Vere. ll-14.-77ie great mourning. The scene depicted has reference first of a.11 to the Jews. Already partially fulfilled. But the principles involved are of universal application. Take it to illustrate true repentance. I. Goo FOR ITS 0AUSE. Not man, but God. The Father of our spirits acting on our spirit. "The spirit of grace.'' II. SINNERS 01!' MANKIND FOB ITS SUBJE0TB. Not angels. We read of their fall, but never of their rising age.in. For them there seems no place for repentance. Not the righteous. If man were innocent, there would be no need for penitence. But sinners. As all have sinned, repentance is required of all. III. TIIE onoss OF CHRIST FOR ITS INSTRUMENT. On the one hand, how can the sense of sin be brought home to man's conscience? On the other, how can God, con- sistently with his righteousness, show mercy to the sinneri' The answer is found in the cross. Here we see, and here alone : 1. The exceeding sinfulness of sin. 2. The exceeding greatness of God's love to sinners. "God commendeth his own love towards us, in that, while we were yet sinners, Obrist died for us." IV. INTENSITY AND THOROUGHNESS FOR ITS GREAT OHARAOTERISTICS. 1. Intensity. Thought and feeling. Sorrow deep and bitter, 2. Thoroughness. Goes to the very root of the matter; real nnd abiding. V. REGENERATION OF SOOIETY AS 1TB BLESSED RESULT. Society made up of indi- viduals. Change them, and you change all. The whole lump will be leavened. Wben there is peace with God, purity of life, brotherly kindness and charity, the old glory of the land will be restored.-F.
Ver.1.-77ie universe. "The burden of the word of the Lord for Isroel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him." This chapter, and on to ver. 6 of the following, most expositors regard as referring to Israel's conflict and victory, conversion and ultimate holiness. 'l'he first verse announces how the conflict against Jerusalem an<l 142 THE BOOK OF ZECHARIAB, [mt, :x:rr, 1-14-,
Jud11,h will result in the conquest of all enemies. The passage before us suggeats a few thoughts concerning the univeree, l. 'l'HAT THE UNIVERSE INCLUDES THE EXISTENCE OF MATTER AND OF MIND, The phrase "heavens" and "earth" is used here and elsewhere to represent the whole creation. 1. It includes matter. Of the essence of matter we know nothing; but by the word we mean all that comes within the cogniz11,nce of our senses, o.II that can be fol!., hcar<l, seen, tasted. How extensive is this material domain I Science shows that it baffles all efforts and methods of mensuration. 2. It includes mind. Indeed, mind is here specified. "And formeth the spirit of man within him." Man has a spiri~. Of this he has stronger evidence than he has of the existence of matter. He is con- scious of the phenomena of mind, but not oonscious of the phenomena of matter. Man's mind is only an insignificant part and a humble representative of the immeasur- able universe of spirit. II. 'l'HAT THE U1''TVERSE ORIGINATED WITH ONE PERSONAL BEING. "The Lord, which stretchetb forth the heavens," etc. It had an origin; it is not eternal. The ide.a of its eternity involves contradictions. It had an origin; its origin is not for- tuitous; it is not the production of chance. The idea of its springing from ch11,nce may live in the region of speculation, but never in the realm of intelligent conviction. It bad an origin; its origin is not that of a plurality of creators; it has one, and onlv one-" the Lord." This is the only philosophic account of its origin, "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of tbv hands." Ill. THAT THIS O1''E PERSONAL CREATOR HAS PURPOSES CONCERNING THE BUMAN RACE. "The burden of the word of the Lord for Israel, saith the Lord." This may mean, "the sentence of the word of the Lord concerning Israel." Now, this chapter, this book-nay, a large portion of the Bible-purports to be a revelation of his purpose to mankind. He has not created us without an object, nor placed us on this earth without an object; both in our creation and preservation he has a purpose. This being so: l. No events in human history are accidental. 2. The grand purpose of our life should be the fulfilment of his will. "Not my will, but thine be done." IV. THAT HIS PURPOSE TOWABDS MANKIND HE IS FULLY ABLE TO ACCOMPLISH. His creative achievements are here mentioned as a pledge of the purposes hereafter announced. Every purpose of the Lord shall be performed. Has he purposed that e.11 mankind shall be converted to his Son? It sha.ll be done. " There is nothing too hard for the Lord."-D. T. Vers. 2, 3.-Sin self-punishment. "Behold, I will me.:ke Jerusalem e. cup of trem- bling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden them.selves with it shall be cut in pieces, though all the people of the earth be gathered together against it." There is in this passage a principle by which the Governor of the world punishes malicious men. That principle is this-the reaction of their ejforls to injure others causing injury of themselves. It is here said that Jerusalem would become confusion and destruction to the men who sought its ruin. It is here said that: 1. Jerusalem would become to them "a cup of trem- blinu," 0 or, as some render it," a cup of intoxication." It doeo not say that Jerusalem will put forth any active efforts to_ wrea:k v~ngeance ?n i_ts enemies, but that its effect upon the enemies would be as an ~to:x:icatmg ?~P; 1t will make them_ reel and stagger io confusion. The thought of theu own malicious conduct towards 1t would produce an effect upon their own minds that would make them tremble and become confused. 2. Jerusalem would become to them •• a burdensome stone." The idea is that, in their endeavours to injure Jerusalem, they would crush themselves, I make three remarks in rdation to this punishment by reaction. J. IT rs WELL ATTESTED. 1. It is attested by every man's consciousness. Every man who attempts to injure another feels sooner or later that he has injured himself. '!'here is a recoil and a regret. In truth, the malign passion itself is its own punish- ment. A man who cherishes anger towards another injures himself more than he can by any effort injure the object of his displeasure. In every malign emotion there is ~oery. 2. It is attested by universal Mstory. It is a la.w that ru11s ihrough ~4 cm. xn. 1-14.] THE BOOK OF ZECHARIAH. 143