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12. Jerusalem's Enemies to Be Destroyed

¹ A prophecy: The word of the LORD concerning Israel.

The LORD, who stretches out the heavens, who lays the foundation of the earth, and who forms the human spirit within a person, declares: ² “I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. ³ On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves. ⁴ On that day I will strike every horse with panic and its rider with madness,” declares the LORD. “I will keep a watchful eye over Judah, but I will blind all the horses of the nations. ⁵ Then the clans of Judah will say in their hearts, ‘The people of Jerusalem are strong, because the LORD Almighty is their God.’

⁶ “On that day I will make the clans of Judah like a firepot in a woodpile, like a flaming torch among sheaves. They will consume all the surrounding peoples right and left, but Jerusalem will remain intact in her place.

⁷ “The LORD will save the dwellings of Judah first, so that the honor of the house of David and of Jerusalem’s inhabitants may not be greater than that of Judah. ⁸ On that day the LORD will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the angel of the LORD going before them. ⁹ On that day I will set out to destroy all the nations that attack Jerusalem.

Mourning for the One They Pierced

¹⁰ “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit Or the Spirit of grace and supplication. They will look on Or to me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son. ¹¹ On that day the weeping in Jerusalem will be as great as the weeping of Hadad Rimmon in the plain of Megiddo. ¹² The land will mourn, each clan by itself, with their wives by themselves: the clan of the house of David and their wives, the clan of the house of Nathan and their wives, ¹³ the clan of the house of Levi and their wives, the clan of Shimei and their wives, ¹⁴ and all the rest of the clans and their wives.

Zechariah seems to have used more words than necessary to complete his subject; for he appears to be diffuse on a plain matter: but we ought to attend to its vast importance; for it seemed incredible, that any of that nation would repent, since they had almost all been given up to a reprobate mind. For who could have thought that there was any place for the favor of God, inasmuch as all, as far as they could, even from the least to the greatest, attempted to involve Christ in darkness? When therefore the Sun of Righteousness was as it were extinguished by the Jews, it seemed probable that they were a nation repudiated by God. But the Prophet here shows, that God would be mindful of his covenant, so that he would turn to himself some of all the families.

Lament, he says, shall the land. This indeed we know did not take place as to the body of the people, but God, to whom a small flock is precious, denominates here as the whole land the faithful, who had felt how grievously they had sinned, and were so pricked in their hearts as though they had pierced the Son of God. (Acts 2:37.) And though the Jews had destroyed themselves, yet through special and wonderful favor, three thousand were converted at one sermon by Peter; and then many in Greece, Asia Minor, and in the East, repented, and many Churches arose everywhere, as though God had created a new people. If these things be rightly viewed by us, we shall not think it unreasonable that Zechariah promises repentance to the whole land.

What he said before of Jerusalem ought not to be so taken as though he confined what he said to one city, but under this name he includes the whole nation, dispersed through distant parts of the world.

He says now, that this lamentations would be in every family apart. By which word he means, that it would not be a feigned or pretended ceremony, as when one begins to weep and draws tears from the eyes of others. The Prophet then testifies that it would be real sorrow, for one would not imitate another, but every one, impelled by his own feeling, would really grieve and lament. This then is the reason why he says that families would lament apart. Indeed the faithful ought to stimulate others by their example and encourage them to repent, but in a congregation hardly one in ten prays in earnest for pardon and really laments on account of his sins. Since therefore men are thus born to hypocrisy, and are confirmed in it by the whole practice of their the, it is no wonder that the Prophet, in order to set forth real sorrow, represents here every family by itself; as though he had said, “The family of David shall know that it had sinned, and the family of Levi, though it may not observe such an example, shall yet inwardly acknowledge its guilt.” We now see why Zechariah repeats the word apart so often.

By saying, that the women wept apart, he means no doubt the same thing with what we find in the second chapter of Joel (Joel 2:1)

“Go forth let the bridegroom from his chamber,
and the bride from her recess.”

Men in grief, we know, withdraw from all pleasures and all joy. As then men usually separate themselves from their wives during the appointed time of public grief or mourning, the Prophet makes the women to be by themselves: he intimates at the same time that the women would not wait until the men showed then an example of mourning, but that they would of themselves, and through a feeling of their own, be inclined to lament.

But we must bear in mind what I lately said, — that the grief which the Jews felt for the death of Christ is not what is described, but rather that by which they were touched when God opened their eyes to repent for their own perverseness; for the death of Christ, we allow, is a cause of joy to us rather than of sorrow, but the joy arising from Christ’s death cannot shine in us until our guilt really wounds us through God’s appearing to us as a threatening judge. From this sorrow there arises the desire to repent and the true fear of God. Hence it is, that God himself will give us joy, for he will not have us, as Paul says, to be swallowed up with sorrow; he lays us prostrate, that he may again raise us up.