The universe.
"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." This chapter, and on to Zechariah 12:6 of the following, most expositors regard as referring to Israel's conflict and victory, conversion and ultimate holiness. The first verse announces how the conflict against Jerusalem and Judah will result in the conquest of all enemies. The passage before us suggests a few thoughts concerning the universe.
I. THAT 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 cognizance of our senses, all that can be felt, heard, seen, tasted. How extensive is this material domain! 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 spirit. Of this he has stronger evidence than he has of the existence of matter. He is conscious of the phenomena of mind, but not conscious of the phenomena of matter. Man's mind is only an insignificant part and a humble representative of the immeasurable universe of spirit.
II. THAT THE UNIVERSE ORIGINATED WITH ONE PERSONAL BEING. "The Lord, which stretcheth forth the heavens," etc. 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. The idea of its springing from chance may live in the region of speculation, but never in the realm of intelligent conviction. It had an origin; its origin is not that of a plurality of creators; it has one, and only 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 thy hands."
III. THAT THIS ONE PERSONAL CREATOR HAS PURPOSES CONCERNING THE HUMAN 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:
1. 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 TOWARDS 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 all mankind shall be converted to his Son? It shall be done. "There is nothing too hard for the Lord."—D.T.
Sin self-punishment.
"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. 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." 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 efforts to injure others causing injury of themselves. It is here said that Jerusalem would become confusion and destruction to the men who sought it, ruin. It is here said that:
1. Jerusalem would become to them "a cup of trembling," or, as some render it, "a cup of intoxication." It does not say that Jerusalem will put forth any active efforts to wreak vengeance on its enemies, but that its effect upon the enemies would be as an intoxicating cup; it will make them reel and stagger in confusion. The thought of their own malicious conduct towards it 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 relation to this punishment by reaction.
I. IT IS 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. There is a recoil and a regret. In truth, the malign passion itself is its own punishment. 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 misery.
2. It is attested by universal history. It is a law that runs through all history, that the "mischief" of a man "shall return upon his own head, and his violent dealing shall come down upon his own pate" (Psalms 7:16). The conduct of Joseph's brethren and of Haman may be cited as illustrations; but the conduct of the Jews towards the Messiah is an example for all times, most mighty and impressive. The blows which the old Jewish nation struck on him rebounded on their own heads and ruined them. "Whoso diggeth the pit," says Solomon, "shall fall therein; and whoso rolleth the stone, it will return on him" (Proverbs 26:27).
II. IT IS MANIFESTLY JUST. What man thus punished can complain of the righteousness of his sufferings? He must feel, and feel deeply, that he has deserved all and even more than he endures. Indeed, it is true that the punishment of the sinner is self-punishment; it is the fruit of his own doings. Witness Cain, Belshazzar, Judas, etc.
III. IT IS ESSENTIALLY BENEFICENT. It serves:
1. To guard men from the injuries of others.
2. To restrain the angry passions of men.
CONCLUSION. Let us in all our conduct to our fellow men practically recognize the principle that with what measure we mete it shall be measured to us again. "He that rolleth the stone, it shall return upon him." The stone of revenge and malice which you have rolled at another shall come back upon the head of you that rolled it—come back with a terrible momentum, come back to crush you.—D.T.