10. 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 as one is in bitterness for his first-born.

11. In that day shall there be a great mourning in Jerusalem, as the mounring of Hadadrimmon in the valley of Megiddo.

12. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart. 

13. The family of the house of Levi apart, and their wives apart; the family of the Shimeite apart and their wives apart. 

14. All the remaining families, family by family apart and their wives apart.

Zech. 13:1. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and uncleanness. 

Zech. 12:10-13:1The expression “in that day” occurs also in this section. From an examination of the promises that set forth what the Lord will do “in that day,” it is evident that the reference is to a stretch of time that extends far beyond the limits of the old dispensation. 

10. In that day the Lord will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication. At the time of the utterance of this prophecy it was still the dispensation of shadows. The Spirit was not yet, seeing that Christ had not yet died. And therefore insight into the mysteries of the Gospel was still limited. Doubtless therefore the people of God of our prophet’s day took the promise with which we here deal to mean that the Lord would pour His grace upon the spirits of allHis elect and that, as possessors of spirits filled with His grace, they would supplicate. But that the word “spirit? in the expression “spirit of grace” denotes the second Person in the Trinity as the Spirit of Christ and that therefore what is here promised is that the Lord will pour this His Spirit upon His church, when, the day of Pentecost has fully come, follows from this, namely, that the prophet goes on to say that these supplicants will look upon Him whom they have pierced and that the one to be pierced is Christ. This latter we learn from the apostle John, who tells us that the doing of the soldier by which he pierced Christ’s side with a spear was the fulfillment of the prediction of our prophet, “They shall look on him whom they have pierced.” 

It is plain then that it is the Spirit that is here being promised, the very Spirit who is of one and the same essence, majesty and glory with the Father and the Son from eternity proceeding from the Father and the Son and herein as the eternal power and might distinguished from both and therefore Spirit in whom is the fellowship of the Father with the Son and the Son with the Father within the being of the Godhead. However it is as the Spirit of Christ that He will be poured upon the house of David, that is, as the Spirit that the triune Jehovah through the blood of Christ merited for Christ and His body the church. As the Spirit of Christ He will be given, or from our vantage point has been given to the church to make her partaker of all His benefits. And He, the Spirit, is and will be in the church, for He abides with her everlastingly, the principle, the fountain, source, originator of her life, of all her glory and blessedness, of all her good works, her prayers and supplications, praise, thanksgivings and adorations. From Him, as the Spirit of Christ, the elect are born. By Him they are led into all truth. For the Spirit searcheth all things, even the deep things of God. For the things of God knoweth no man but the Spirit. And He reveals them unto us. Things they are that eye hath not seen; nor ear heard, neither have entered into the heart of man things that God hath prepared for them that love Him (I Cor. 2:9ff). But all that He, the Spirit, gives and shews He takes of that which is Christ’s, whose Spirit He is (John 16:14). 

Spirit of Grace. Grace in this expression denotes the total of gifts imparted. That these gifts are called gifts of grace has its reasons. First, they are gifts of spiritual beauty that beautify the recipients. (The word grace means beauty). Born of the flesh they were flesh, vile sinners doing the works of their father the devil. But born now of the Spirit they are spirit. They are new creatures in Christ Jesus partaking of God’s nature and reflecting His glories. Second, the gifts of the Spirit are called grace because they are unmerited and therefore free and freely given and given to men unworthy not alone but ill-deserving as well. The wind blows where it chooses and its sound is heard, but it cannot be said whence it comes and whither it goes. So is every one born of the Spirit (John 3:9). He is one who in Christ is the object of God’s eternal and sovereign love for whom Christ therefore died and whom the Spirit graces. 

Being the Spirit of grace the Spirit is therefore at once: the Spirit of supplication, of all true prayer. Only they graced by the Spirit can pray. For prayer is seeking after God for God’s sake. It is the panting of the soul after God. It is the thirsting of the soul for God. The supplicants have none in heaven but God and none on earth that they desire after Him: They long to sec God as He is. And because his hope is in them they purify themselves, lay off sin and put on Christ. And in true contrition of heart they confess their sins and taste that the Lord is gracious in the assurance that their sins are forgiven them. And they besiege the throne of grace for grace. And seeking they find and asking they receive grace for grace. Having they receive and have more abundantly. True prayer then is the heart open to grace. It is the soul drinking from the river of grace that flows from the Throne. 

The Spirit was poured upon the church as represented in the vision of our prophet by the house of David and. the inhabitants of Jerusalem and the families and, their wives of which mention is made in verse 12. When the day of Pentecost was fully come, the incarnate Son of God, our Lord Jesus Christ, having redeemed His people from their sins by His blood, and being by the right hand of God exalted, received of the Father the promise of the Holy Spirit, and shed Him forth (Acts 2:33). It was now that the Spirit was given, seeing that the Son of God had assumed the flesh and blood of His brethren, had suffered and died for His people and was glorified. Nat that in the Old Dispensation the Holy Spirit, as the Spirit of Christ, was not active in gathering the church. He was certainly. For the church is gathered from the beginning to the end of the world. But in that day the Spirit was not active as the Spirit of theincarnate Son of God. In that day therefore the church was not yet as the body of Christ, seeing that He was without a glorified human nature. Before He could properly become the true vine, the true bread and the living water, the sanctification, justification and redemption of His people, He first had to become flesh and receive the promise of the Spirit in it. It explains why the Spirit was not poured upon the church before. He first had to be poured upon the flesh of Christ. And so He was—He the Spirit of all grace and supplication. There is therefore grace only for that people, His people, grafted in Him by a living faith. For with Him and Him alone dwells the Spirit of grace. In Him and in Him alone dwells the fullness of the Godhead bodily. Not to be in Him is to be without grace everlastingly. Said Jesus to the multitude, “I am the bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof and not die. I am the living bread, which came down from heaven; if any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world” (John 6:48ff). Let us take notice, the bread that Christ will give is His flesh, His Spirit filled assumed humanity. 

And upon His flesh the Spirit was poured, and thereupon poured of Him upon His body, the church—poured was the Spirit, that is, given copiously, abundantly, without measure. Though active in the Old Dispensation, it cannot be said that the Spirit was poured upon the church of that day. The Scriptures also contain clear evidences of this difference between the two dispensations of the Spirit. In the language of our prophet there were feeble in the church, stumblers. In courage and daring they were far from measuring up to David. They were not endowed of the Spirit with the implicit trust in God that characterized David, the mighty man of velour in Israel. But now in this new dispensation of the Spirit it is different. The stumblers are like David, and the house of David is like God, like the angel of the Lord before them. All with courage fight the good fight. All know and all prophesy. For all now have the anointing and revelation has been completed and has become the property of all the saints. In the Old Dispensation it was not so, seeing that in that day the Lord communicated His revelations only to a limited number of His people, called prophets, and seeing that they alone were mandated and qualified of the Spirit to proclaim what had been revealed. In gathering, the church the Spirit uses means. Now this means is the promise fulfilled, the glorified and Spirit-filled Christ as presented to view through the Scriptures. In the Old Dispensation the means was the shadows of the law, the promise as unfulfilled. That even long before Christ died and was exalted there could be these preliminary workings of the Spirit is owing to the fact that Christ was slain from before the foundations of the world. 

The prophet goes on to say in this verse that “they shall look upon me whom they have pierced, and that they shall mourn for him . . .” It has already been shown that the pronoun WW looks to God revealed in the flesh, our Lord Jesus Christ. The pronoun theylooks back to the house of David and the inhabitants of Jerusalem. Implied in these statements is the prediction that this house and these inhabitants will pierce Christ. And so they did. They crucified Him. Said Peter to the men of Israel in reply to their reactions to the pouring of the Spirit on the church when the day of Pentecost was come, “Hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:22, 23). What is being told us also here is that also the church, the house of David and the inhabitants of Jerusalem had a hand, m piercing, crucifying Christ—the church including the elect. This is further confirmed by Christ’s prayer in the hour of His crucifixion, “Father forgive them, for they know not what they do.” And of this amazing sin all God’s people to the last saint are guilty. For we by nature are no better than they. Had we been walking among them in that day, also our cry would have been, “crucify Him,” except restrained by the redeeming grace of God. Besides, piercing God is the essence of sin, and the saints sin continually. Surely God commended His love toward us in that even while we were yet sinners Christ died for us (Rom. 5:8). The men of Israel crucified Christ. But, said the apostle unto them later, “And now, brethren, I know that through ignorance ye did it, as did also your rulers.” They did not, know that the blood of Christ was the blood of the atonement. And therefore the great sin could be forgiven them. And it was forgiven them in the way of their repentance. Surely they, the elect of God, repented. For upon the house of David and the inhabitants of Jerusalem the Lord had poured the Spirit of grace and supplication. And all the saints repent with them. For not to repent of this great sin is to approve it. It is to crucify Christ afresh and put Him to open shame. But as to all such with whom dwells the Spirit of grace and supplication, looking upon Him whom they have pierced with an eye of faith, they, in the language of our prophet, mourn for Him as one mourneth for his only son and are in bitterness as one in bitterness for his only son. The thought that they pierced and through their daily sinning continue to pierce the only begotten One, the God of their salvation, fills them with sorrow unspeakable. 

11. And so, through the ages, there is a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. The plain of Megiddon was the scene of one of the most disastrous events in Hebrew history, the mortal wounding of the God-fearing king Josiah (II Kings 23:29, 30). For many years a public lamentation was held in commemoration of the death of this king (II Chron. 35:25). Hadadrimmon is the place where Josiah fell. With this mourning the weeping of all saints over their sins is here compared. 

12-14. These verses describe the universality of the lamentation. All parts of the church will participate. Their wives apart.—The men were the moving spirits in the piercing of the Savior, but the women feel themselves involved in the guilt. They as well as the men are sinners before God. The family is the clan or tribe. David . . . Nathan . . . Levi . . . Shimeite.—In the first instance the house of David means the successors of David, that is, the rulers. The house of Levi represents the priesthood. The house of Nathan might denote the prophetic order. The Shimeites are the descendants of Shimei, the grandson of Levi. All the rest of the families will repent, the obscure ones and whose names are therefore not mentioned. Thus all will repent, the women as well as the men, the prominent as well as the obscure. What we deal with here is type and symbol foreshadowing the weeping of the Spirit-filled church over her sins. 

Chap. 13:1. The Gospel of this verse is that in that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. The expression “in that day”, heads also this verse. In that day a fountain shall be opened. The reference is to the moment in which this opening will take place and to the entire day in which the grace of the fountain will flow. It is the same period that in the previous chapter is indicated by this expression. The expression looks back especially to the final verses of the preceding chapter: There it is stated that in that day the Lord will defend the inhabitants of Jerusalem and that He will seek to destroy all the nations. But in the same day he will pour out on the inhabitants of Jerusalem the Spirit of grace and supplications. And the fruit thereof will be that they will see their God whom they pierced, and they will weep and lament on account of their sins with a great lamentation. And so there will be a great thirsting after the tiding that a provision has been made for sin and uncleanness, and that provision is this fountain. 

But is it to be a fountain the waters of which will be for the cleansing of the penitents or for the quenching of their thirst? The question can also be stated thus: Is it to be a fountain for sin and uncleanness, or, as the Holland Bible has it, against sin? The Hebrew binds us to the former of these two renderings. For the preposition used is the lamedh, which never means against but always for, to, belonging to, as to, in respect to. It is this a fountain the waters of which are for, to, in respect to sin. But this does not yet answer the question how and why the waters of this fountain are for Sin? Is it because the waters of the fountain as drunk are a cure, a remedy for sin and death and the pollution thereof? Is this the idea of the imagery? It is more likely that the fountain of which this verse speaks is one whose waters are, for the washing away of sin. They are waters for cleansing and not for drinking. 

The Hebrew word here used for sin means missing the mark, as for example the archer misses the mark at which he aims. His missing the mark, however, was not what he purposed. For he took careful aim. But the natural man misses the mark deliberately, and this mark is the glory of God. The sinner” will not make God the purpose of his existence. The shrine before which he is prostrated is that of his own ego, and all his thoughts are that there is no God. This is his misery. And this is his great guilt before God. The word uncleanness in this verse has reference to the spiritual pollution of his nature, to the corruption of his heart, the darkness of his mind and the perverseness of his will. 

But there will be a fountain opened for the cleansing of all sin,—the sin of the penitent ones, the contrite of heart. And this fountain is He Who was made unto us wisdom and righteousness and sanctification and redemption—the crucified, glorified and Spirit-filled Christ. For His blood cleanses from all sin. And it was the Father who opened Him through His smiting Him for our iniquities. For our transgressions He was wounded, for our iniquities He was bruised. Upon Him was the chastisement of our peace. And it is by His stripes that we are healed.