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The apostle (Ga 4:25,26) distinguishes between "Jerusalem which now is, and is in bondage with her children"—the remaining carcase of the Jewish church that rejected Christ, and "Jerusalem that is from above, that is free, and is the mother of us all"—the Christian church, the spiritual Jerusalem, which God has chosen to put his name there; in the foregoing chapter we read the doom of the former, and left that carcase to be a prey to the eagles that should be gathered to it. Now, in this chapter, we have the blessings of the latter, many precious promises made to the gospel-Jerusalem by him who (Zec 12:1) declares his power to make them good. It is promised, I. That the attempts of the church's enemies against her shall be to their own ruin, and they shall find that it is at their peril if they do her any hurt, Zec 12:2-4,6. II. That the endeavours of the church's friends and patrons for her good shall be pious, regular, and successful, Zec 12:5. III. That God will protect and strengthen the meanest and weakest that belong to his church, and work salvation for them, Zec 12:7,8. IV. That as a preparative for all this mercy, and a pledge of it, he will pour upon them a spirit of prayer and repentance, the effect of which shall be universal and very particular, Zec 12:9-14. These promises were of use then to the pious Jews that lived in the troublous times under Antiochus, and other persecutors and oppressors; and they are still to be improved in every age for the directing of our prayers and the encouraging of our hopes with reference to the gospel-church.
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The Security of the Church; Punishment of the Church's Enemies; Promises to Judah (500 BC)
教会的稳妥；教会仇敌的刑罚；对犹大的应许（主前500年）
¹ 耶和华论以色列的默示。铺张诸天、建立地基、造人里面之灵的耶和华说：
² 我必使耶路撒冷向四围列国成为令人昏迷的杯；那时人都要围攻犹大和耶路撒冷。
³ 那日，我必使耶路撒冷向聚集攻击她的万民成为一块重石头；凡举起的必受重伤。
⁴ 耶和华说：那日我必使一切马匹惊惶，使骑马的癫狂；我必睁眼眷顾犹大家，使列国的马瞎眼。
⁵ 犹大的族长必心里说：耶路撒冷的居民倚靠万军之耶和华他们的神，就作我们的能力。
⁶ 那日，我必使犹大的族长如火盆在木柴中，又如火把在禾捆里；他们必左右烧灭四围列国的民。耶路撒冷人必仍住本处耶路撒冷。
⁷ 耶和华必先拯救犹大的帐棚，免得大卫家的荣耀和耶路撒冷居民的荣耀在犹大之上自夸。
⁸ 那日，耶和华必保护耶路撒冷的居民；他们中间软弱的必如大卫；大卫家必如神，如耶和华的使者在他们前面。
此处有：I. 这赐给神以色列民之应许状的权利名头——这是耶和华话语的默示，是神圣的预言；在传达上大有分量，要向人宣告；在应验上也要大有分量、压在人身上；它是默示（burden），是教会一切仇敌的重担，正如那圆铅一样（亚5:7-8）。但它是为以色列——是为他们的安慰与益处。正如那烈火的律法（申33:2）出自神的右手，照样那烈火的预言与烈火的护理也是为他们的益处而来——那向仇敌宣告战慓之语的话，向他们却宣告平安，正如云柱火柱向以色列人那面是光明的，为要引导、鼓励他们，向埃及人那面却是黑暗的，为要威吓、使他们丧胆。那些连神的话语中之「默示」都为他们而设的人，与话语中的祝福为他们而设的人一样，是有福的。
II. 赐下此应许状之主的名头。这名头冠于其前，为要显明他既有权柄作出这些应许，也有能力成全它们——因为他是世界之造化主，也是我们的造化主，因此拥有无可争辩、不能抗拒的主权。1. 他铺张诸天——不仅他在起初如此行，那时他说要有穹苍，就造出穹苍；他如今仍如此行——他使诸天如幔子展开，保守它们不致坍缩，并要如此行直到末了，那时天要像书卷一样被卷起来。那铺张诸天者的权能既无法限制，也没有什么事对他太难。2. 他建立地的根基，并使地坚固稳固在自己的根基上，或说自己的轴上——尽管地建立在海上（诗24:1），甚至悬在虚空（伯26:7）。建立这地的，毫无疑问也治理这地，并在其中施行审判；那些说耶和华已经离弃这地的人是自欺——他若离弃了，地早已沉沦；因他不仅最初安放地的根基，如今仍继续安放、继续托住。3. 他造人里面之灵。他造了我们这些灵魂（耶38:16译者按：和合本耶38:16）。他不仅向第一个人吹气，更仍向每一个人吹入生命的气息；身体是由肉身之父而来的，灵魂却是由万灵之父所赐（来12:9）。他塑造人的心；心在他手中，他如引导众水那样引导人心，按自己所喜悦的样式铸造它们，好成就自己的旨意；因此他能藉着激发他的朋友、挫败他的仇敌来拯救他的教会，并要永远拯救他一切选民——藉着重新塑造他们的灵。
III. 此处向他们宣告的应许本身——教会要藉此得着稳妥，教会的一切朋友也可在其中享受圣洁的稳妥。
1. 此处应许：教会的仇敌无论怎样攻击她的纯洁或平安，都必以自己的羞愧告终。神和他国度的仇敌对耶路撒冷怀着极大的恶意与仇恨，并图谋毁灭它；但至终必显明他们不过是在为自己预备毁灭。耶路撒冷是稳妥的；那些与它争战的人反倒处在万般危险之中。这事在此藉三个比方说明：
(1.) 耶路撒冷必成为一切围攻它之人的令人昏迷的杯（亚12:2）。他们以为自己要轻易愉快地喝尽这杯酒，便渴慕它的掠物，甚至如渴慕这杯一样渴慕它的血；但这杯对他们必成为令人沉睡的杯，甚至毒杯——他们拿在手中、以为全是自己的时候，却不能喝尽：其中的烟雾足以使他们昏醉。当列王聚集攻击她，看见神在其中、在他的宫中作避难所时，他们便惊惶，急忙逃跑；战兢抓住了他们（诗48:3-6）。亚历山大大帝遇见大祭司雅杜斯时，就被惊惶所击打，因而被阻止不得向耶路撒冷施暴。西拿基立围攻犹大和耶路撒冷之时，发现他们就像一杯令人昏迷的酒，使他的一切勇士沉睡（诗76:5-6）。有人译作：我必使耶路撒冷成为令人痛悔（或损裂）的柱子。凡企图对耶路撒冷有所行动的人，不过是把头撞在一根他们移不动、却必伤己的柱子上。强暴人的气如同打墙的暴风（赛25:4），被墙击破，却不能撼动墙。神的教会对他一切朋友是安慰之杯（赛66:11），对一切要藉错谬与败坏玷污她、或藉战争与逼迫毁灭她的人，则是昏迷之杯。参见赛51:22-23。
(2.) 耶路撒冷必成为一切企图挪移它或搬走它之人的重石头（亚12:3）。此处设想地上万民都聚集攻击它——或这时或那时；历代以来都有攻击教会的仇敌相继而起。然而，纵使他们同时结盟攻击，并下定决心剪除以色列的名，使它不再被记念（诗83:4），他们也必发现这事太难成就。那些要在世上维持并扩张罪恶国度的人，看耶路撒冷——也就是神的教会——是他们图谋的最大障碍，必须把它除去；但他们必发现它比他们所想的更重；因此：[1.] 他们无法挪移它。神要在世上存留一个教会，不顾他们的反对；它建造在磐石上，永不动摇，如锡安山（诗125:1）。这非人手凿出来的石头（但2:35）不仅守住自己的地盘，更要充满天下。不仅如此，[2.] 它要把一切自找重担的人砸得粉碎，正如那块石头打在像上（但2:45）。凡自以为能与它匹敌的，都必被它砸碎。有人认为这是借用一种游戏——耶柔米在本处说，这游戏犹太人中也有，正如我们中间也有：年轻人以举起大石头来较量力气；石头若对他们太重，便落在他们身上，把他们砸伤。那些把信仰当儿戏、嘲弄圣物的人，必发现它是块重石头——锋利的工具开不得玩笑；他们虽轻看它（说：我岂不是戏耍吗？），却为自己招来无法承受的、叫人沉沦的罪疚重担。我们的救主论到自己——对那些不愿以他为房角石的人，他必作一块重石头——所说的话，似乎就是借用此处的话：这块石头要掉在他们身上，把他们砸得稀烂（太21:44）。
(3.) 犹大的族长在他们仇敌中必如同火盆在木柴中，又如火把在禾捆里（亚12:6）。这不是说他们自己的私欲要使他们成为四周的纵火者、火把；不；锡安的王柔和谦卑，一切下属的官长也当像他；但神的公义要使他们作他和他们自己事业的复仇者，向仇敌施行报应。凡与他们相争的，必发现这如同荆棘蒺藜与吞灭的火相争（赛27:4）；火必穿透他们，把他们一同烧尽。是神的忿怒，不是他们的忿怒，才是那吞灭敌人的火。神的火在锡安，他的炉在耶路撒冷（赛31:9）。仇敌原想作这火的水，要把它熄灭、扑灭；但神必使他们如同木柴，甚至如同更易燃的禾捆——不仅被火吞灭，更因火燃烧得更旺。当神要使亚比米勒和示剑人彼此毁灭之时，便说火要从这一方出来吞灭那一方（士9:20）。此处也是这样：火必从犹大的族长出来烧灭四围的民，正如从神见证人口中出来吞灭那企图伤害他们的人一样（启11:5）。早期教会的逼迫者发现这话在他们身上应验了——拉克坦修所记神对早期逼迫者的审判，并背道者犹利安临终的承认：*加利利人啊，你胜了我！*教会的座右铭可以说就是：Nemo me impune lacesset——攻击我的必自取其祸。「你若厌弃性命，就去逼迫基督徒」曾是一句谚语。
2. 此处应许：神必使教会仇敌的计谋变为愚拙、勇气变为衰弱（亚12:4）：那日，当地上万民聚集攻击耶路撒冷之时，我必使一切马匹惊惶，使骑马的癫狂；又说：我必使列国的马瞎眼——它们就对他们毫无用处；使马瞎眼，与砍断马的蹄筋一样糟糕。马和骑马的都要忘记他们所受的军事训练；他们不再保持阵形、不再遵守纪律的规则，反都要发疯，自我毁灭。教会的步兵要胜过仇敌的骑兵；那些仗恃马匹的人要被禁止增添马匹的人所挫败。
3. 此处应许：耶路撒冷必再有人居住、得以充满（亚12:6）：耶路撒冷人必仍住本处耶路撒冷。耶路撒冷的本地人不会迁往别国组成殖民地，在那里建城并称之为耶路撒冷，又在那里看见应许应验——正如新英格兰的人把他们城邑起名旧英格兰城邑的名字。不；他们要在旧址、在旧耶路撒冷同样的根基上，有一个新的耶路撒冷。他们被掳归回之后确是如此；但这事的完全应验是在福音的教会——那是一个住在自己本处的耶路撒冷；因为福音要传遍天下，它可以把每一处都称作自己的地方。
4. 此处应许：耶路撒冷的居民必得着能力保卫自己，又被收纳在神的保护之下（亚12:8）。请看神怎样保守他的教会和属他的人——从阴间的门直到、并经过天堂的门。(1.) 他亲自保护他们：那日耶和华必保护耶路撒冷的居民——不仅保护耶路撒冷免被攻取、毁灭，更保护其中每一个居民不受任何伤害。神不仅作火的城墙围绕这城、为城设防；更以他的恩惠如盾牌环绕个人，使围攻者的箭一支也不能触及他们。(2.) 他赐他们力量和勇气，使他们能自助，藉此成就这事。神以恩典在他百姓里面所作的工，比他以护理为他们所作的工，更能保守、护卫他们。以色列的神将力量和大能赐给他的百姓，使他们能尽自己的本分；然后他必不缺不尽自己的本分。神的荣耀在于坚固软弱的人——就是最需要他帮助、看见并承认自己需要、又最会为此感恩的人。[1.] 那日耶路撒冷的居民中最软弱的必如大卫——必成为战士，像大卫一样勇敢大胆，像他一样有技巧、有能力；必像大卫一样成就大事，像他当年建立耶路撒冷一样，在防卫上同样有用；又像他当年对仇敌一样可畏。请看恩典所作的工：它使孩童不仅成为人，更成为勇士；它使软弱的圣徒不仅成为好兵，更成为大将，如同大卫。又请看神常常藉着软弱、无名的器皿，比藉着最显赫的器皿，更轻省、更有效、更荣耀地成就自己的工。[2.] 大卫家必如神——也就是如耶和华的使者在他们前面。所罗巴伯此时是大卫家最高的那枝；他必蒙赐智慧与恩典，胜任所受的职事，如天使一样在百姓前头行——或说如那在旷野领以色列百姓前行的天使（有人如此认为），那便是神自己（出23:20）。神必按着他们各自所当尽职事的分量，加增百姓和君王两方面的恩赐与才能。论到大卫，曾有话说：他如同神的使者，能分辨善恶（撒下14:17）。大卫家此时也必如此。耶路撒冷的居民在行动上要如天然所造的大卫一样刚强合用，他们的官长在谋略上要如恩典所造的大卫一样智慧合宜。但这事的完全应验是在基督身上：此时大卫家看似微小卑微、荣耀被遮蔽，但在基督里大卫家比从前更加明亮地发光，其面貌如同天使；在他里面，它比从前更加蒙福，也更是别人的祝福。
5. 此处应许：城与乡之间必有十分好的了解，两者之间的平衡也必保持——他们彼此之间没有嫉妒猜疑；他们不维持各自单独的利益，而在谋略上诚心合意，为共同的好处同心行动。城与乡、头与身体之间这种融洽，对任何国家的健康、福祉和安全都十分必要。(1.) 犹大的族长——乡村的官长和乡绅——对耶路撒冷的居民、城中的商人和匠人必心存敬意；他们不轻看他们、不图谋压制他们，却要心里说——不是出于客套而是出于真诚——耶路撒冷的居民是我的力量——是我本族、我家的力量——是在万军之耶和华他们的神里面（亚12:5）。因此他们必在一切场合尊重耶路撒冷、礼让耶路撒冷，视之为母城、为首的城、当优先伺候的城，因为他们看它是国家的堡垒、是公众危难之时最坚固的防御；所以他们都要来相助，都来受它的保护；这并非因为它是个富城、钱财是战争的筋脉；也并非因为它是个稠密的城、能调遣最多的人上战场；也并非因为它的居民普遍是最聪明、最能干的人、最好的士兵和指挥官（论到锡安必说：这一个那一个都生在其中）；而是因为它是个圣城——神的殿和神的家、圣殿和祭司都在那里，他的敬拜在那里维持，他的节期在那里遵守；也因为如今它要更甚于从前成为一个祷告的城，因为耶路撒冷的居民神要将祈求的灵浇灌他们（亚12:10）；所以犹大的族长必说：这些是我的力量；他们之所以如此，是因为他们与万军之耶和华他们的神的关系、所得的益处和与他所有的相交。因为万军之耶和华在特别意义上是他们的神（在撒冷有他的帐幕，在锡安有他的居所），所以他们必作我的力量。注意：当一国的大人物懂得看重国中的善人，当一国的官长看信仰和信仰之人是他们的力量，并认明支持他们是自己的利益，又学会称敬虔祷告的人和忠心有见识的传道人为以色列的战车马兵（如约阿施称呼以利沙那样），而不像亚哈称呼以利亚那样称为使以色列遭祸的人——这个国家就有福了。(2.) 宫廷和城市不可藐视、不可轻看乡村的居民——连最卑微的也不可，更不必说犹大的族长了；因为神必给犹大特别的尊荣，借此救他们脱离弟兄的藐视。正如耶路撒冷因特殊的条例得尊荣，犹大也必因特殊的护理得尊荣。神说（亚12:4）：我必睁眼眷顾犹大家——就是那些可怜的乡下人。骄傲的人轻蔑地俯视他们，但伟大的神必恩慈地看顾他们、看顾他们。不仅如此（亚12:7）：耶和华必先拯救犹大的帐棚。住帐棚的人最为暴露；但神必在他们住在耶路撒冷的居民以先，特别保护、拯救他们。他必在以色列乡村的居民中所行的事上显为荣耀（士5:11）。这样，在奥秘的身体中，神把更丰盛的体面加给那有缺欠的肢体，免得身上分门别类（林前12:22-25）——这正是此处所给的理由：大卫家的荣耀（大有权势的）和耶路撒冷居民的荣耀（大有财富的，两者都生活在极大的排场与享乐之中），不可在犹大和犹大的帐棚（其中的人劳苦度日、清贫度日、或许教养也不那么好）面前自夸。注意：朝臣和市民不可藐视乡下人，也不可轻看那些神睁眼眷顾、并首先拯救的人——而在富人显贵进神的国是何等难的事之时。倘若神以恩典抬举了那住犹大帐棚的人——拣选了世上软弱的、愚拙的，并拣选使用他们——我们若轻看他们、或在他们面前自高，便是得罪他了（雅2:5-6）。这应许也进一步指福音的教会——其中不再分高贵与卑微、富足与贫穷、自主的与为奴的、受割礼的与未受割礼的，一切都同样在基督里受欢迎、同享他的恩惠（西3:11）。那时耶路撒冷不再像从前那样被认为比以色列地其他地方更圣洁。
英文原文
The Security of the Church; Punishment of the Church's Enemies; Promises to Judah (500 BC)
¹ The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.
² Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.
³ And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.
⁴ In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness.
⁵ And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God.
⁶ In that day will I make the governors of Judah like a hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.
⁷ The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah.
⁸ In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.
Here is, I. The title of this charter of promises made to God's Israel; it is the burden of the word of the Lord, a divine prediction; it is of weight in the delivery of it; it is to be pressed upon people, and will be very pressing in the accomplishment of it; it is a burden, a heavy burden, to all the church's enemies, like that talent of lead, Zec 5:7,8. But it is for Israel; it is for their comfort and benefit. As even the fiery law (De 33:2), so the fiery prophecies and fiery providences that come from God's right hand, come for them; the word that speaks terror to their enemies speaks peace to them, as the pillar of cloud and fire, which turned a bright side towards the Israelites, to direct and encourage them, but a black side towards the Egyptians, to terrify and dispirit them. Happy are those that have even the burdens of God's word for them, as well as the blessings of it.
II. The title of him that grants this charter, which is prefixed to it to show that he has both authority to make these promises and ability to make them good, for he is the Creator of the world and our Creator, and therefore has an incontestable irresistible dominion. 1. He stretches out the heavens; not only he did so at the first, when he said, Let there be a firmament, and he made the firmament, but he does so still; he keeps them stretched out like a curtain, keeps them from running in, and will do so till the end come, when the heavens shall be rolled together as a scroll. No bounds can be set to his power who stretches out the heavens, nor can any thing be too hard for him. 2. He lays the foundation of the earth, and keeps it firm and fixed on its own basis, or rather on its own axis, though it is founded on the seas (Ps 24:1), nay, though it is hung upon nothing, Job 26:7. The founder of this earth is no doubt the ruler of it, and judges in it, and those deceive themselves who say, The Lord has forsaken the earth, for, if he had, it would have sunk, since it is he that not only did lay its foundations at first, but does still lay them, still uphold them. 3. He forms the spirit of man within him. He made us these souls, Jer 38:16. He not only breathed into the first man, but still breathes into every man the breath of life; the body is derived from the fathers of our flesh, but the soul is infused by the Father of spirits, Heb 12:9. He fashions men's hearts; they are in his hand, and he turns them as the rivers of water, and casts them into what mould he pleases, so as to serve his own purposes with them; and he can therefore save his church by inspiriting his friends and dispiriting his enemies, and will eternally save all his chosen by forming their spirits anew.
III. The promises themselves that are here made them, by which the church shall be secured, and in which all its friends may enjoy a holy security.
1. It is promised that, whatever attacks the enemies of the church may make upon her purity or peace, they will certainly issue in their own confusion. The enemies of God and of his kingdom bear a great deal of malice and ill-will to Jerusalem, and form designs for its destruction; but it will prove, at last, that they are but preparing ruin for themselves; Jerusalem is in safety, and those are in all the danger who fight against it. This is here illustrated by three comparisons:—
(1.) Jerusalem shall be a cup of trembling to all that lay siege to it, Zec 12:2. They promise themselves that it shall be to them a cup of wine, which they shall easily and with pleasure drink off, and they thirst for its spoils, nay, they thirst for its blood, as for such a cup; but it shall prove a cup of slumber, nay, a cup of poison, to them, which, when they take it into their hands, and think it is all their own, they shall not be able to drink off: the fumes of it shall give them enough. When the kings were assembled against her, and saw how God was known in her palaces for a refuge, they trembled and hasted away; fear took hold upon them, as we find, Ps 48:3-6. Thus Alexander the Great was struck with amazement when he met Jaddus the high priest, and was deterred thereby from offering any violence to Jerusalem. When Sennacherib laid siege against Judah and Jerusalem he found them such a cup of stupifying wine as laid all his mighty men asleep, Ps 76:5,6. Some read it, I will make Jerusalem a post of contrition or breaking. Those that make any attempts upon Jerusalem do but run their heads against a post, which they cannot move, but are sure to hurt themselves. The blast of the terrible ones is as a storm against the wall (Isa 25:4), broken by it, but not shaking it. God's church is a cup of consolation to all her friends (Isa 66:11), but a cup of trembling to all that would either debauch her by errors and corruptions or destroy her by wars and persecutions. See Isa 51:22,23.
(2.) Jerusalem shall be a burdensome stone to all that attempt to remove it or carry it away, Zec 12:3. All the people of the earth are here supposed to be gathered together against it, some one time and some another; there has been a succession of enemies, from age to age, making war upon the church. But though they were all at once in a confederacy against it, and had formed a resolution to cut off the name of Israel, that it should be no more in remembrance (Ps 83:4), they will find it a task too hard for them. Those that are for keeping up and advancing the kingdom of sin in the world look upon Jerusalem, even the church of God, as the great obstacle to their designs, and they must have it out of the way; but they will find it heavier than they think it is; so that, [1.] They cannot remove it. God will have a church in the world, in spite of them; it is built upon a rock, and is as Mount Zion, that abides for ever, Ps 125:1. This stone, cut out of the mountain without hands, will not only keep its ground, but fill the earth, Da 2:35. Nay, [2.] It will break in pieces all that burden themselves with it, as that stone smote the image, Da 2:45. All that think themselves a match for it shall be cut in pieces by it. Some think it is an allusion to a sport which Jerome, upon this place, says was in use among the Jews, as among us: young men tried their strength, and strove for mastery, by heaving up great stones, which, if they proved too heavy for them, fell upon them, and bruised them. Those that make a jest of religion, and banter sacred things, will find them a burdensome stone, that it is ill-jesting with edged-tools, and though they make light of it (saying, Am not I in sport?) they bring upon themselves an insupportable sinking load of guilt. Our Saviour seems to allude to these words when he speaks of himself as a burdensome stone to those that will not have him for their foundation-stone, which shall fall upon them and grind them to powder, Mt 21:44.
(3.) The governors of Judah shall be among their enemies like a hearth of fire among the wood, and a torch of fire in a sheaf, Zec 12:6. Not that their own passions shall make them incendiaries and firebrands to all about them; no; Zion's King is meek and lowly, and all subordinate governors must be like him; but God's justice will make them avengers of his cause, and theirs, upon their enemies. Those that contend with them will find it is like an opposition given by briers and thorns to a consuming fire, Isa 27:4. It will go through them, and burn them together. It is God's wrath, and not theirs, that is the fire which devours the adversaries. God's fire is said to be in Zion, and his furnace in Jerusalem. Isa 31:9. The enemies thought to be as water to this fire, to extinguish it and put it quite out; but God will make them as wood, nay, as a sheaf of corn (which is more combustible), to this fire, not only to be consumed by it, but to be made thereby to burn the more strongly. When God would make Abimelech and the men of Shechem one another's destroyers fire is said to come out from the one to devour the other, Jdg 9:20. So here, Fire shall come out from the governors of Judah to devour all the people round about, as from the mouth of God's witnesses to consume those who offer to hurt them, Re 11:5. The persecutors of the primitive church found this fulfilled in it, witness Lactantius's history of God's judgments upon the primitive persecutors, and the confession of Julian the apostate at last. Thou hast overcome me, O thou Galilean! The church's motto may be, Nemo me impune lacesset—He that assails me does it at his peril. If you are weary of your life, persecute the Christians, was once a proverb.
2. It is promised that God will infatuate the counsels and enfeeble the courage of the church's enemies (Zec 12:4): "In that day, when the people of the earth are gathered together against Jerusalem, I will smite every horse with astonishment, and his rider with madness;" and again, "I will smite every horse of the people with blindness, so that they shall be no way serviceable to them; blinding the horses will be as bad as houghing them." The horses and their horsemen shall both forget the military exercise to which they were trained, and, instead of keeping ranks and observing the rules of their discipline, they shall both grow mad, and ruin themselves. The church's infantry shall be too hard for the enemy's cavalry; and those who were upbraided with trusting in horses shall be baffled by those who were forbidden to multiply horses.
3. It is promised that Jerusalem shall be re-peopled and replenished (Zec 12:6): Jerusalem shall be inhabited again in her own place, even in Jerusalem. The natives of Jerusalem shall not incorporate in a colony in some other country, and build a city there, and call that Jerusalem, and see the promises fulfilled in that, as those in New England called their towns by the names of towns in Old England. No; they shall have a new Jerusalem upon the same foundation, the same spot of ground, with the old one. They had so after their return out of captivity, but this was to have its full accomplishment in the gospel-church, which is a Jerusalem inhabited in its own place; for, the gospel being to be preached to all the world, it may call every place its own.
4. It is promised that the inhabitants of Jerusalem shall be enabled to defend themselves, and yet shall be taken under the divine protection, Zec 12:8. See here in what method God preserves his church, and those that are his, from the gates of hell to and through the gates of heaven. (1.) He does himself secure them: In that day shall the Lord defend the inhabitants of Jerusalem, not only Jerusalem itself from being taken and destroyed, but every inhabitant of it from being any way damaged. God will not only be a wall of fire about the city, to fortify that, but he will encompass particular persons with his favour as with a shield, so that no dart of the besiegers shall touch them. (2.) He does it by giving them strength and courage to help themselves. What God works in his people by his grace contributes more to their preservation and defence than what he works for them by his providence. The God of Israel gives strength and power to his people, that they may do their part, and then he will not be wanting to do his. It is the glory of God to strengthen the weak, that most need his help, that see and own their need of it, and will be the most thankful for it. [1.] In that day the feeblest of the inhabitants of Jerusalem shall be as David, shall be men of war, as bold and brave, as skilful and strong, as David himself, shall attempt and accomplish great things, as David did, and become as serviceable to Jerusalem in guarding it as David himself was in founding it, and as formidable as he was to the enemies of it. See what divine grace does; it makes children not only men, but champions, makes weak saints to be not only good soldiers, but great soldiers, like David. And see how God often does his own work as easily and effectually, and more to his own glory, by weak and obscure instruments than by the most illustrious. [2.] The house of David shall be as God, that is, as the angel of the Lord, before them. Zerubbabel was now the top-branch of the house of David; he shall be endued with wisdom and grace for the service to which he is called, and shall go before the people as an angel, as that angel (so some think) which went before the people of Israel through the wilderness, which was God himself, Ex 23:20. God will increase the gifts and abilities both of the people and princes, in proportion to the respective services for which they are designed. It was said of David that he was as an angel of God, to discern good and bad, 2Sa 14:17. Such shall the house of David now be. The inhabitants of Jerusalem shall be as strong and fit for action as nature made David, and their magistrates as wise and fit for counsel as grace made him. But this was to have its full accomplishment in Christ; now the house of David looked little and mean, and its glory was eclipsed, but in Christ the house of David shone more brightly than ever, and its countenance was as that of an angel; in him it became more blessed, and more a blessing, than ever it had been.
5. It is promised that there shall be a very good understanding between the city and the country, and that the balance shall be kept even between them; there shall be no mutual envies or jealousies between them; they shall not keep up any separate interests, but shall heartily unite in their counsels, and act in concert for the common good; and this happy agreement between the city and the country, the head and the body, is very necessary to the health, welfare, and safety of any nation. (1.) The governors of Judah, the magistrates and gentry of the country, shall think honourably of the citizens, the inhabitants of Jerusalem, the merchants and tradesmen; they shall not run them down, and contrive how to keep them under, but they shall say in their hearts, not in compliment but in sincerity, The inhabitants of Jerusalem shall be my strength, the strength of my country, of my family, in the Lord of hosts their God, Zec 12:5. They will therefore, upon all occasions, pay respect and deference to Jerusalem, as the mother-city, the ruling-city, and the city that is to be first served, because they look upon it to be the bulwark of the nation and its strongest fortification in times of public danger and distress, which therefore they would all come in to the assistance of and come under the protection of, and this not so much because it was a rich city, and money is the sinews of war, nor because it was a populous city and could bring the greatest numbers into the field, nor because its inhabitants were generally the most ingenious active men, the best soldiers and the best commanders (of Zion it shall be said, This and that brave man were born there), but because it was a holy city, where God's house and household, the temple and the priests, were, where his worship was kept up and his feasts were observed, and because it should now be more than ever a praying city, for upon the inhabitants of Jerusalem God will pour a spirit of supplication (Zec 12:10); therefore the governors of Judah shall say, These are my strength; they are so upon the account of their relation to, their interest in, and their communion with, the Lord of hosts, their God. Because the Lord of hosts is in a particular manner their God (for in Salem is his tabernacle and his dwelling-place in Zion), therefore they shall be my strength. Note, It is well with a kingdom when its great men know how to value its good men, when its governors look upon religion and religious people to be their strength, and consider it their interest to support them, and learn to call godly praying people, and skilful faithful ministers, the chariots and horsemen of Israel, as Joash called Elisha, and not the troublers of the land, as Ahab called Elijah. (2.) The court and the city shall not despise, nor look with contempt upon, the inhabitants of the country; no, not the meanest of them, much less upon the governors of Judah; for God will put signal honour upon Judah, and so save them from the contempt of their brethren. As Jerusalem was dignified by special ordinances, so Judah shall be dignified with special providences. God says (Zec 12:4), I will open my eyes upon the house of Judah, upon the poor country people. Proud men scornfully overlook them, but the great God will graciously look upon them and look after them. Nay, (Zec 12:7), the Lord shall save the tents of Judah first. Those that dwell in tents lie most exposed; but God will remarkably protect and deliver them before those that dwell in Jerusalem. He will appear glorious in what he does for the inhabitants of his villages in Israel, Jdg 5:11. Thus, in the mystical body, God gives more abundant honour to that part which lacked, that there may be no schism in the body (see 1Co 12:22-25), which is the reason here given why the glory of the house of David, which has great power, and the glory of the inhabitants of Jerusalem, who have great wealth, and both which live in great pomp and pleasure, may not magnify themselves against Judah and the tents of Judah, the dwellers in which work hard, and fare hard, and perhaps are not so well bred. Note, Courtiers and citizens ought not to despise country people, nor look with disdain upon those whom God opens his eyes upon and who are first saved, while it is so hard for the rich and great to enter the kingdom of God. If God by his grace has magnified the dwellers in the tents of Judah, having chosen the weak and foolish things of the world and chosen to employ them, we affront him if we vilify them, or magnify ourselves against them, Jam 2:5,6. This promise has a further reference to the gospel-church, in which no difference shall be made between high and low, rich and poor, bond and free, circumcision and uncircumcision, but all shall be alike welcome to Christ, and partake of his benefits, Col 3:11. Jerusalem shall not then be thought, as it had been, more holy than other parts of the land of Israel.
9-14
Promises to Judah; Evangelical Predictions (500 BC)
给犹大的应许；福音的预言（主前500年）
⁹ 那日，我必定意灭绝来攻击耶路撒冷列国中的民。
¹⁰ 我必将那施恩叫人恳求的灵，浇灌大卫家和耶路撒冷的居民。他们必仰望我，就是他们所扎的；必为他哀哭，如丧独生子，又为他愁苦，如丧长子。
¹¹ 那日，耶路撒冷必有大大的悲哀，如米吉多平原之哈达临门的悲哀。
¹² 境内一家一家地都必悲哀。大卫家，他们的族的，独在一处；他们的妇人独在一处；拿单家，他们的族的，独在一处；他们的妇人独在一处；
¹³ 利未家，他们的族的，独在一处；他们的妇人独在一处；示每家，他们的族的，独在一处；他们的妇人独在一处；
¹⁴ 其余的各家，他们的族独在一处；他们的妇人也独在一处。
此处所说的 那日 是耶路撒冷蒙护卫、得拯救之日——神为他百姓施行拯救的那个荣耀之日；这若指马加比时代犹太人对仇敌的得胜，却肯定看得更远，指 福音之日，指基督胜过黑暗之权的胜利、和他为选民所成全的大救恩。我们在此看见 那日 所设计的两件值得注意之工。
I. 神为他百姓所要成就的荣耀之工：我必定意灭绝来攻击耶路撒冷列国中的民，Zec 12:9。列国来攻击耶路撒冷——许多强盛的列国；但他们都必被灭，他们的势力必被打破，他们的企图必被挫败；他们所谋之祸必归到自己头上。神要定意灭绝他们，不是说他为成就之法而手足无措（无限的智慧从不困惑），而是他定意如此行，表明他对此极其认真专心（他为锡安大发嫉妒，心中怀有 报应之日），并且他调度方法工具、以及一切第二因的运行，以达此目的。他 对他们筹灾；当他似乎在扶持他们时，他正在定意灭绝他们。在基督首次来时，他 定意要灭绝那掌死权的，也确实灭绝了，伤了蛇的头，并打碎了一切与神在人间的国争战、并与那国忠信臣民争战的 黑暗之权；他 掳掠 了他们，明明地羞辱他们。 在他第二次来时，他要完成他们的毁灭，那时他要 废掉一切 反对的 执政的、掌权的、有能的，死 本身也要被那 胜利所吞灭。最后必被毁灭的仇敌，就是那 攻击耶路撒冷的。
II. 神在他百姓里面所要成就的恩典之工——为要成就那为他们所作的工。当他定意灭绝他们仇敌时，他要 将那施恩叫人恳求的灵浇灌他们。 注意，当神定意向他百姓施大怜悯时，他所做的头一件事就是使他们祷告；如此他定意灭绝他们仇敌，是藉着激动他们去求他为他们成就；因为虽然他已经定规、应许了，并要行这是为他自己的荣耀，然而他仍要 为此被以色列家求问，结 36:37。祈求，就必给予。 他要以此尊自己，也要以此尊祷告和祷告的人。当他的百姓被激动为他切切呼求时，这是受苦教会拯救临近的可喜豫兆，可说是它的日子破晓。但这应许也指着、并在成全在赐给一切信徒的圣灵之恩上，如赛 44:3：我要将我的灵浇灌你的后裔——在 耶稣得荣耀 时应验，约 7:39。这是圣灵的应许，并与他同来的是 在基督里一切属灵的属天的福气。 如今当注意，
1. 这些福倾倒在谁身上。(1.) 大卫家——伟大的人；因他们不过是、也不外是神的恩所使他们成为的。曾应许（Zec 12:8）大卫家 必 如耶和华的使者。 为此，施恩的灵倾在他们身上；因为圣徒越有施恩之灵，便越像圣天使。神将为那地显现时，便把施恩之灵倾在大卫家——那地的首领。当君王和大人物在善事上走在百姓前头，这对一国是好兆头，如代下 20:5。大卫家都总归在耶稣基督——大卫的子孙——里面；在他这元首身上，施恩的灵倾倒出来，从那里扩散到一切肢体；从他丰满里我们都领受了，而且恩上加恩。 (2.) 耶路撒冷的居民——平民；因为圣灵的作为在微小软弱的基督徒身上与在刚强长成者身上相同。耶路撒冷的居民不能像大卫家的伟人那样以权势策略影响公事，却可藉祷告服大用，所以施恩的灵也必倾在他们身上。教会就是耶路撒冷，天上的耶路撒冷；一切真信徒——那些在天的国民的——都是这耶路撒冷的居民，这应许属于他们。神要 把他的灵倾在他们身上。 这是 一切信基督之人 要受的凭据；如此他们得成圣；如此他们得盖印。
2. 这些福是甚么：我必将……灵……浇灌他们。 这包括一切美物，因它使我们配得神的恩、和他一切别的恩赐。他要把灵浇灌出来，(1.) 作 施恩的灵——使我们成圣、使我们有恩。(2.) 作 恳求的灵——使我们倾向祷告的本分，并指教帮助我们。注意，圣灵在哪里赐下作施恩之灵，他也在哪里赐下作成圣之灵。他在哪里作儿子的灵，他就 教导人呼喊：阿爸，父。 保罗一归信，看哪，他正祷告，徒 9:11。要找一个活人而没有气息，如同找一个圣徒而不祷告一样难。如今福音之下祷告之灵的浇灌比律法之下更丰盛；成圣之工在我们里面越深，恳求之工藉我们而作也越好。
3. 它们的果效将是甚么：我必将施恩的灵浇灌他们。 人或想接下來该是：「他们必仰望他们所信的，并欢喜」（这诚然是浇灌圣灵的果子之一，故我们读到 圣灵的喜乐）；但接下來是：他们必哀哭；因为有一种圣洁的哀哭，是浇灌圣灵的果效——为罪哀哭，这有助于激发对基督的信、并预备在神里的喜乐。此处以哀哭为应许的内容，因为有一种哀哭要结出喜乐，并附带祝福。这哀哭是施恩之灵的果子，是灵魂里恩典之工的证据，也是恳求之灵的同伴——它表达在祷告中活泼的情感运行；故祷告与眼泪常并列，王下 20:5。与神较力的雅各 哭泣恳求。 但此处是浇灌圣灵之果的为罪哀哭。
(1.) 这是建立在看见基督之上的哀哭：他们必仰望我，就是他们所扎的，必为他哀哭。 此处，[1.] 豫言基督将被扎，这经文被引用为基督在十字架上肋旁被扎时的应验；见约 19:37。[2.] 他被说成为我们所扎；此处首先指犹太人，他们逼迫他至死（我们见 那些扎他的人 与地上将 因他哀号 的别的 宗族 有别，启 1:7）；然而这对我们众人——罪人——也是真的，我们扎了基督，因我们的罪是他死的原因，因他 为我们的过犯受害，那些罪是他灵魂的 忧伤；他 被淫荡的罪人之心 所 压碎，因此他们被说为 重新把他钉十字架、明明的羞辱他。[3.] 那些真正为罪悔改的人看基督为他们所扎的——为他们的罪而扎、也被他们所扎；这促使他们 仰望他，如同深为他关切的人。[4.] 这是他们仰望基督的果效；这使他们哀哭。这特别应验在那些听彼得传钉十字架之基督的人身上；他们听见，那些曾参与扎他的人 觉得扎心，便喊着说：我们当怎样行？ 这也应验在一切依着神的意思忧愁的人身上；他们仰望基督，为他哀哭——不是那么为他的受苦，而是为他们自己那招致这些受苦的罪。注意，悔罪灵魂的真忧愁，是从凭信看那被扎的救主而来的。凭信看基督的十字架，必使我们依着神的意思为罪哀哭。
(2.) 这是大哀哭。[1.] 它如父母为爱子之死而哀哭。他们必 如丧独生子 为罪哀哭——独生子的坟墓埋葬了家族的盼望；他们必内心 如丧长子而愁苦，如埃及人当遍地为首生子之死而有大哀号之时。儿女为父母之死的哀哭有时是假的，往往很小，不久便消逝遗忘；但父母为孩子、为儿子、为独生子、为首生子的哀哭，是天然的、真诚的、不受勉强、不作作的，是隐秘而持久的；真悔改者的忧愁正是如此，纯然出于对基督之爱，超乎一切。[2.] 它如百姓为贤明善良君王之死而哀哭。它必 如米吉多平原之哈达临门的哀哭——在那里好王约西亚被杀，为他有普遍的哀悼（Zec 12:11），或许更大，因为他们被告知是他们的罪惹神剥夺他们如此大福；故他们喊着：我们冠冕从头上落下。我们有祸了，因我们犯了罪！ 哀 5:16。基督是我们的王；我们的罪是他的死，正因如此，当作我们的忧伤。
(3.) 这是普遍全国的哀哭（Zec 12:12）：境内……必悲哀。 地本身在基督死时披上哀哭，因那时 遍地都黑暗了，地也震动；但这是应许：因基督之死，必有大批人被有效带到为罪忧愁、归向神；这必如 以色列全家倾向耶和华（撒上 7:2）那样普遍的恩典哀哭。有人想这事还要在犹太全国普遍归信时得着完全应验。
(4.) 这也是私下个别的哀哭。不但有 全境 在公会中由代表的哀哭（如士 2:5，那地被称为 波金—哭泣者之地），它更要扩散到全地各角：一家一家地独在 悲哀（Zec 12:12），其余的各家 也是（Zec 12:14）。众人都对罪恶有分，故都当同分忧伤。注意，除了在公众聚集敬拜之外，私下家庭也当在自家履行灵修。国家禁食不仅当在会堂守，也当在家中守。在这里所豫言的哀哭中，妇人们在自家的内室独自哀哭，如以斯帖和她的使女。有人想这暗示在普遍自卑之时，连合法的娱乐也当禁用（林前 7:5）。此处指定四个家族作为这哀哭中别人的榜样：[1.] 两个是王室：大卫家（在所罗门里）和拿单家——大卫另一个儿子，所罗门的兄弟，撒拉铁从他而出，如基督的家谱所见，路 3:27-31。大卫家——特别是现为大卫家主干的拿单家——当在这善工上居前。最伟大的君王不可自视免于悔改之律，反更当最庄严地表达，以激发别人，如希西家自卑（代下 32:26），众首领与王自卑（代下 12:6），尼尼微王也如此（拿 3:6）。[2.] 两个是圣家族（Zec 12:13），利未家——属神的支派——其中特别 示每家——利未支派的一个分支（代上 6:17），这家族的后裔中可能有人如今以向百姓传道或在坛前事奉而著称。首领当为官长之罪哀哭，照样祭司当为 圣物之罪孽 哀哭。在普遍患难与自卑之时，主的仆人当 在廊子和祭坛之间哭泣（珥 2:17），不仅在那里，也在自己家中独自哀哭；因为若不在牧师家中，敬虔的形式与能力当在哪里的家庭寻见呢？
英文原文
Promises to Judah; Evangelical Predictions (500 BC)
⁹ And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.
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 for him, as one that is in bitterness for his firstborn.
¹¹ In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.
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 Shimei apart, and their wives apart;
¹⁴ All the families that remain, every family apart, and their wives apart.
The day here spoken of is the day of Jerusalem's defence and deliverance, that glorious day when God will appear for the salvation of his people, which, if it do refer to the successes which the Jews had against their enemies in the time of the Maccabees, yet certainly looks further, to the gospel-day, to Christ's victories over the powers of darkness and the great salvation he has wrought for his chosen. Now we have here an account of two remarkable works designed in that day.
I. A glorious work of God to be wrought for his people: "I will seek to destroy all the nations that come against Jerusalem, Zec 12:9. Nations come against Jerusalem, many and mighty nations; but they shall all be destroyed, their power shall be broken, and their attempts baffled; the mischief they intend shall return upon their own head." God will seek to destroy them, not as if he were at a loss for ways and means to bring it about (Infinite Wisdom was never nonplussed), but his seeking to do it intimates that he is very earnest and intent upon it (he is jealous for Zion with great jealousy, and has the day of vengeance in his heart) and that he overrules means and instruments, and all the motions and operations of second causes, in order to it. He is framing evil against them; when he seems to be setting them up he is seeking to destroy them. In Christ's first coming, he sought to destroy him that had the power of death, and did destroy him, bruised the serpent's head, and broke all the powers of darkness that fought against God's kingdom among men and against the faithful friends and subjects of that kingdom; he spoiled them, and made a show of them openly. In his second coming, he will complete their destruction, when he shall put down all opposing rule, principality, and power, and death itself shall be swallowed up in that victory. The last enemy shall be destroyed of all that fought against Jerusalem.
II. A gracious work of God to be wrought in his people, in order to the work that is to be wrought for them. When he seeks to destroy their enemies he will pour upon them the Spirit of grace and supplication. Note, When God intends great mercy for his people the first thing he does is to set them a praying; thus he seeks to destroy their enemies by stirring them up to seek to him that he would do it for them; because, though he has proposed it and promised it, and it is for his own glory to do it, yet he will for this be enquired of by the house of Israel, Eze 36:37. Ask, and it shall be given. This honour will he have to himself, and this honour will he put upon prayer and upon praying people. And it is a happy presage to the distressed church of deliverance approaching, and is, as it were, the dawning of its day, when his people are stirred up to cry mightily to him for it. But this promise has reference to, and is performed in, the graces of the Spirit given to all believers, as that Isa 44:3, I will pour my Spirit upon thy seed, which was fulfilled when Jesus was glorified, Joh 7:39. It is a promise of the Spirit, and with him of all spiritual blessings in heavenly things by Christ. Now observe here,
1. On whom these blessings are poured out. (1.) On the house of David, on the great men; for they are no more, and no better, than the grace of God makes them. It was promised (Zec 12:8) that the house of David should be as the angel of the Lord. Now, in order to that, the Spirit of grace is poured upon them; for the more the saints have of the Spirit of grace the more like they are to the holy angels. When God was about to appear for the land, he poured his Spirit of grace upon the house of David, the leading men of the land. It bodes well to a people when princes and great men go before the rest in that which is good, as 2Ch 20:5. The house of David is all summed up in Jesus Christ, the Son of David; and upon him, as the head, the Spirit of grace is poured out, from him to be diffused to all his members; from his fulness we receive, and grace for grace. (2.) On the inhabitants of Jerusalem, the common people; for the operations of the Spirit are the same upon the mean and weak Christians that they are upon the strong and more grown. The inhabitants of Jerusalem cannot influence public affairs by their powers and policies, as the great men of the house of David may, yet they may do good service by their prayers, and therefore upon them the Spirit shall be poured out. The church is Jerusalem, the heavenly Jerusalem; all true believers, that have their conversation in the heaven, are inhabitants of this Jerusalem, and to them this promise belongs. God will pour his Spirit upon them. This is the earnest which all that believe in Christ shall receive; thus they are sanctified; thus they are sealed.
2. What these blessings are: I will pour upon them the Spirit. That includes all good things, as it qualifies us for the favour of God, and all his other gifts. He will pour out the Spirit, (1.) As a Spirit of grace, to sanctify us and to make us gracious. (2.) As a Spirit of supplications, inclining us to, instructing and assisting us in, the duty of prayer. Note, Wherever the Spirit is given as a Spirit of grace, he is given as a Spirit of sanctification. Wherever he is a Spirit of adoption, he teaches to cry, Abba, Father. As soon as ever Paul was converted, Behold, he prays, Ac 9:11. You may as soon find a living man without breath as a living saint without prayer. There is a more plentiful effusion of the Spirit of prayer now under the gospel than was under the law; and the further the work of sanctification is carried in us the better is the work of supplication carried on by us.
3. What the effect of them will be: I will pour upon them the Spirit of grace. One would think that it should follow, "And they shall look on him whom they have believed, and shall rejoice" (and it is true that that is one of the fruits of the pouring out of the Spirit, whence we read of the joy of the Holy ghost), but it follows, They shall mourn; for there is a holy mourning, that is the effect of the pouring out of the Spirit, a mourning for sin, which is of use to quicken faith in Christ and qualify for joy in God. It is here made the matter of a promise that they shall mourn, for there is a mourning that will end in rejoicing and has a blessing entailed upon it. This mourning is a fruit of the Spirit of grace, an evidence of a work of grace in the soul, and a companion of the Spirit of supplication, as it expresses lively affections working in prayer; hence prayers and tears are often put together, 2Ki 20:5. Jacob, that wrestler with God, wept and made supplication. But here it is a mourning for sin that is the effect of the pouring out of the Spirit.
(1.) It is a mourning grounded upon a sight of Christ: They shall look on me whom they have pierced, and shall mourn for him. Here, [1.] It is foretold that Christ should be pierced, and this scripture is quoted as that which was fulfilled when Christ's side was pierced upon the cross; see Joh 19:37. [2.] He is spoken of as one whom we have pierced; it is spoken primarily of the Jews, who persecuted him to death (and we find that those who pierced him are distinguished from the other kindreds of the earth that shall wail because of him, Re 1:7); yet it is true of us all as sinners, we have pierced Christ, inasmuch as our sins were the cause of his death, for he was wounded for our transgressions, and they are the grief of his soul; he is broken with the whorish heart of sinners, who therefore are said to crucify him afresh and put him to open shame. [3.] Those that truly repent of sin look upon Christ as one whom they have pierced, who was pierced for their sins and is pierced by them; and this engages them to look unto him, as those that are deeply concerned for him. [4.] This is the effect of their looking to Christ; it makes them mourn. This was particularly fulfilled in those to whom Peter preached Christ crucified; when they heard it those who had had a hand in piercing him were pricked to the heart, and cried out, What shall we do? It is fulfilled in all those who sorrow for sin after a godly sort; they look to Christ, and mourn for him, not so much for his sufferings as for their own sins that procured them. Note, The genuine sorrows of a penitent soul flow from the believing sight of a pierced Saviour. Looking by faith upon the cross of Christ will set us a mourning for sin after a godly sort.
(2.) It is a great mourning. [1.] it is like the mourning of a parent for the death of a beloved child. They shall mourn for sin as one mourns for an only son, in whose grave the hopes of his family are buried, and shall be inwardly in bitterness as one that is in bitterness for his first-born, as the Egyptians were when there was a cry throughout all their land for the death of their first-born. The sorrow of children for the death of their parents is sometimes counterfeited, is often small, and soon wears off and is forgotten; but the sorrow of parents for a child, for a son, for an only son, for a first-born, is natural, sincere, unforced, and unaffected, it is secret and lasting; such are the sorrows of a true penitent, flowing purely from love to Christ above any other. [2.] It is like the mourning of a people for the death of a wise and good prince. It shall be like the mourning of Hadadrimmon in the valley of Megiddon, where good king Josiah was slain, for whom there was a general lamentation (Zec 12:11), and perhaps the greater because they were told that it was their sin that provoked God to deprive them of so great a blessing; therefore they cried out, The crown has fallen from our head. Woe unto us, for we have sinned! La 5:16. Christ is our King; our sins were his death, and, for that reason, ought to be our grief.
(3.) It is a general universal mourning (Zec 12:12): The land shall mourn. The land itself put on mourning at the death of Christ, for there was then darkness over all the land, and the earth trembled; but this is a promise that, in consideration of the death of Christ, multitudes shall be effectually brought to sorrow for sin and turn to God; it shall be such a universal gracious mourning as was when all the house of Israel lamented after the Lord, 1Sa 7:2. Some think this is yet to have its complete accomplishment in the general conversion of the Jewish nation.
(4.) It is also a private particular mourning. There shall be not only a mourning of the land, by its representatives in a general assembly (as Jdg 2:5, when the place was called Bochim—A place of weepers), but it shall spread itself into all corners of the land: Every family apart shall mourn (Zec 12:12), all the families that remain, Zec 12:14. All have contributed to the guilt, and therefore all shall share in the grief. Note, The exercises of devotion should be performed by private families among themselves, besides their joining in public assemblies for religious worship. National fasts must be observed, not only in our synagogues, but in our houses. In the mourning here foretold the wives mourn apart by themselves, in their own apartment, as Esther and her maids. And some think it intimates their denying themselves the use even of lawful delights in a time of general humiliation 1Co 7:5. Four several families are here specified as examples to others in this mourning:—[1.] Two of them are royal families: the house of David, in Solomon, and the house of Nathan, another son of David, brother to Solomon, from whom Zerubbabel descended, as appears by Christ's genealogy, Lu 3:27-31. The house of David, particularly that of Nathan, which is now the chief branch of that house, shall go before in this good work. The greatest princes must not think themselves exempted from the law of repentance, but rather obliged most solemnly to express it, for the exciting of others, as Hezekiah humbled himself (2Ch 32:26), the princes and the king (2Ch 12:6), and the king of Nineveh, Jon 3:6. [2.] Two of them are sacred families (Zec 12:13), the family of the house of Levi, which was God's tribe, and in it particularly the family of Shimei, which was a branch of the tribe of Levi (1Ch 6:17), and probably some of the descendants of that family were now of note for preachers to the people or ministers to the altar. As the princes must mourn for the sins of the magistracy, so must the priests for the iniquity of the holy things. In times of general tribulation and humiliation the Lord's ministers are concerned to weep between the porch and the altar (Joe 2:17), and not only there, but in their houses apart; for in what families should godliness, both in the form and in the power of it, be found, if not in ministers' families?
第十二章概览
使徒（加4:25-26）区分了"现在的耶路撒冷，和她的儿女一同为奴"——即拒绝基督的犹太教会所余剩的躯壳，以及"在上的耶路撒冷，是自主的，她是我们的母"——即基督教会、属灵的耶路撒冷，是神拣选将他名安置其中的所在。在前一章中，我们读到了前者的命运，并将那躯壳留给聚集而来的鹰群作猎物。如今在本章，我们看见了后者的福分——那位宣告自己有能力成就这些应许的主（亚12:1），向福音的耶路撒冷赐下了许多宝贵的应许。所应许的如下：I. 教会之仇敌对她的图谋将自取灭亡，他们若加害于她，必发现这是以自己的性命为代价，亚12:2-4、6。II. 教会之友人和护卫者为她益处所作的努力，必是敬虔、有序而奏效的，亚12:5。III. 神必保护并坚立他教会中最卑微、最软弱的人，并为他们施行拯救，亚12:7-8。IV. 作为这一切怜悯的预备和凭据，他必将祈祷和悔改的灵浇灌在他们身上，其效果既是普遍的，又是十分具体的，亚12:9-14。这些应许在当时对于生活在安提阿古及其他逼迫者、压迫者手下患难时期中的敬虔犹太人是有益的；它们在每一个世代中仍可被运用，以引导我们关于福音教会的祈祷，并鼓励我们的盼望。