLMENT
Zechariah 12:14, in its emphasis on profound, individual mourning, finds its ultimate Christ-centered fulfillment in the New Testament's portrayal of repentance and the direct connection to the crucifixion of Jesus. The preceding verse, Zechariah 12:10, explicitly states, "they shall look upon me whom they have pierced," a prophecy directly quoted in John 19:37 concerning Jesus' crucifixion and again in Revelation 1:7 regarding His second coming. Thus, the intense, personal mourning described in Zechariah 12:14 anticipates a future day when the nation of Israel will recognize Jesus as their long-awaited Messiah, the one they historically rejected and "pierced." This recognition will lead to a deep, agonizing, yet redemptive sorrow, akin to mourning for an only son, as described in Zechariah 12:10. This profound repentance, affecting every family and individual, is a necessary spiritual preparation for their full restoration and the ushering in of the Messianic Kingdom, where the "fountain for sin and for uncleanness" (as promised in Zechariah 13:1) will be opened through the atoning work of Christ. This passage beautifully illustrates that God's redemptive plan for Israel culminates in a profound, Christ-centered spiritual awakening, marked by a sorrow that leads to salvation and reconciliation.