The holy spirit of grace and supplication

THE HOLY SPIRIT OF GRACE AND SUPPLICATION
EDITED BY GLENN PEASE
Zechariah 12:10 "I will pour out on the house of
Davidand on the inhabitants of Jerusalem, the Spirit
of grace and of supplication,so that they will lookon
Me whom they have pierced; and they will mourn for
Him, as one mourns for an only son, and they will
weep bitterly over Him like the bitter weeping over a
firstborn.
"The Spirit of Grace and supplication identifies the work of the Holy Spirit
who opens up saving grace to Israeland produces sorrow in them, which
results in praying to God for forgiveness. It is in this moment of repentance
they realize they crucified Israel's (their own) Son, the firstborn of God."
JOHN MACARTHUR, ""And I will pour on the house of David and on the
inhabitants of Jerusalem
the Spirit of Grace and supplication;
then they will look on Him whom they pierced.
Yes, they will mourn for Him as one mourns for his only son,
and grieve for Him as one grieves for a firstborn." (Zechariah 12:10)

God in heaven is speaking. The Spirit of Grace and supplication identifies the
work of the Holy Spirit who opens up saving grace to Israeland produces
sorrow in them, which results in praying to God for forgiveness. It is in this
moment of repentance they realize they crucified Israel's (their own) Son, the
firstborn of God.
When their eyes are opened by the Holy Spirit of God to "see" Jesus, the Son
of God, whom they crucified, Israeldissolves in bitterness and intense shame.
They come to Jesus formercy and forgiveness, just as eachof us New
CovenantChristians must do.
"And the land shall mourn, every family be itself:
the family of the house of David by itself, and their wives by themselves;
the family of the house of Nathan by itself, and their wives by themselves;
the family of the house of Levi by itself, and their wives by themselves;
and the families that remain, eachfamily by itself, and their wives by
themselves."
(Zechariah 12:12-13)
When the Holy Spirit opens the eyes and hearts of the Israelites, it will not be
like a corporate mourning. Rather, eachperson individually is brought to
sorrow, repentance and then faith in the Son of God, Jesus. Eventhe dirt of
the ground in Israelwill be in mourning at the blood which was shed on that
Cross so long ago. Salvationcomes to that land when Saving Grace reaches
out to Royalty, the Religious, and the Commoners, all who respond and are
saved. The darkness fierce storm and earthquake which split the skies and
the ground at Jesus'deathat Calvary, and has fiercelyraged againstIsrael
and her people for centuries, comes to a sudden halt when eyes are opened to
see the One they crucified as their Messiahand results in salvation,
righteousness, gladness andGlory.

I meditated today about why so many referencesto the wives mourning by
themselves. Was it because oftheir culture at that time wherein women were
consideredinferior, "less than," men,
almost like second-classcitizens only valuable for childbearing? If so, these
verses become evenmore precious for us women, for the Holy Spirit makes no
distinction and draws them to Jesus too! Our God is an Equal Opportunity
God!
Then I remembered being all by myself, a womanalone and in mourning
about my own sadlife, in that Sioux Falls hospital room after my failed
suicide attempt at a skiarea, when the Holy Spirit suddenly broke in and
opened my eyes to see Jesus, whomI crucified, when the Spirit of Grace and
supplication brought my own sorrow, repentance and salvation.
The church may be jam-packedfull with whole families sitting togetherin the
rows of church pews, all hearing the same message, yetsalvationis still an
individual invitation to Grace. There comes a moment of crisis on an
individual basis, and eachof us alone must either reject or respond to the
Holy Spirit's eye opening and deny, or come individually to salvation. True
repentance is a solitary act, which later births concerns for the spiritual
condition of our loves ones, friends and neighbors.
Back into my Scripture reading -- after the Spirit of Grace and supplication
results in repentance and salvation in their Messiah, then Jesus will stepagain
upon the earth to intervene in the last greatbattle, when He saves and delivers
Israelfrom all the enemy nations who will gather in hatred round about her
to annihilate her once and for all. Jesus Himself, Israel's Messiah-Savior,
intervenes into the pages ofhistory and becomes her Deliverer-Savior
(Revelation19:11-16).

PRAYER: Almighty Spirit of Grace and supplication, open our eyes and melt
our hearts in true repentance and saving grace, so we are made ready and not
caught off guard at Your second coming. Clothe us in Your fine white linen
garments of purity and salvation, I pray, for we are living in the Last Days of
time on this earth, of which these Scriptures today speak: the sooncoming of
the KING OF KINGS AND LORD OF LORDS! Oh come, all ye faithful;
come let us adore Him!"
~~ Arlyce
BIBLEHUB RESOURCES
Penitential Sorrow
Zechariah 12:10-14
D. Thomas
And I will pour upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of supplications: and they shall look upon
me whom they have pierced, and they shall mourn for him, as one mourneth
for his only son, and shall be in bitterness for him, as one that is in bitterness
for his firstborn, etc. To whateverparticular event this passage refers, the
subject is obvious and most important, viz. that of penitential sorrow. And
five things in connectionwith it are noteworthy.
I. THE SUBJECTSOF THIS PENITENTIALSORROW. Theyare Jews, and
not Gentiles. "The house of David, and the inhabitants of Jerusalem" -
expressions whichdesignate the whole Israelitishpeople. The Jewishpeople
had often been reduced to this state of sorrow. When in Babylonian captivity
they wept when they "remembered Zion." "The scene," saysDr. Wardlaw,

"depictedbears a very close resemblanceto those recorded to have taken
place on the restorationfrom Babylon, when Jehovah, having influenced them
individually to return to himself, and to settheir faces, with longing desire, to
the land of their fathers, inclined their hearts, when thus gathered home, to
socialand collective acts ofhumiliation and prayer. The prayers of Ezra and
Nehemiah on those occasions might be taken as models, in the 'spirit and even
the matter' of them, for the supplications of Judah and Israel when brought
back from their wider and more lasting dispersions."
II. THE CAUSE OF THIS PENITENTIALSORROW. "Iwill pour." The
Prophet Joel(Joel2:28) refers to this outpouring of Divine influence. "And it
shall come to pass afterward, that I will pour out my Spirit upon all flesh." All
genuine repentance for sin originates with God. He sends down into human
souls the spirit of grace and of supplications. The spirit of grace is the spirit
that produces in the mind of man the experience of the grace of God; and this
experience works repentance and inspires prayer.
III. THE OCCASION OF THIS PENITENTIALSORROW, "And they shall
look upon me whom they have pierced." "The expression, 'upon me,'" says
Hengstenberg, "is very remarkable. According to ver. 1, the Speakeris the
Lord, the Creatorof heavenstud earth. But it is evident from what follows
that we are not to confine our thoughts exclusively to an invisible God who is
beyond the reach of suffering, for the same Jehovahpresently represents
himself as pierced by the Israelites, and afterwards lamented by them with
bitter remorse. The enigma is solvedby the Old Testamentdoctrine of the
Angel and Revealerof the MostHigh God, to whom the prophet attributes
even the most exaltednames of God, on accountof his participation in the
Divine nature, who is describedin ch. 11. as undertaking the office of
Shepherd over his people, and who had been recompensedby them with base
ingratitude." "Theyshall look upon me whom they have pierced, and they
shall mourn for him." The "me" and the "him" are the same Person, and that
Personhe who says, in ver. 10, "I will pour upon the house of David." In the
first clause he is speaking ofhimself; in the secondclause the prophet is
speaking ofhim. The Messiahwas pierced, and pierced by the Jews:"They
pierced my hands and my feet." A believing sight of Christ produces this
penitential sorrow.

"Alas! and did my Saviourbleed,
And my Redeemerdie?
Did he devote his sacredhead
For such a worm as I?"
IV. THE POIGNANCYOF THIS PENITENTIALSORROW. "And they
shall mourn for him, as one mourneth for his only son, and shall be in
bitterness for him, as one that is in bitterness for his firstborn." "There are
few states ofdeeper and acutersorrow than this - that which is felt by
affectionate parents when bereft of those objects of their fondest affections;
the one solitary objectof their concentratedparentallove; or the firstborn
and rising support and hope of their household." As to the poignancy of this
grief, it is further said, "In that day shall there be a greatmourning in
Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon," etc.
Perhaps the greatestsorrow ever knownamongstthe Jews was the sorrow in
the valley of Megiddon, occasionedby the death of King Josiah(2 Chronicles
35:24). Jeremiahcomposeda funeral dirge on the occasion, andother odes
and lamentations were composed, and were sung by males and females. But
true penitential sorrow is far more poignant than that occasionedby the death
of an only sonor a noble king. It is tinctured with moral remorse.
V. THE UNIVERSALITY OF THIS POIGNANT SORROW. "And the land
shall mourn, every family apart," etc. All the families of the land shall mourn,
and all shall mourn "apart." Deepsorrow craves loneliness.
CONCLUSION. There is one event in history - whether such an event is
referred to here or not - that answers betterto the description here of
penitential sorrow than any other in the chronicles of the world; it is the Day
of Pentecost. Thousands ofJews assembledtogetheron that day from all parts
of the knownworld. Peter preachedto the vast assemblyand chargedthem
with having crucified the Son of God. The Holy Spirit came down upon the
vast congregation, and the result was that, "When they heard this, they were
pricked in their heart" (Acts 2:37). Faron in the future, it may be, a period

will dawn in Jewishhistory when such penitential sorrow as is here described
will be experiencedby all the descendants of Abraham. - D.T.
Biblical Illustrator
The burden of the Word of the Lord for Israel
Zechariah 12:1
The burden and glory of God's Word to Israel
J. Leckie, D. D.
God presents Himself here as creating and speaking. It is to Israel that HIS
Word is primarily addressed, for it is Israelthat recognisesHis Word, and by
IsraelHis Word is carried to the world, which thus becomes also Israel.
Remember the meaning of the name, and its origin. Prince of God was the
name which Jacobgotfrom that long wrestling in the dark — Israel, prince of
God, because he had powerwith God. The name denotes the fact and the
powerof communion. Israel is composedof those who seek Godand cling to
Him, who worship Godin the spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh.
I. THE CREATOR OF THE HEAVENS AND EARTH AND THE SPIRIT
OF MAN HAS AN ISRAEL. The idea of Israel is fellowshipwith God and
powerwith God, gained in and by that fellowship. Is such an idea reasonable?
We think it a poor conceptionof God which represents Him as so mighty and
rich that He does not care for fellowship with souls. Do you think to convince
me that God is wanting in sympathies and affections by showing that He is
Almighty? The argument is all in the opposite direction. Should I have more
ground to believe in His heart if He were less than all-powerful and all-wise!
There is in man a longing after relationto the Infinite. All his history proves
this. Something in him cries out after God, and the heavens and the earth
have tended to intensify this cry. Man is haunted by a something issuing from
heaven and earth that will not let him rest. It would have been sad if man had

craved an infinite friend, had yearned after nearness to a perfect and eternal
living One, and felt no hope, countenance, or stimulus in the world around
him. But man stands in no such barren and dead world. A living world is
round him, material, but full of spiritual suggestion, inviting him to seek God,
and waking him up againwhen he grows dull and hard. Will it be said that
this does not make probable the idea of an Israel — men that have power with
God, it gives support to the idea of communion with God, but not to that of
prayer, an asking that influences the Divine will? The answeris obvious.
Communion with God, in the case ofa being like man, an imperfect, sin-laden
being, must take largely the form of prayer. Such a being, coming nearto
God, cannotbut ask from Him. And this asking, so inevitable, cannotbe a
futile thing. If asking be a necessitywith the spirit that has communion with
God, there must be room and need for it on the side of God. What is true on
the human side is true on the Divine side. The whole doctrine of prayer is
found in the spirit of man, in the longings and necessities, andthere can be
nothing in real contradictionto these. They who seek Godhave a peculiar
affinity with Him. God as a moral being has moral affinities. It is not a
lowering or limiting of God to believe that He has an Israel.
II. GOD HAS A WORD FOR HIS ISRAEL. Neither the heavens nor the earth
nor the spirit of man take the place of a word. They are eacha revelation. But
they are fuller of questions than of answers. The heartof man needs a word. It
is only in words that there is definiteness. One of the distinguishing
peculiarities of man is that he employs words. By these he reaches the fulness
of his being. He makes his thought clearto himself, and gives it an outward
existence by words. He makes all shadowyand vague things firm and abiding
by words. And shall not God meet him on this highest platform? A Word of
God is a necessityto the human soul God has a word to Israelwhich makes
fellowship close andconfiding. The word gives man the necessaryclue to the
interpretation of the universe and himself. It is God's Word to Israelas the
ideal man Israelis the ideal and complete man, and it is in proportion as any
man approaches the ideal that he fully comprehends and embraces the
messageofGod's Word to Israel.
III. GOD'S WORD TO ISRAEL IS A BURDEN. This expressionis often used
by the prophets. No doubt it expresses, in the first instance, the weightof

obligation and responsibility in the declaring of God's message, but this rests
on the fact that the Word of God is a weighty matter for all men.
1. God's Word is a burden by reasonof the weight of its ideas. Thoughts that
may be put into words are of all degrees ofweight — some light as a feather,
some heavy as a world. Thoughts weigh upon the mind, even though they are
felt to be precious. The ideas in God's Word are the weightiestof all — God,
soul, sin, salvation, renewal, eternity. Men are never right till they try to lift
these thoughts and weighthem. They are no judges of the weightof things till
they try these.
2. God's Word is a burden of momentousness and obligation. There are many
weighty thoughts that have little or no practicalmoment. But the thoughts in
God's Word are of pressing and supreme importance. They are light, food,
shelter, life. To rejectthem is ruin. Everything must depend on how we stand
to these words.
3. God's Word is a burden which is easierto bear in whole than in part. The
half or quarter, or some little fraction of God's Word is worse to bear, harder
and heavier than the whole. A single truth takenout of the whole may be quite
oppressive and intolerable. It may crush all joy and courage out of life. The
truth about sin needs the truth about grace and redemption in order to be
borne. The truth about duty needs the Divine promises. Reliefis to be found
not by throwing off any truth, but by taking up more. The hardest truths
become pleasantin proper company. Every truth has relations to all the rest,
and is not properly itself without them. Let the effort be to take the whole
truth, and to take it as a whole. Then it will no more oppress than the vast
load of atmosphere which every man carries.
4. The Word of God is a burden which removes every other load. Thought,
conviction, and feeling bring their inevitable burden. And if a man rejects
burdens he is but making up a heavierburden. If a man will not have the
burden of God's Word, then the whole riddle of the universe becomes his
burden. But if I take up God's Word, and actually carry it as God's Word, I
have no further care. There is provision for driving awayevery fear and every
care in that Word.

(J. Leckie, D. D.)
Which stretchethforth the heavens, and layeth the foundation of the earth
The universe
Homilist.
I. That the universe INCLUDES THE EXISTENCE OF MATTER AND OF
MIND. The phrase "heavens" and"earth" is used here and elsewhere to
representthe whole creation.
1. It includes matter. Of the essenceofmatter we know nothing; but by the
word we mean all that comes within the cognisance ofour senses, allthat can
be felt, heard, seen, tasted. How extensive is this material domain!
2. It includes mind. Indeed, mind is here specified. "And formeth the spirit of
man within man." Man has a spirit. Of this he has strongerevidence than he
has of the existence of matter. He is conscious ofthe phenomena of mind, but
not consciousofthe phenomena of matter.
II. THAT THE UNIVERSE ORIGINATED WITHONE PERSONAL
BEING. It had an origin. It is not eternal. The idea of its eternity involves
contradictions. It had an origin; its origin is not fortuitous, it is not the
production of chance. Its origin is not that of a plurality of creators;it has
one, and one only, "the Lord."
III. THIS ONE PERSONALCREATOR HAS PURPOSES CONCERNING
THE HUMAN RACE. The "burden" may mean the sentence ofthe Word of
the Lord concerning Israel.
1. No events in human history are accidental.
2. The grand purpose of our life should be the fulfilment of God's will.
IV. HIS PURPOSE TOWARDSMANKIND HE IS FULLY ABLE TO
ACCOMPLISH. His creative achievements are here mentioned as a pledge of
the purposes hereafterannounced. Every purpose of the Lord shall be

performed. Has He purposed that all mankind shall be convertedto His Son?
It shall be done.
Some Surprising Results of the Break
S. D. Gordon
Zechariah 12:10
And I will pour on the house of David, and on the inhabitants of Jerusalem,
the spirit of grace and of supplications…
The Surprised Jew:a clashof wills -- thousands of believing Jews -- the
church displacing kingdom -- two-fold division of men formerly -- now three-
fold -- church different in organizationfrom kingdom -- the Baptist puzzled --
Jesus did not fill out Hebrew prophecy -- two characteristics,personaland
official -- personaldetails fulfilled -- official not because ofrejection -- out of
situation grew four gospels -- Mark -- Matthew's the gapgospel -- Paul's
audiences -- Luke's gospel -- these three tell of rejectionmainly -- John's
gospel -- the order of the gospels in canon.
The Surprised Church: God holds to His plan -- mixed ideas of kingdom and
church -- a handy principle of interpretation -- one law consistentlyapplied --
the church to fulfil its mission and go -- the kingdom simply retarded, yet to
come -- the plan enriched -- sliding scale offulfilment -- the King must come --
- even this in Hebrew picture, Zechariah 12:10. New Testamentteaching.
Peter, Acts 3:21. -- keeping truth in proportion -- the gospelof the kingdom --
Paul, 1 Thessalonians 1.10.2:19.3:13.4:13-18.5:10-23.2 Thessalonians1:7-
10.2:1-9.1 Corinthians 1:7, 8.3:13.5:5.15:23, 25, 51, 52.16:22.2Corinthians
1:14.5:2-4. Romans 8:18, 19, 23.11:12-29.13:11, 12.16:20.Colossians 3:4.

Ephesians 1:10, 14, 18.4:4, 30.5:27. Philippians 1:6, 10.2:16.3:20.4:5.1 Timothy
1:1 (note Paul's use of "hope" throughout).6:14. Titus 2:13.2 Timothy 1:12,
18.2:12.4:1, 8. -- The Book ofRevelation -- the coming surprise. The
Surprising Jew:greatestsurprise -- for all -- the puzzle of history -- divinely
preserved-- the keystone of the coming kingdom -- Jesus the spirit magnet for
Jew and all.
Christ Piercedby Us
Gordon Calthrop, M. A.
Zechariah 12:9-11
And it shall come to pass in that day, that I will seek to destroy all the nations
that come againstJerusalem.…
(to children): — There canbe no doubt about the reference of these words. St.
John quotes them in his Gospel, and refers them to Christ. "They" are the
Jews, andmore particularly the inhabitants of Jerusalem. And the prophet
informs us that a time is coming when the people of Jerusalemshall look upon
Jesus, and bitterly repent of having refused to acceptHim as their Messiah
and their King.
1. The Jews were, and still are, God's people, though now they are God's
people in disgrace. He chose them out of all the nations of the earth, and drew
them close to Himself, and gave them the Scriptures, and the temple, and the
sacrifices,and thus prepared them for the coming of the Messiah, orChrist,
who was promised in the prophets. But when the Messiahdid come they
rejectedHim. Their greatand terrible crime brought down God's wrath upon
them. About forty years after the crucifixion of Jesus the Romans came and

laid siege to Jerusalem, killed many Jews, andburnt the beautiful temple. We
are expresslytold that this destruction of Jerusalemwas a punishment for the
murder of Christ. From that time the Jews have been driven out of their own
land, and scatteredabroadamongst the nations of the earth. There are Jews
almost everywhere. But the Bible says that one day they will be gathered
togetherinto their own land again. But will they be Christians when they
return? I think not. They will still rejectthe Lord Jesus Christ. But I believe
that, when assaultedby enemies, the Lord Jesus Christwill come down from
Heaven, and appear for the rescue of His people, to deliver them. At that
moment they shall look on "Him whom they pierced," and the effectof their
looking will be that they will mourn over their sin, and repent of it, and
become true followers and disciples of the Lord Jesus Christ. And then they
will become the most successfulpreachers ofthe Gospelthat the world has
ever seen.
2. Now turn to ourselves. It is possible to look on Jesus, who was pierced, and
to say, "Well, He was pierced, and I am gladof it, for He deserved His fate.
He pretended to be what He was not." That is what the Jews nowadaysthink,
and what many of them do not hesitate to say. And many of us are inclined to
say, "I had nothing to do with the piercing of Jesus. Iwas not there at the
time. It was a fearful deed, and I am sorry for the sufferings of Jesus, but I
really do not think it true in any sense that I pierced Him!" Let us pause a
moment, and think. The Lord Jesus, who was the Son of God and Son of Man,
bore upon the cross the whole dark load of human sin. All the sins of all
mankind were gathered, as it were, into one vast horrible mass, and laid upon
Him, the Sin-bearer; and He could not get rid of it, or "put it away" exceptby
dying. By dying on the cross He took it away from .us, and shook it off
Himself. Now your Sin and mine were in that load, and because oursin
formed part of the burden which was laid upon Christ we had something to
do with His death. We helped to pierce Him. Our sin made it necessarythat
Christ should die, and therefore you and I had something to do really with
"piercing" Christ, and nailing Him to His cross. But unless we have the
teaching of God's Holy Spirit, we shall never think rightly or feelrightly in
this matter. It was when "the Spirit of grace and supplication" was poured

out upon the inhabitants of Jerusalemthat they lookedon Him whom they
pierced, and repented of their sin. What a deep feeling we have when a thing
is brought home to ourselves, andwe are made to feel that we did it. If we feel
that we pierced Christ two things will happen.
(1) We shall have a horror of sin.
(2) We shall come to understand the wonderful love of God.Greaterlove hath
no man than this, that a man lay down his life for his friends. Jesus, the Son of
God, gave up His life for us; He died upon the cross for us; for there was no
other way of saving us from our sins. Surely, if we have not gothearts of
stone, we shall feel thankful, most thankful, for what He has done, and love
Him because He first loved us.
(Gordon Calthrop, M. A.)
Effects of an Outpouring of the Spirit
J. Hawes, D. D.
Zechariah 12:9-11
The immediate effects of this outpouring of the Spirit are strikingly setforth.
They are indicated by a spirit of grace and supplication excited among the
people; by their looking upon Him whom they have pierced, and mourning for

their treatment of Him in deep repentance and bitterness of spirit. And when
they shall thus be humbled for their sins, and shall look with an eye of faith to
Him who is the only Saviour of lostmen, God will show Himself their
reconciledFatherand Friend, receive them into His favour, and sealthem
heirs of His kingdom. In directing attention to the work of the Holy Spirit I
shall assume two facts —
1. That the influence of the Holy Spirit is exerted in every case oftrue
conversion.
2. That there are times when this influence is granted in greatercopiousness
and powerthan at others.
1. One effectof such a visitation of mercy is to impart to the people of Goda
spirit of grace and supplication. Whenever God comes nearto a people, and is
about to display His powerin the conversionof sinners, He always awakensa
spirit of prayer among His friends; causes them to feel their dependence and
need of His help. At such times there is wont to be felt, in the hearts of God's
people, a deep and tender concernfor the salvationof souls perishing in sin.
They awake from their slumbers. They mourn over their past unfaithfulness
in duty. They castoff the spirit of worldliness and unbelief, and realise in
some measure, as they ought, the powers of the world to come.
2. Another effectis to arrest the attention of the impenitent, and turn their
thoughts directly upon the things of their eternalPeace.
3. Another effectis to produce in the impenitent a painful convictionof sin
and danger. When Godpours out His Spirit, an invariable effectis to convince

men of sin, and to give them an abiding sense ofits greatevil, as a violation of
His holy law.
4. Another effectis to cut off self-confidence, and produce a sense ofentire
dependence on God for pardoning mercy and renewing grace.
5. One other effectis to renew the heart and bring the sinner to repentance
and cordialreconciliationto God. So it is plain that the effects of the
outpouring of the Spirit are all of the most desirable and happy character.
(J. Hawes, D. D.
Faith and Repentance Producedby the Spirit Being Poured Forth
J. M'Cosh.
Zechariah 12:9-11
This language refers in the first instance to the Jews. The time is coming
when, in consequence ofGod pouring out His Spirit on that people, they shall
look on Him whom they have pierced, and mourn. "Whom they have
pierced." This language was literally fulfilled. The text admits of a legitimate
application to others besides the Jews.

I. THE NEED OF THE OUTPOURING OF THE SPIRIT ORDER TO
FAITH REPENTANCE. The sinner is described in the Word as being dead in
trespassesandsins. Notonly does the sinner yet in his sins need to be
quickened, the very people of God require again and again the living power of
the same Spirit who st first regenerated their souls. For evenafter he has been
raisedfrom his natural deadness, he is apt shew to fall into spiritual slumber.
I need not dwell on the necessityofrepentance. It all men have sinned, it needs
no argument to prove that all men should repent. Those who would repent
need to be told that in order to repent they need power from on high. It is
when the Spirit is poured out that sinners are brought to genuine repentance,
— that is, repentance unto life. Without this, there will always be a shying, an
avoiding of the humiliation implied, — always an obstacle in the way — and
the heart will turn aside like a deceitful bow. As long as the heart is untouched
by the Spirit of grace, iteither remains in a state of utter insensibility in
reference to Godand sin on the one hand, or, on the other band, it is troubled
with feelings of reproachand fear, but without being persuaded or changed.
Mere natural reproaches ofconscienceandalarms of coming judgments may
stun the heart for a time, but they cannot break or melt it. The very people of
God have reasonat times to mourn over a narrowness ofheart, over unfitness
for the service of God, and an aversionto spiritual things. But while they are
straitened the Spirit of the Lord is not straitened.
II. THE EFFECTSPRODUCED WHEN THE SPIRIT OF GOD IS POURED
OUT —
1. By looking unto a pierced Lord, we are to understand faith in one of its
liveliest exercises. The believerlooks to Christ and His wounds with the eye of
the mind, just as the serpent-bitten Israelites lookedto the serpent of brass
which Moses raisedby the command of God. Wheneverthe Spirit is poured
out from on high, the instant effectis the production of faith. Faith, indeed,
seems to be the first — always along with repentance — saving or spiritual

grace ofthe Christian character. It must be so, from the very nature of things.
Our attention is called in this passageto two features of saving faith —
(1) You perceive that it looks to a "piercedLord." Many have enlightened
views of the nature and characterof Jehovah, who, alas!have none of that
faith which appropriates salvation. Nor is it sufficient that we look to God
through the medium of the operations of His hands in the work of creation.
Faith looks speciallyto God the Mediator. The faith that saves is a faith in
Jesus the appointed Saviour. Nor is it enough that we look to the Son of God
as enthroned in heaven. If we would obtain that saving power which flows
from Him, we must look to the wounds by which He was pierced, and the
blood that flows from them. Never till we look to a pierced, a suffering, a
bleeding Saviour, will we find our spiritual diseaseshealed, and our soul filled
with light and comfort.
(2) Another characteristicofsaving faith is that it leads those who possessit to
look to Jesus as piercedby them. But what share had we in the sufferings of
Jesus? Everysinner has had, in a sense, a part in inflicting the sufferings to
which our Lord was subjected. You must learn to connectyour sins with the
Saviour's sufferings, Our sins are the true enemies and murderers of our
Lord. It was the accumulated sins of all and eachof His people which weighed
Him down to the ground in the garden, and bowedHis head on the Cross.
This is a distinguishing feature of saving faith. The sinner connects his sin
with the sufferings of the Redeemer. Whenhe thinks of Christ's sufferings, he
thinks how his sins were the cause of their infliction, and he thinks that if
Christ had not borne them he himself must have borne them. He thus looks
upon Jesus, not so much in the light of a Saviour for others as one suitable to
himself. His faith thus becomes a faith in Jesus as his Saviour; it embraces
Christ, and appropriates the blessings which He purchased.

2. Another effectis mourning or repentance. When Paul was at Ephesus, he
preachedrepentance toward God and faith in the Lord Jesus Christ. It is a
sense ofsin that drives us to the Saviour, and we come to the Saviour by faith.
The sinner looks to Christ by the eye of faith, and as he does so he mourns and
repents. A believing view of God is necessaryto full repentance. How should
sorrow be the effectof a saving view of Christ? We are calledto mourn over
the sufferings of our Lord because ofour connectionwith them. Note some of
the characteristics ofevangelicalsorrow. The penitent has a deep view of the
evil of sin. The penitent mourns over his sin as deeply as over his greatest
earthly loss. But this sorrow for sin is not a sorrow apart from Christ, or
independent of Him; neither is it a sorrow without hope. If the wounds of
Jesus cannotbut open lap wounds in our breast, they also supply the balm
that heals the wounds.
(J. M'Cosh.)
GospelMourning a Fruit of Saving Faith
D. Wilson, M. A.
Zechariah 12:9-11
Here we have a glorious privilege mentioned, namely, a view or manifestation
of a crucified Redeemer;and the gracious exercisethatis consequentialto this
distinguishing and glorious privilege. "They shall mourn for Him." From the
words we observe that all whose privilege it is to get a supernatural discovery

of a crucified Redeemerwill mourn for Him, as wounded and pierced for
their sins.
I. THE GLORIOUS PRIVILEGE.
1. Though Christ is not now visible to the bodily eyes, yet such a sight of Him
as is necessaryin order to the exercise offaith upon Him, and a real
participation of the benefits of His purchase is attainable by persons in this
world.
2. A spiritual and saving sight of Christ as crucified is what all should be
concernedto obtain when they are attending upon the ordinances of the
Gospel, upon the dispensationof the Word and sacraments.
3. Such a sight of Christ as is necessaryin order to the exercise offaith and
repentance is an effect of the gracious operationof the Holy Spirit upon the
heart of a sinner.
4. A spiritual manifestation of Christ is in a specialmanner necessaryon a day
of fasting and humiliation.
5. A saving manifestation of Christ is a rare and distinguishing privilege.
6. A saving manifestation is ever accompaniedwith godly sorrow for sin.
II. THE GRACIOUS EXERCISE.

1. Godly sorrow for sin supposes aninward and thorough change of heart,
and mind, and nature.
2. It is real sorrow.
3. Such a sorrow as flows from a particular convictionof sin.
4. It is great sorrow.
5. It is evangelicalsorrow.Application —
(1) Both faith and repentance are fruits of the Spirit.
(2) True repentance is a fruit of saving faith.
(3) True faith is rare.
(4) Formality in religion easilyexplained.
(D. Wilson, M. A.)

Jesus'PiercedSide
A. Schroter.
Zechariah 12:9-11
Out of the piercedheart of Jesus proceeds a streamof tears, of grace, and of
prayer. For us, also, as we look at the pierced side of the Saviour, there opens
—
I. A FLOOD OF TEARS. The prophet foretells the time when Israel at the
sight of the Man of Sorrows shallbreak forth into deep lamentation, when the
waterwhich flows from the pierced side of the Saviour shall be turned into a
stream of tears, flowing from the hearts of the children of Israel. It is the
simplest but certainly also the most painful truth, that your sins and mine
have brought Jesus to the Cross. Therefore a glance atHim must become a
crystal glass whichreflects our sins more distinctly, and which represents us
in our sins blackerthan the whole law from Sinai, with its thunder and
lightning, its curse and judgment, can do.
II. A STREAM OF GRACE. In ancient Athens, mercy was representedwith
eyes streaming with tears, holding in her hand a torn and bleeding heart. By
God's grace we have free access to the Father. We have a Saviour who opens
the Father's heart for us, and we need no other Mediator.
III. A FOUNT OF PRAYER. In these prophetic words the Lord declares that
He will pour out the Spirit of prayer and of grace. The streamof grace from

the wounds of the Saviour, which He causes to be poured over us, is to become
a fount of prayer, flowing from our heart to God's heart. There has scarcely
ever been a time in which the streams of Divine grace were so abundantly
poured forth in the preachedWord, as well as in works ofmercy, and in zeal
for the Lord's house, as in our days. But how long will it last, if the Spirit of
supplication does not join the spirit of grace?And that is wanting. Ours is a
prayerless time.
(A. Schroter.)
Looking At Him Who was Pierced
W. Thompson.
Zechariah 12:9-11
When the late Dr. Andrew Bonarwas sitting in his study one day, a man and
woman entered, to see him about joining the church. When they had told their
errand the doctor said to them, "Whenany one comes to me and wishes to
join the church, I generallyask them a few questions. Now, first, how did you
come to think of joining the church? Ah! "saidthe woman," it was all through
our little son. One night I was telling him about the Jews killing my Lord
Jesus, and how they nailed Him to the cross onCalvary, and, looking up into
my face, he asked, 'Mother, was it your sins that nailed Him to the cross?'Ah,
sir, I could not answerhim. There was a big lump in my throat; and when he
saw that I did not reply he turned to his father and said, 'Father, was it your
sins that nailed Jesus to the cross?'I stole a look at my husband, and I saw a

tear glistenin his eye — he could not answereither. Then the little boy
claspedhis hands and said, 'O Lord Jesus, it must have been my sins which
nailed Thee to the cross.'From that time, sir, he has been a changedboy, and
it was that which made us think of joining the church."
(W. Thompson.)
Looking At Him Who was Pierced
W. Thompson.
Zechariah 12:9-11
When the late Dr. Andrew Bonarwas sitting in his study one day, a man and
woman entered, to see him about joining the church. When they had told their
errand the doctor said to them, "Whenany one comes to me and wishes to
join the church, I generallyask them a few questions. Now, first, how did you
come to think of joining the church? Ah! "said the woman," it was all through
our little son. One night I was telling him about the Jews killing my Lord
Jesus, and how they nailed Him to the cross onCalvary, and, looking up into
my face, he asked, 'Mother, was it your sins that nailed Him to the cross?'Ah,
sir, I could not answerhim. There was a big lump in my throat; and when he
saw that I did not reply he turned to his father and said, 'Father, was it your
sins that nailed Jesus to the cross?'I stole a look at my husband, and I saw a
tear glistenin his eye — he could not answereither. Then the little boy
claspedhis hands and said, 'O Lord Jesus, it must have been my sins which

nailed Thee to the cross.'From that time, sir, he has been a changedboy, and
it was that which made us think of joining the church."
(W. Thompson.)
Looking to the PiercedOne
Biblical Illustrator
Zechariah 12:9-11
Not only an external grace and favour was promised to the Jews, but an
internal light of faith, the author of which is the Spirit; for He it is who
illuminates our minds to see the goodness ofGod, and it is He also who turns
our hearts. As Zechariah declares that the Jews would at length "look to"
God, it follows that the spirit of repentance and the light of faith are promised
to them, so that they may know God as the author of their salvation, and feel
so assuredthat they are already saved, as in future to devote themselves
entirely to Him. "Whom they have pierced." Here also the prophet indirectly
reproves the Jews fortheir greatobstinacy, for God had restoredthem, and
they had been as untameable as wild beasts:for this piercing is to be taken
metaphorically for continual provocation, as though he had said that the Jews
in their perverseness were preparedas it were for war, that they goadedand
pierced God by their wickednessas by the weapons of their rebellion. As then
they had been such, he says now that such a change would be wrought by God
that they would become quite different, for they would learn to "look to Him
whom" they had previously pierced. John says that this prophecy was fulfilled

in Christ, when His side was pierced with a spear(John 19:37). And this is
most true; for it was necessarythat the visible symbol should be exhibited in
the personof Christ, in order that the Jews might know that He was the God
who had spokenby the prophets. The Jews then had crucified their God when
they grieved His Spirit; but Christ also was, as to His flesh, pierced by them.
And this is what John meant — that God by that visible symbol made it
evident that He had not only been formerly provokedin a disgracefulmanner
by the Jews, but that at length, in the person of His only begottenSon, this
greatsin was added to their disgracefulimpiety, that they pierced even the
side of Christ.
( John Calvin.)
Sinners Mourning for Their PiercedLord
C. Bradley, M. A., Bishop LauncelotAndrewes.
Zechariah 12:9-11
What is true of a converted Jew, is true also of a converted Gentile.
I. THE CHARACTER OF GODLY SORROW.It is like a parent's sorrow for
the death of a child. This is a real, not a pretended sorrow. If we look into our
hearts many of us will see that our sorrow for sin is all pretence. This is a
deep, not a superficial or slight sorrow. We may really mourn for a friend,
and yet mourn for him very little. Not so when our children die. Our grief

then is pungent and bitter. It is not only in the heart, but do, as very low in it.
It is a secretsorrow. Mostofus, when our hearts are full, wish to be alone.
Deepemotions of any kind send us to our chambers.
II. ONCE OF THE CAUSES THAT EXCITE GODLY SORROW."Look on
Me whom they have pierced." Who is the speakerhere? God Himself, but
God in Christ. What is meant by "looking" onHim? Outward bodily actions
are made use of to describe inward operations, the actings of the mind. These
penitents look on Him as "pierced." Some saythe reasonwhy the Jews are not
convertedis that we do not sufficiently exhibit the Lord Jesus to them in His
exaltation and glory. Others sayif we want to prize the Lord Jesus more, we
must think of Him more as enthroned in heaven. We must not suffer men to
mislead us. If we want life for our perishing souls, if we wish to have our hard
hearts broken to pieces, it is on His Cross, noton His throne, that we must
contemplate our Lord. And these contrite sinners look on Jesus as piercedby
them. "The chastisementof our peace was on Him," so we wounded Him.
III. HOW IS IT THAT GODLY SORROW ARISES FROM THIS SOURCE?
Why does looking on the crucified Lord make the believer mourn? How, I
would ask, canit be other wise, as we think of our dying Lord, dying for us?
Learn the high place that we ought to give sorrow for sin among the Christian
graces.
(C. Bradley, M. A.)
I. THE OBJECTOR SPECTACLE PROPOUNDED. Certainit is that Christ
is here meant.

1. Specifyand particularise the person of Christ, by the kind and most
peculiar circumstances ofHis death. Nota natural but a violent death. The
Psalmistsays, "Theypierced my hands and my feet," which is only proper to
the death of the Cross. The prophet intimates that his heart was pierced, and
this was peculiar to Christ.
2. SeverChrist from the rest of His doings and sufferings, to see what that is
which we speciallyare to look to — Christ pierced. The perfection of our
knowledge in or touching Christ, is the knowledge ofChrist pierced. Know
this, you know all. In the object, two things offer themselves.
(1) The passion, or suffering itself. Considerthe degree;for transfixerunt is a
word of gradation; expressing the piercing, not of whips and scourges,orof
nails and thorns, but of the spear point, which went through the very heart
itself. May a soul be pierced? It is not a spearhead of iron that entereth the
soul, but a metal of another temper, the dint whereofno less gorethand
woundeth the soul in proportion than those do the body. Soul-piercing
includes sorrow and reproach.
II. THE PERSONS. Whenone is found slain, it is usual to inquire by whom he
came by his death. We incline to lay the sin of Christ's death on the soldiers,
the executioners;on Pilate the judge; on the people who urged Pilate;or on
the elders of the Jews who animated the people. The prophet here says that
they who are willed to "look upon Him," are they who "piercedHim." In
every case ofcondemnation to death, sin, and sin only is the murderer. It was
not Christ's ownsin that He died for. It must have been for the sin of others
that Christ Jesus was pierced. God laid on Him the "transgressions ofus all."
It was the sin of our polluted hands that pierced His hands; the swiftness of
our feetto do evil that nailed His feet;the wickeddevices of our heads that
goredHis head; and the wretcheddesires of our hearts that pierced His heart.

If we feelthat we were the cause of this His piercing, we ought to have
remorse, to be pierced with it.
III. THE ACT OR DUTY ENJOINED. To look upon Him. A request most
natural and reasonable.To this look Christ invites us. "Upon Me." Our own
profit inviteth us. Our danger may move us to look. In the actitself are three
things.
1. That we do it with attention.
2. That we do it oft, againand again;with iteration.
3. That we cause our nature to do it, as it were, by virtue of an injunction.In
the originalit is a commanding injunction. Look upon Him, and be pierced.
Look upon Him, and pierce that in thee that was the cause of Christ's
piercing, sin and the lusts thereof. As it was sin that gave Christ these wounds,
so it was love to us that made Him receive them, being otherwise liable enough
to have avoided them all. So that He was pierced with love, no less than with
grid. And it was that wound of love made Him so constantly endure all the
other. Which sight ought to pierce us with love too, no less than before it did
with sorrow. We should join looking with believing. And believing, what is
there that the eye of our hope shall not look for from Him? What would He
not do for us, that for us would suffer all this? Our expectationmay be
reduced to these two things, — the deliverance from the evil of our present
misery; and the restoring to the goodof our primitive felicity Shall we always
receive grace, evenstreams of grace, issuing from Him that is pierced, and
shall there not from us issue something back again, that He may look for and
receive from us, that from Him have and do daily receive so many good
things? No doubt there shall; if love which pierced Him, have pierced us
aright.

(Bishop LauncelotAndrewes.)
The Spirit of Grace and of Supplications
D. Rees.
Zechariah 12:9-11
I. THE PROMISE OF THE TEXT. By the "house of David" is meant his
descendants afterthe flesh, or the princes and rulers of the Jews;and by the
"inhabitants of Jerusalem," the rest of the people. On these the Lord promises
to pour out His Spirit for their conviction, conversion, and salvation.
1. The Holy Spirit is here promised as a "Spirit of grace." He is the author
and giver of all grace, ofall goodness.The Holy Spirit is the author of all
preventing grace. We never really forsake sin, we never truly turn to God by
any strength or goodness ofour own. It is God who begins, as well as perfects,
the goodwork in our hearts. The Holy Spirit is the author of all renewing and
sanctifying grace. Everyattempt to renew and sanctify our heart and conduct
must, if we depend solelyupon ourselves, be altogetherin vain. The Spirit can
renew us in righteousness andtrue holiness after the image of Him that
createdus, and make us new creatures in Christ Jesus unto goodworks. The
Holy Spirit is the author of all quickening and reviving grace. Our souls too
often cleave unto the dust; our hearts become cold and dead. Where are we to
find a remedy for this distressing state of things? In the same Fountain of

living waters. The Spirit must send us those refreshing showers whichHe
sends on God's inheritance when it is weary. And the Holy Spirit is the author
of all comforting and supporting grace. And do we not often need comfort and
support in such a world as this?
2. The Holy Spirit is here promised as a "Spirit of supplications." We know
not what we should pray for as we ought; but the Spirit helpeth our
infirmities. This He does in Various ways.
(1) He shows us our need of supplications, by making us acquainted with our
spiritual poverty and wants. Naturally, we are not at all conscious ofour
spiritual necessities. Thoughdeadin trespasses andsins, we imagine we are
living unto God. Though guilty of innumerable transgressions, we feelnot our
need of pardon. We think we are rich and have need of nothing. But the Spirit
convinces us of our mistake. He leads us to feel our need of Divine mercy and
grace, as wellas our need of prayer and supplication for them.
(2) He shows us the encouragementwe have to use supplications. He takes of
the things of Christ and shows them unto us. He shows Godin Christ
reconciling the world unto Himself. He thus encouragesus to approach the
throne of grace, andto use supplications for the blessings we need.
(3) He further inclines us, or makes us willing to do this, by exciting in us an
earnestdesire to obtain such blessings. He removes that apathy and
indifference which we naturally feel, and creates in us that hungering and
thirsting after righteousness, thatardent longing after spiritual benefits,
which nothing can satisfy short of an actual participation in them. Prayer,
fervent and persevering, becomes our constantemployment.

(4) And the Spirit assists us in this holy and delightful exercise. He removes
that coldness, deadness, andformality we are so apt to feel. He gives us
boldness and access withconfidence by the faith of Jesus.
II. THE EFFECTSATTENDING THE FULFILMENT OF THIS PROMISE.
"Shall mourn," etc. The speaker here is evidently the Lord Jesus Christ. This
application of the passageto Christ proves at once both His humanity and His
Divinity. It proves His humanity, for He Was pierced. It proves His Divinity;
for who can communicate the Spirit but God alone? It is here pretold by the
Lord, that when He would pour out His Holy Spirit, as the Spirit of grace and
supplications, sinners would be led to look upon Him whom they had pierced,
and to mourn bitterly for their sins, and especiallytheir greatsin in rejecting
Him. This prophecy was fulfilled in part on the day of Pentecost. It will also be
more fully accomplishedwheneverthe conversionof the Jews, as a nation,
shall take place. But this prophecy is also accomplishedwheneversinners,
Jews orGentiles, are now turned to the Lord. Notice the nature of the sorrow
which they feel on such an occasion.
1. It is a godly sorrow. Producedin their hearts under the operations of the
Spirit of God. What are its effects? It humbles them in the dust before God; it
softens their hard and unfeeling heart. It is also a bitter sorrow, for it is said,
"They shall mourn for Him, as one mourneth for his only son." We can
scarcelyconceiveofany sorrow of an earthly nature more bitter than that of a
father when mourning for his only son. The feelings of some are quicker and
more susceptible than those of others. But whatever differences there may be,
all who are really taught by the Spirit are made so to see and feelthe evil and
bitterness of sin, as to learn in all sincerity to hate and forsake it. It is a secret
sorrow. "The land shall mourn, every family apart, and their wives apart."
And is not this always characteristic ofdeep and realsorrow? Then let us ask
ourselves, Whatknow we of the effects attending the fulfilment of the promise
in the text? How important it is that we should have the Spirit! And how

earnestlyand perseveringly should we pray for His gracious and saving
influences!
(D. Rees.)
The Spirit of Grace and Supplications
W. Knight, M. A.
Zechariah 12:9-11
In studying prophecy, with a view to personaledification, two things should
be borne in mind. Spiritual religion is ever and invariably the same,
notwithstanding the different degrees oflight which have marked different
and successive dispensations. And, whateverpromises of a purely spiritual
nature are made to the Jewishnation may, and ought to be, generally and
individually applied by those who constitute the true household of faith in all
ages. The words of the text refer ultimately to the ingathering of the Jews, and
their conversionto Christianity; but they receive an intermediate fulfilment in
the case ofevery wandering sinner, Jew or Gentile, who is effectually brought
home to God. They form a promise which applies to the believer's experience
at all times; a promise to which he may advert, to his inexpressible
consolation, until the language of prayer dies on his lips, and is supersededby
songs ofnever-ceasing praise. By the "Spirit of grace and supplications" we
are to understand that Divine Agent who helpeth the infirmities of the saints;
whose influences are elsewherepredictedunder the metaphor of an effusion of
grace;and whose coming was to give its full effectto the sacrifice ofthe
Redeemer, and to assignits prominent characterto the Gospeldispensation.

I. OF PRAYER AS AN EXERCISE OF THE RENEWEDSOUL. Prayer is
the language ofthe heart addressing itself to God, either in habitual
spirituality of desire, in the way of silent ejaculation, or by means of words
immediately suited to conveya sense of its wants to the throne of the heavenly
mercy. It is founded in a strong conviction of internal poverty, weakness, and
dependence, and is drawn forth by a humble persuasionthat it reaches the ear
of the Lord God of Sabaoth. Spiritual prayer is an eagerand determined
effort of the soul to possessitselfof the purchasedblessings of salvation.
Spiritual prayer is the fragrant incense which burns on the consecratedaltar
of the believer's heart. A renovating process must pass upon the moral system
ere the spark of true devotion is lighted up. The man who is in willing league
with sin and Satan cannotpray; nor can he who is absorbed in the cares of
this passing world; nor he who addresses the Almighty under the impulse of
sudden alarm, excessivegrief, or occasionalanxietyof mind. The exercise of
spiritual prayer is habitual to him that engagesin it. It may not always be the
same delightful and refreshing employment. Too frequently, when the spirit is
willing, the flesh is weak. In every age and period of the Church the people of
God have been a praying people. Then we have here a very close touchstone of
self-examination. Are you in the habit of flying to a throne of grace for the
purpose of obtaining relief of your burdened souls?
II. THE COLLATERAL INFLUENCE OF SPIRITUAL PRAYER UPON
THE EXPERIENCE.
1. If the fervency of holy feeling in some measure subsides when the Christian
withdraws from the presence chamber of his Lord, still a hallowedglow
remains in his breast, which tells him that the Spirit of grace and of
supplications has not departed from him. It is the tendency of prayer, by
exciting a continual apprehension of the nearness ofGod, to produce a feeling
of sacredawe, a habit of solemnity, not indeed opposedto cheerfulness, but at
variance with unhallowed levity.

2. Prayerkeeps the mind alive to the important realities of an eternal state. It
loosens that associating tie which enslaves the immortal spirit, and would
confine its everlasting solicitudes to the vanities of time and sense. The
praying Christian bears awayhis spirituality from the throne of mercy, and
blends it with the pursuits of his temporal vocation.
3. Spiritual prayer tends to purify and sweetenour intercourse with each
other. By deepening the channel of humility, it causespeace,with all its
attendant: virtues, to flow on in a gentle and even course. Prayeris health to
all who move in its genialatmosphere. It stifles the feelings of envy, hatred,
and uncharitableness.
III. THE DIRECT RESULTS OF PRAYER AS AN APPOINTED MEANS
OF GRACE. Prayer, like the rod of Moses,is intended to strike the rock, that
the waters may gush out. It is the sinner's application for blessings that cannot
be denied or withholden. True it is that the people of God are a waiting as well
as a praying people; they are often kept in suspense, becausethere is a
suitable time for prayer to be answered, andbecause spiritual blessings are
never sent prematurely. It is likewise true that the prayer of faith itself is
sometimes offeredup ignorantly, or under erroneous impressions, and
consequentlyfails in that particular point in which infinite wisdomsaw it to
be faulty. One piece of advice let me offer — Be not satisfiedwith the mere act
of prayer, even as a spiritual exercise. Be thankful for enlargementof heart to
prayer, and for a heavenly frame of mind, while you are prostrate before God.
But still look beyond the effort itself. Watchthe result of your petitions. Infer
—
1. The importance of the Holy Spirit's office in the economyof grace.

2. The necessityof attributing salvationwholly and solely to God.
3. The value of a prayerful disposition viewed as an earnestor pledge of
salvation. He who is drawn to the Cross shalleventually be drawn to the
throne. Continue to wait upon God, and you shall not be forsaken.
(W. Knight, M. A.)
PRECEPTAUSTIN RESOURCES
A REMARKABLE PROPHECY
OF NATIONAL REPENTANCE
Now we move from the previous nine verses which emphasized Israel's
physical deliverance to this most wonderful passagewhichgives God's
promise of Israel's spiritual deliverance.
You will notice I have severalof the pronouns in bold red font and you may
wonder if that has any significance? The answeris that the red is to symbolize
the Messiah(and the shedding of His blood for sins), because it is crystal clear
that in this passagewe have the Lord Jesus Christ speaking one of the greatest
prophecies ever given to the Nationof Israel.
MacArthur makes an interesting point - It's strange, isn't it?" Here they are,
having just won the battle of the ages!The greatestvictoryhas just been won
and their reactionis national mourning. Why? Becausethey recognize that
the very one who came back as their deliverer, was the same one they killed
and they piercedwhen He came the first time. That's why they mourn. And
that's the anguish of true repentance, beloved. when the comforteris come, He
will reprove the world of sin, John 16:8, now listen to Jn 16:9, "concerning

sin, because they do not believe in Me." So what is the sin? They do not
believe not in Me. . That is the one sin that the Spirit of God must convict a
person of in order to to bring then to salvation. And that's exactly the one
Israelwill be convicted of. They'll look on Me, says God, Whom they have
pierced and mourn as if they were mourning the death of their only son.
Sorrow for the sin of rejecting Christ. Beloved, that's where salvation begins,
that is where it begins in your heart. Anybody who is to be savedmust turn
from the ultimate sin which is the sin of rejecting Jesus Christ, of not believing
in Him.(Zechariah 12 - Israel's Final Deliverance)
Dearreader let us pray for the peace of Jerusalemas the psalmist exhorts
"Prayfor the peace of Jerusalem:“Maythey prosper who love you.: (Ps
122:6)(Play Paul Wilbur's Shalom Jerusalem).
Feinberg rightly remarks that The transition which Zechariah makes now
from a physical deliverance to spiritual salvation for God’s people is one
which is in accordwith the whole prophetic testimony of the Old Testament.
God never contents Himself with effecting mere physical and temporal rescue;
He ever desires truth in the inward parts." He adds “Nothing can excite to
repentance like a view of the crucified Saviour.”
Ponder that thought! When we are wrestling with sin in our life (and who
isn't?), how potentially powerful is the impact on our willful heart if we by
faith focus on our Redeemerand the greatprice He paid to redeem us from
the penalty and power of sin in our lives! Looking to our glorious Jesus is a
greatantidote when we are being tempted by lust (and any sin) for "He is able
(upon hearing their cry for help) to come to the aid of those who are
(continually being) tempted." (Heb 2:18) John Piper echoes the powerful
principle of pondering the Glorious One writing...
I close with an illustration from an article in Leadership (Fall 1982). It was
unsigned, but written by a preacherwho for ten years was in bondage to lust.
He tells the story of what finally releasedhim. It is such a resounding
confirmation of what I am trying to say that I want to quote the key
paragraph. He ran acrossa book by Francois Mauriac, WhatI Believe. In it
Mauriac admitted how the plague of guilt had not freed him from lust. He

concludes that there is one powerful reasonto seek purity, the one Christ gave
in the Beatitudes:“Blessedare the pure in heart, for they shall see God.”
The thought hit me like a bell rung in a dark, silent hall. So far, none of the
scary, negative arguments againstlust had succeededin keeping me from it . .
. But here was a description of what I was missing by continuing to harbor
lust: I was limiting my own intimacy with God. The love he offers is so
transcendentand possessing that it requires our faculties to be purified and
cleansedbefore we can possibly contain it. Could he, in fact, substitute
another thirst and another hunger for the one I had never filled? Would
Living Watersomehow quench lust? That was the gamble of faith. (p. 43–44)
It was not a gamble. You can’t lose when you turn to God. He discoveredthis
in his own life, and the lessonhe learned is absolutely right: The wayto fight
lust is to feed faith with the knowledge ofan irresistibly glorious God. (Ed:
See 1 Th 4:5 where "lustful passion" equates with those "who do not know
God" - thus the "antidote" for lust is "Know God!") Do you know God this
morning? Are you growing week by week in the knowledge ofGod’s
greatness?Do you meditate on his Word day and night? Do you ponder the
pictures of his Son in the gospels? Do you read solid books abouthis character
and his ways? Do you look at everything in your day as his creation? Do you
pray for a sensitive heart that canbe ravished by the revelationof his glory? I
call you to make those commitments now for the sake ofyour own souland
for the glory of God. (Readthe full article Battling the UNBELIEF of Lust)
Feinberg adds that "This Scripture is of vast importance for an
understanding of the future of Israel. It is closelyrelatedto the passagein
Romans 11:25–27.Justas God pours out refreshing showers upon the
parched and thirsty ground (ED: see also Zech 13:1-note), so He will pour out
the spirit of grace and supplication upon needy Israel. The verb ‫ךפׁש‬ is
employed in Joel3:1ff (Heb) also to express this transforming spiritual
transaction. Forthe same truth Isaiah 44:3; Ezekiel36:26, 27;and Ezekiel
39:29. The pouring out of the spirit of grace upon the house of David and the
inhabitants of Jerusalemreveals two features:(1) the whole nation from the
highest to the lowestwill be included; and (2) where the Lord was rejected,
there He begins His work of restoration. (Ref)

Charles Spurgeonon the prophecy in Zechariah 12:10 - This prophecy, first
of all, refers to the Jewishpeople; and I am happy that it confirms our
conviction that the Lord will do goodto Israel(PRAISE GOD SPURGEON
DID NOT REPLACE ISRAEL WITH THE CHURCH!!!). We know God has
said that the Jews will be restoredto their own land and that they will inherit
the goodcountry the Lord has given to their fathers by a covenant. But, better
still, they will be converted to the faith of our Lord Jesus Christand will see in
Him the house of David restored to the throne of Israel. The day is coming
when they will see in Jesus ofNazareththat Messiahfor Whom their saints
lookedwith joyful expectation, of whom the prophets spoke with rapture, but
who was despisedand rejectedby their blinded leaders. Whata happy day it
will be when our Jewishbrethren will all be found worshiping before the Lord
of hosts through their Great High Priest, who is a Priestforever after the
order of Melchizedek!It is also helpful to hear our text as it speaks to us. A
greatmistake is common among all kinds of people. It is currently believed
that we are, first of all, to mourn for our sins and then to look by faith to our
Lord Jesus Christ. Mostpersons who have any concernabout their souls, but
are not as yet enlightened by the Spirit of God, think there is a degree of
tenderness of conscienceandof hatred of sin that they are to obtain, somehow
or other; and then they will be permitted and authorized to look to Jesus
Christ. Now you will perceive that this is not according to the Scriptures, for
according to the text before us, men first look on Him Whom they have
pierced; and then, but not until then, they mourn for their sin. (ED: THIS IS
SIMILAR TO FEINBERG'SPOINT ABOVE)This is the common human
folly—they look for the effectin order to produce the cause;they forgetthe
old proverb and put the cartbefore the horse. But our text plainly indicates
what is the cause and puts it first, assuring us that the effectwill follow.
Repentance is in no sense a preparation to faith in Christ. It is, on the other
hand, a legitimate consequence offaith. In certain diseasesthe surgeonaims
at producing an outward eruption that carries off the internal poison and so
assists in the cure; but no man would be justified in refraining from medical
advice until he could see the eruption in his skin, that being a healthy sign, a
forerunner of the cure, a result of medicine, and by no means a preparation
for it. So repentance is the bringing into our own sight the sin that lurks
within; it is a result of the medicine of faith. (CSB Spurgeon Study Bible)

Messianic JewishcommentatorDavid Baron entitled this wonderful passage
"The Great Spiritual Crisis in Israel's History," writing that "The first nine
verses of the 12th chapter of Zechariah describe prophetically, as we have
seen, Israel's greatnational deliverance and the destruction of the armies of
the confederatedanti-Christian world-powers which shall be gatheredin the
final siege ofJerusalem. That will, indeed, be a greatand wonderful day in
their history, an hour of triumph such as they have never knownbefore,
greaterthan when they quitted Egypt; greaterthan when they triumphed
over Pharaohand his host at the Red Sea;greaterthan when they enteredthe
PromisedLand, and the walls of Jericho fell down before them." But yet
there is something greater, more solemn and ore blessed, than mere outward
deliverance and triumph over their enemies that Israelis to experience on
"that day," and that is God s final conquestover them. ("Through God we
shall do valiantly, And it is He who will tread down our adversaries. -Ps
60:12) Ah! yes, Israelshall then learn the truth of the saying, that "our only
true triumphs are God's triumphs overus, that His defeats of us are our only
true victories";and will learn with the greatapostle whose history and
experiences are in many ways a foreshadowing ofthe history and experience
of his nation to say, "Thanks be unto God, who always leadethus in triumph
in Christ" (2 Cor 2:14), that is, as former enemies who have been vanquished,
and whom He is now leading about as manifest trophies of His all-subduing
grace and power." On former occasions, whenJeshurun ("upright one" and
is a term of endearment and refers ironically to Israel Dt 33:5, 26) had been
made to ride on the high places of the earth, he had waxed fat and kicked;
then he forsook Godwhich made him, and lightly esteemedthe Rock of his
salvation(cf Dt 32:15-18). But it will never be so again. He who comes to
conquer their foes comes also to subdue their hearts." Hence, greatas their
triumph will be, greatas will have been their individual might in the last stage
of their conflict with the surrounding hosts so that "he that is feeble among
them will be as David", when they return from their victory, this their
glorious day of triumph will end in self-abasementand tears. How this
wonderful change will be brought about, how the stubborn heart of
unbelieving and gainsaying Israelwill at last be broken, we are told in the
10th verse.... (click for the rest of Baron's comments below).

Cole - Before we look at severalaspects ofthe spiritual salvation that God
promises to bring to His chosenpeople, note that it is entirely of God. God
does not say, “I would like to save My people someday, but they must exercise
their free will in order for the process to happen.” Nor is this prophecy based
only on God’s foreknowledgeofwhat will happen, but rather on His mighty
powerthat causes it to happen. In other words, God isn’t looking down
through the centuries here and exclaiming, “Finally, after all these years, I
can see that the Jews willsoften their own hearts by their ownfree will and
trust in Me! I’ve always wantedthem to do this, but I couldn’t do anything
about it because of the sovereigntyof human free will. I’m so glad that they
finally decidedto follow Jesus!” That is how many evangelicals view salvation
in our day, but it is definitely not what the Bible teaches. It shows that
salvationis of the Lord, from start to finish. While we must trust in Jesus
Christ and repent of our sins, neither saving faith nor repentance originates in
the fallen human heart. They are God’s gift, so that none can boast(Eph. 2:8-
9; Acts 5:31; 11:18).
As Cole says the Jews are prepared for this incredible event by a severe three
and one-half year tribulation (aka, the GreatTribulation - synonymous with
severalother time phrases = 1260 days, 42 months, "middle of the week,"
"time, times, and half a time", Time of Jacob's Distress"a time of distress" -
Da 12:1-note) -
"Before Godsaves the Jews spiritually, He will take them through the awful
events of the Tribulation, culminating in the horrifying campaignof
Armageddon. Lest you think that God is merely describing what will happen
in the future, apart from His causation, in 14:2, He states, “ForI will gather
all the nations againstJerusalemto battle....” Those nations will be
accountable for their hatred againstthe Jews, but behind all events is God,
“who works all things after the counselof His will” (Eph. 1:11). When you
encounter trials, you are prone to doubt either God’s love or His sovereign
power. You may even go so far as to doubt His existence:“If there is a loving,
all-powerful God, then why are these terrible things happening to me?” But
our text is clearthat God is by far strongerthan the most powerful armies in
the world and that He cares for His people, whom He will save. There are
Christians who saythat anything bad that happens to us is from the devil and

that it was not God’s will (imagine!). But the implication, then, is that Satan
got one over on God! The Bible is clearthat God sometimes uses Satanto
carry out His will, but Satancan go no farther than God permits (Job 1-2). It
brings far more comfort to know that even severe trials are under God’s
sovereignwill, than to think that somehow they are not. In the chemistry lab,
every substance has its melting point. The same is true of the hard human
heart. God graciouslybrings trials into our lives to softenus and prepare us to
receive His grace. Before the trials, we didn’t know that we neededGod. We
thought that we were in control. So God yanks the rug out from under us by
bringing all the armies of the world againstus to cause us to cry out to Him
for help!
AN OUTPOURING OF THE
SPIRIT OF GRACE
In Hebrews 10:29 we see the Spirit is designatedas "the Spirit of grace."
Herbert Lockyer- The Holy Spirit is styled—
• The Spirit of Grace, since He is the Dispenserofthe divine favor to all
men.
• The Spirit of Supplication, because He teaches us how to pray and for
what to pray.
• The Spirit of Revelation, because He reveals Christ to the eye of faith.
• The Spirit of Wisdom, because He imparts wisdom from above.
• The Spirit of Adoption, because He certifies the believer's sonship.
• The Spirit of Christ, because He was sentby the Father through the
mediation of the Son.
• The Spirit of Truth, because He makes the Word of Truth and "The
Truth" real to us. "Theologywithout the Holy Spirit," said ProfessorBeckof
Tūbingen, "is not only a cold stone, it is a deadly poison."

• The Spirit of the Lord God, because He shares the sovereigntyof the
Godhead.
• The SevenSpirits of God, because of the plenitude of His power and His
diversified activity.
I will pour out on the house of David and on the inhabitants of Jerusalem, the
Spirit of grace and of supplication: The Messiahis still speaking. It is notable
that before Jesus ascendedinto heaven, He gave His Jewishdisciples a
promise "And behold, I am sending forth the promise of My Fatherupon you
(THE HOLY SPIRIT);but you are to stayin the city until you are clothed
with powerfrom on high.” (Lk 24:49-note, cfActs 1:8, Acts 2:33, Jn 14:16, 26,
Jesus said"Whom I will send" Jn 15:26) So at PentecostJesuspoured out the
Spirit on the Jews and the church was born. Here in Zechariah 12:10 Jesus
promises to again pour out the Spirit, which will result in one-third of the
nation of Israelbeing redeemed (Zechariah 13:8-9-note).
Pour (08210)(shaphak)means to pour out literally (of fluid - Ex 4:9, Deut
12:16)or blood on the alter (Ex. 29:12; Lev. 4:7; Dt. 12:27). Shaphak
describes the casting up of a mound againsta city to form a siege ramp for
attacking it (2 Sam. 20:15; Ezek. 4:2; Dan. 11:15). A dependent prayer is
describedas the pouring out of one’s soul (1Sa 1:15; Ps. 42:4), one’s heart (Ps.
62:8]; Lam 2:19); or one’s inner parts before the Lord (Lam 2:11). God
poured out both His wrath (Ps. 69:24;Isa. 42:25; Jer. 6:11; Hos. 5:10); and
His grace (Joel2:28, 29;Zech. 12:10)on people.
Joeluses shaphak in a parallel passagedemonstrative of God's grace being
poured out on Israel...
Joel2:28, 29-note “It will come about after this That I will pour out My Spirit
on all mankind; And your sons and daughters will prophesy, Your old men
will dream dreams, Your young men will see visions. “Evenon the male and
female servants I will pour out My Spirit in those days.
The Spirit of God will pour out the Spirit on Jews atPentecostbut the final
fulfillment of this outpouring will be on this terminal generationof Israel
describedin Zechariah12-14. The Spirit will convict them of sin,

righteousness andthe judgment to come which will drive the Jews to a time of
national believing prayer, confessionand repentance. They will supplicate the
LORD for His forgiveness andfavor.
PROPHECIESOF THE OUTPOURING
OF SPIRIT UPON ISRAEL
There are severalOT passagesthatallude to the pouring out of the Spirit of
grace on the Nation of Israel
Isaiah32:15 (context - Isa 32:13-20) Until the Spirit is poured out upon us
from on high, And the wilderness becomes a fertile field, And the fertile field
is consideredas a forest.
Moody Bible Commentary - The prophets frequently link the establishment of
the millennial kingdom with the coming of the Spirit upon God’s people (Ezek
36:27;Joel2:28–32). God’s Spirit will perform a reversalof fortune,
transforming the city and the people and all that has been destroyed. The
progressionfrom desert to fertile field to forest is similar to that in Isa 29:17
and appears to denote extraordinary growth
Constable - God’s Spirit would affectan even greaterchange later in the
future (cf. Ps. 104:30;Ezek. 36:26–27;Joel2:28; Zech. 12:10). Then the
wilderness would become fertile, and what was presently consideredfertile
would become a veritable jungle so full of large plants would it be (cf. Isa
30:23–26).The creationwill burgeon, the divine curse will be removed, and
the damage that sin has causedwill be reversed(cf. Isa 29:17).
Isaiah44:3-5 ‘For I will pour out wateron the thirsty land And streams on the
dry ground; I will pour out My Spirit on your offspring And My blessing on
your descendants; And they will spring up among the grass Like poplars by
streams of water.’5“This one will say, ‘I am the LORD’S’; And that one will
call on the name of Jacob;And another will write on his hand, ‘Belonging to
the LORD,’And will name Israel’s name with honor.
Constable - The Lord promised to pour out His Spirit on the Israelites in the
future. This gift would have the same result for the nation as pouring wateron

dry ground would have for the landscape. It would bring refreshment and
new life, indeed, a whole new spiritual attitude (cf. Isa 32:15; Jer. 31:31–34;
Ezek. 36:26–27;37:7–10;Joel2:28–29). Blessing would come to the
descendants ofIsaiah’s audience. Isaiah in this verse may have meant that
God would bring both physical and spiritual refreshment. Other passages
revealthat He will send physical refreshment (cf. Isa 35:6–7;41:18).
Ezekiel39:29-note “Iwill not hide My face from them any longer, for I will
have poured out My Spirit on the house of Israel(PARALLELS Zechariah
12:10),” declares the Lord GOD.
Joel2:28-32 “It will come about after this That I will pour out My Spirit on
all mankind; And your sons and daughters will prophesy, Your old men will
dream dreams, Your young men will see visions. 29 “Even on the male and
female servants I will pour out My Spirit in those days. 30 “I will display
wonders in the sky and on the earth, Blood, fire and columns of smoke. 31
“The sun will be turned into darkness And the moon into blood Before the
greatand awesomeday of the LORD comes. 32 “And it will come about that
whoevercalls on the name of the LORD Will be delivered; For on Mount Zion
and in JerusalemThere will be those who escape, As the LORD has said, Even
among the survivors whom the LORD calls.
Comment - Partial fulfillment at Pentecost(Acts 2:1-3, 17, Joel2:28) but
awaits complete fulfillment in the last days, in that day of Zechariah12:10 (cf
Ezek 36:27, Ezek 37:14) when "all" Israel(actually the "1/3" in Zec 13:9) will
be saved (Ro 11:26). Thus this promise anticipates its complete fulfillment
with the conversionof the nation of Israelwhen Christ returns.
Matthew Henry - The Holy Spirit is gracious and merciful, and is the Author
of all grace orholiness. He, also, is the Spirit of supplications, and shows men
their ignorance, want, guilt, misery, and danger.
Keil on the house of David and on the inhabitants of Jerusalem - The
recipients of the spiritual blessing [identical with those who mourn] will be (1)
“the house of David,” through whom the promise of the Messianic-Davidic
Kingdom was made (2 Sa 7:8-16), and through whom it will be realized (Luke
1:31-33);and (2) “the inhabitants of Jerusalem”—thewhole savedremnant of

Israel, by metonymy, the capital representing the whole nation (cf. 1Ki 20:34,
where “Samaria,” the capital, represents the nation). The fact that only the
inhabitants of Jerusalemare named, and not those of Judah also, is explained
correctlyby the commentators from the customof regarding the capitalas the
representative of the whole nation. And it follows...fromthis, that in Zech 12:8
also the expression“inhabitants of Jerusalem” is simply an individualizing
epithet for the whole of the covenantnation. But just as in Zech 12:8 the house
of David is mentioned emphatically along with these was the princely family
and representative of the ruling class, so is it also in Zech 12:10, for the
purpose of expressing the thought that the same salvationis to be enjoyed by
the whole nation, in all its ranks, from the first to the last.
Spurgeon- This is a promise concerning Israel. Long have the Jews rejected
the Christ, but the day is coming when they shall acknowledgeJesus of
Nazarethto be the promised Messiah. In that day, this promise will be
fulfilled. God must always give “the spirit of grace” ere men will pray aright;
and wherevergrace is given, there is always true prayer.
Cole on the Spirit of grace and supplication - God promises to pour out on the
Jews “the Spirit of grace andof supplication.” This is a reference to the Holy
Spirit (Isa. 44:3; Ezek. 39:29;Joel2:28-29). Jesus told Nicodemus that the new
birth is effectedby the Spirit (John 3:5-8). “It is the Spirit who gives life”
(John 6:63). Unless the Spirit of God convicts us of sin, righteousness,and
judgment (John 16:8) and imparts new life to us, we remain dead in our
transgressions and sins (Eph. 2:1, 5), excluded from the life of God because of
our hard hearts (Eph. 4:18). Salvation, like the original creation, requires the
sovereignpowerof God (2 Cor. 4:4, 6). He is called here “the Spirit of grace
and of supplication.” Grace means God’s undeserved favor. The Jews who
pierced their Messiahdo not deserve God’s favor, and neither does any
sinner. Grace means that we do not have to cleanup our lives or accumulate
goodworks in order to qualify for salvation. Those things follow salvation, but
they do not precede it to prompt God to act. The “Spirit of supplication”
means that when He graciouslyintervenes in a sinner’s heart, that sinner cries
out to God, “Save me, Lord, or I perish!” All subsequent prayer stems from
God’s gracious Spirit of supplication moving us to cry for help. If you
recognize that you are a sinner in God’s sight and you have cried out to Him

to save you, it is because He has poured out His Spirit of grace and
supplication on you. If you know Christ as Savior, but you lament the
hardness of your heart, and you are crying out, “God, soften my heart
towards You,” it is because His Spirit of grace and supplication is working in
you.
Matthew Henry on the Spirit of grace and supplication - 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 effectof the pouring out
of the Spirit, a mourning for sin, which is used to quicken faith in Christ and
qualify for joy in God. It is here made the matter of a promise that the Jews
shall mourn, for there is a mourning that will end in rejoicing (cf Ps 30:5) 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, 2 Kings 20:5. Jacob, that wrestlerwith God,
wept and made supplication. But here it is a mourning for sin that is the effect
of the pouring out of the Spirit.
Feinberg quotes Dods who "observes,“The former of the two words is
commonly and rightly rendered favour or grace, and if used in this sense here
it must refer to a new disposition towards God springing up in the people, a
spirit of relenting, of contrition for rejecting God, of willingness to accept
Him, in a word, of love, but of love that has in it the elementof tender
compunction about its past treatment of God. The secondword refers rather
to the expressions oflove, the trustful cries for help and acknowledgements of
dependence which accompanythis relenting." In short, the spirit of grace is
the Holy Spirit who, when poured out upon Israel, will awakentheir hearts to
supplication for the bestowalof God’s favor upon them. (ExegeticalStudies in
Zechariah: The SecondBurden, 12-14 .. Israel’s Conflict and Deliverance,
12:1-14)
Grace (favor) (02580)(chen/henfrom verb chanan= to favor) means favor
(acts which display one’s fondness or compassionforanother), grace (acts of

kindness displaying one’s pleasure with an object, which benefit the object of
pleasure), acceptance. The idea is that a person finds favor in the sight of
another person or acceptanceby the person, in this case favorin the sight of
God. This word plays a major role in helping us understand God's
relationship with sinful men as shownin the first use in Genesis 6:8 with those
wonderful words "And Noah found favor (grace)in the eyes of the Lord."
The result of this favor was that he was delivered by God from His judgment
of the world through the Flood. In a similar vein, the nation of Israelwas
granted by God to receive "favor in the sight of the Egyptians." (Ex 3:21,
11:3, 12:36). Zechariah's only other use of chen is Zech 4:7 "‘Whatare you, O
greatmountain? Before Zerubbabel you will become a plain; and he will
bring forth the top stone with shouts of “Grace, graceto it!”’”
Supplication (08469)(tachanunfrom chanan = extending favor which is
neither expectednor deserved)is a masculine noun that describes one asking
for favor. In Daniel's greatprayer in chapter 9, he seeksthe Lord God by
"prayer and supplications, with fasting, sackclothand ashes." (Da 9:3) and in
Da 9:23 we see his supplications were heard immediately. In the first use
Solomonprays "And listen to the supplications of Thy servant and of Thy
people Israel, when they pray towardthis place; hearThou from Thy dwelling
place, from heaven; hear Thou and forgive." (2Chr 6:21) In the psalms
supplications reflecta plaintiff cry on one hand (Ps 28:2, 86:6, 130:2, 140:6,
143:1)and a gratitude for divine answeron the other (Ps 28:6, 31:22, 116:1).
Proverbs speaks ofthe sense ofhumility of the one making supplication (Pr
18:23). In Jer 3:21 Israelis making supplication because they are beginning to
feel the wrath of God's displeasure. Zechariah12:10 was discussedabove --
notice that both Jer 31:9 and Zechariah 12:10 use this same noun. The
Holman Standard version (and others) translate tachanun with more variety
than the NAS (all uses in NAS = supplication) and so renders it as pleading,
plea for mercy, appeal for mercy, cry for help.
Supplication (Latin supplex ~ entreating for mercy; plead humbly, kneel
down) - describes the the actionof asking or begging for something earnestly
or humbly. The idea of pleading conveys the sense of making an emotional
appeal.

So that - This is purpose clause, one of the more profound purpose clauses in
the entire Bible, especiallyif you are Jewish!Whenever you encountera
purpose clause considerthe "5P's" - Pause to Ponder the Passage then
Practice it in the Powerof the Spirit. As noted this is one of the "richer"
purpose clauses youwill encounter in Scripture.
ISRAEL'S NATIONAL
DAY OF ATONEMENT
This prophecy (they will look upon Me) was partially fulfilled in Jesus'first
coming when He was crucified and pierced and His Jewishbrethren bore
witness (lookedupon Him), but the final fulfillment awaits His Second
Coming when not only will the Jews see Him, but the entire world will look
upon He Who was pierced!
In his GospelJohn has a description of Jesus'crucifixion in which he quotes
Zechariah's prophecy in Zechariah12:10 showing that in the Crucifixion this
Messianic prophecy(the piercing) was fulfilled. The ultimate fulfillment of
John 19:37 will be at Christ’s SecondComing (His "parousia"), whenthe
repentant remnant of Israelwill mourn over rejecting and killing their
Messiah. And do not miss the incredible truth in this prophecy (remember it
is the pre-incarnate Christ Who is speaking in context of Zechariah 12:10) --
Do not miss the factthat God said “they will look on Me Whom they have
pierced” which was also a prediction that Jesus wouldbe incarnatedand
would be crucified. In other words, Zechariah 12:10 alludes to the future
incarnation and Manhoodof the Messiah(He had to be a Man to be pierced).
And againanother Scripture says, “THEY SHALL LOOK ON HIM WHOM
THEY PIERCED.” (John19:37)
But in the RevelationJohnrecords the future, final fulfillment of this
prophecy writing...
BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see
Him, even those who piercedHim; and all the tribes of the earth will mourn
over Him. So it is to be. Amen. (Rev 1:7-note)

Comment: Note that Jesus'coming on the clouds is exactly what the angelin
Acts 1:9-11 affirmed when he stated" will come in just the same way as you
have watchedHim go into heaven." In other words His SecondComing would
be an actualevent that was literal (not hidden or invisible), physical (literal
body), and in the clouds. The Greek verb for piercedis ekkenteo (from ek =
out or an intens. + kentéō = to sting, stab, prick, pierce. Means to dig out,
pierce. Used trans., meaning to pierce through)(1574)is used only in John
19:37 and Rev 1:7 in the NT (6x in Septuagint - Num. 22:29; Jos. 16:10;Jdg.
9:54; 1 Chr. 10:4; Isa. 14:19;Jer. 37:10). Comparing Zechariah12:10 with
this verse, we see that Jesus is identified as God!
The prophet Isaiahalso describes the piercing of Messiah...
Isaiah53:5 But He was piercedthrough for our transgressions, He was
crushed for our iniquities; The chastening for our well-being fell upon Him,
And by His scourging we are healed.
Comment: The Hebrew verb for was piercedin Isaiahis chalal (Used 6x in
OT = Job 26:13, Ps 109:22;Isa 51:9, 53:5; Ezek 28:9, 32:26)not daqar as in
Zech 12:10 and might be better translated "He was wounded for our
transgressions."The Septuaginttranslates chalalwith the verb traumatizo
which means to wound or cause to be wound. This Greek word of course gives
us our English words such as trauma, traumatic, etc.
Feinberg has an interesting comment on Isaiah53 and suggests thatIsaiah's
words may indeed be Israel's confessionin that day
Let us remember that Isaiah 53 is the inspired confessionthatrepentant Israel
will voice on this important occasion(Referring to Zech 12:10). (Feinberg goes
on to paraphrase Isaiah53:1-8 from a Zech 12:10 perspective)
"If Calvary be the tragic hour of Israel’s age-long history, then this national
Day of Atonement will be the hour of their penitent sorrow to be followedby
rejoicings ineffable. In that hour, with enlightened hearts and broken spirits,
they will inquire of one another, “Which ones of us believed the report made
to us? To which ones of us did the mighty power of God disclose itself? So few
of us, because He appearedso lacking in promise; He had no outward

attractionthat our carnal hearts could then delight in. So we desiredHim not,
with the result that He was despisedand cut off from our company, knowing
only griefs and pains, as we went our way turning our gaze from Him. But
marvel of it all, He was bearing and enduring our sorrows and our griefs, and
all the while we thought He was being stricken, smitten of God, and afflicted
because He was so sinful and we so good. No, He was smitten because we were
so sinful, for He was wounded because we had transgressedthe law and will of
God; He was crushedto death because ofour iniquitous ways; the scourge of
God was upon Him so that we might have spiritual healing and peace with
God. We all went senselesslyon in our sins, deliberately and wilfully, and God
causedto come upon Him as an avalanche the sins of us all. What oppressions
and merciless treatment He suffered, yet He endured them so patiently and
submissively. And yet we did not lay it to heart that He was suffering all this
because it was due us.”
As unbelieving Thomas they will not believe until they see the prints in His
hands. (John 20:24-29). (ExegeticalStudies)
They will look on Me whom they have pierced - Who is "they"? He tells us
these are Jews, andfrom other Scriptures we know that they are those Jews
who are living in the days of the Great Tribulation, the time of Jacob's
trouble. And who is "Me?" This is none other than the Messiahspeaking to
Israeleven before He was crucified, which of course is what pierced refers to.
Did the Jews literally drive the nails in His hands and pierce His side with a
spear? Of course not, for that part the Romans are also culpable and
responsible. But when Pilate was trying to release Jesus(Lk 23:19), the Jewish
crowd"kept on calling out, saying "Crucify, crucify Him!" (Lk 23:21,23, Mt
27:22-25 Mk 15:13 Jn 19:15).
Walter Kaiserhas an interesting note on some important technicalaspects of
Zech 12:10 writing that "Probably no text in the Old Testamentspeaks more
directly to the question of whether there are going to be two comings of the
one Messiahthan does verse 10. But, even aside from the question of whether
this text points to one or two Messiahs, the hardest fact for most Jewish
interpreters and readers to face is that “Me” and “Him” both refer to the
same person. Most Jewishinterpreters would prefer to have the Gentile

nations look to God, whom these nations have attackedindirectly by inflicting
suffering on His people Israel.
But eachof these novel translations is problematic. Eachignores the factthat
the subjectof both the verb “to look” and the verb “to pierce” is the same in
Hebrew. Therefore, those who pierced the One who will pour out a spirit of
grace and supplication in that day, belong to the same national group that will
“look” and“mourn” over the pierced One like one mourns over the loss of a
firstborn. In the debate over verse 10, interpreters argue that it is impossible
to pierce God, since He is spirit and not flesh and blood (Is. 31:3; John 4:24).
But that is the point; it was Christ’s flesh that was pierced, and the One who
was pierced is at the same time One in essence andbeing with the God who
speaks in this text. Note also that wheneverthe first person pronoun appears
elsewhere in this chapter (Zech 12:2, 3, 4, 6, 9, 10 = "I am...I will...I will...I
will. I will...I will") it refers to the Messiah. Zechariahhad just referred in
chapter 11 to the GoodShepherd who had been rejectedby Israel, and whose
rejectionwas followedby a terrible punishment. Only the Messiahfits all the
details here. His piercing must have come in an earlieradvent, for certainly
when He comes againit will be with the victory promised in this section."
(Ibid)
NET Note on they will look on Me Whom - Becauseofthe difficulty of the
conceptof the mortal piercing of God, the subjectof this clause, and the shift
of pronoun from “me” to “him” in the next, many Manuscripts read ַ ‫ֵל‬ ‫ֵל‬‫ֵת‬
‫א‬ ֲ‫ך‬ֵֶׁ (’ale ’et ’asher, “to the one whom,” a reading followedby NAB, NRSV)
rather than the MT’s ‫א‬ ֲ‫ך‬ֵֶׁ ַ ‫ֵל‬ ‫ֵת‬‫ֵל‬ (’ela ’et ’asher, “to me whom”). The reasons
for such alternatives, however, are clear—theyare motivated by scribes who
found such statements theologicallyobjectionable—andthey should be
rejectedin favor of the more difficult reading (lectio difficilior) of the MT.
Kaiser amplifies the NET Note by addressing why there is such controversy
over this text - One of the greatestproblems centers around a translation
problem. The New JewishPublicationSocietytranslation of the Tanakh(Old
Testament)in 1988 renderedit: “But I will fill the House of David and the
inhabitants of Jerusalemwith a spirit of pity and compassion;and they shall
lament to Me about those who are slain,wailing over them as overa favorite

son and showing bitter grief as over a first-born.” The 1896 Jewishtranslation
in an Appendix to the RevisedVersion read, “And they [i.e., the house of
David and the inhabitants of Jerusalem]shall look up to Me because ofHim
whom they [i.e., the nations which came up againstJerusalem]have pierced.”
A more ancient Jewishinterpretation understands this prophecy to refer to
Messiahben (“sonof”) Joseph, a separate individual from Messiahben (“son
of”) David. But the creationof these two Messiahs, one who would suffer (ben
Joseph)and the other who would be glorified (ben David) finds no support
from the Tanakhitself. (See also The JewishTradition Of Two Messiahs)
S Lewis Johnson has some additional insights on the Jewishapproachto
Zechariah 12:10 - I have a commentary on the Old Testamentwritten by
some Jewishscholars, it’s not a bad commentary in many ways, and I find a
greatdeal of help. I notice the explanation that they gave of the 10th verse of
the 12th chapter. It was something like this: They shall look unto me, because
THEY, the nations, have thrust Him through. They shall look unto me
because they the nations have pierced him through. And I lookedin my
Hebrew text to discoverhow this rendering of the text was possible. It is
impossible (JOHNSON WAS A PROFESSOROF OT AND FLUENT IN
BIBLICAL HEBREW). Will you look at the text carefully, it says, “And I will
pour upon the house of David, and upon the inhabitants of Jerusalem”. There
("HOUSE OF DAVID...INHABITANTS OF JERUSALEM")is the “THEY”
of the text, not the nations. The nations have been mentioned in the 9th verse.
But since that mention, there has only been the mention of the Jews in verse
10! And so surely the normal interpretation of the 10th verse is, “And they”,
that is, the inhabitants of Jerusalem, about whom I’ve just been speaking.
“Theyshall look upon Me whom they have pierced”, the “THEY” must refer
to the inhabitants of Jerusalem. (The Conversionof Israel) (ED:
APOLOGIES FOR THE TECHNICAL DETAILS IN SEVERAL OF THE
PREVIOUS NOTES, BUT THIS SUBSTANTIATION IS IMPORTANT
BECAUSE CLEARLY THE HEBREW TRANSLATORS ARE TRYING TO
HIDE THE EVIDENCE SO TO SPEAK! VERY INTERESTING, BUT IT IS
NOT SURPRISING!)
Will the nation of Israel actuallysee Messiah's scars?I think so for it is
certain that the wound marks are still on our Lord's glorified body, for they

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