Zechariah 12:10 is often cited as a messianic prophecy that foretells the crucifixion of Jesus Christ. The verse reads: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.”
There are several reasons why this verse is considered a prophecy about Jesus:
- It speaks of God (“me”) being pierced, a clear reference to Jesus’ crucifixion.
- It mentions the “house of David” – Jesus was descended from the line of David.
- It talks about people mourning for the one who was pierced, which happened after Jesus’ death.
- The sorrow described echoes the reactions of Jesus’ followers to his crucifixion.
- The mention of an “only child” parallels language used for Jesus as the Father’s beloved son.
However, there are also some objections to reading this verse as messianic:
- In its original context, it may refer to God mourning over the people of Jerusalem, not the other way around.
- Some argue the “pierced one” is figurative for Israel’s suffering, not a prophecy about the Messiah.
- The Hebrew word for “pierced” can also mean “profaned” or “dishonored.”
- The New Testament quotes this verse out of context, altering its original meaning.
There are good arguments on both sides about whether Zechariah 12:10 is genuinely predictive of Jesus’ crucifixion. Here is a more in-depth look at the evidence:
The Case for Messianic Prophecy
One of the strongest reasons to see this verse as messianic prophecy is how clearly it lines up with how the New Testament describes Jesus’ death. The Gospel of John quotes part of the verse explicitly, adding an interpretive frame: “They will look on me, the one they have pierced” (John 19:37). The context makes clear this refers to Jesus being crucified.
In addition, Zechariah 12:10 has parallels with other “servant songs” in Isaiah that prophesy about the Messiah’s suffering. Isaiah 53:5 says “But he was pierced for our transgressions; he was crushed for our iniquities,” using similar language. Isaiah 49:7 speaks of the “One who is deeply despised, abhorred by the nation.” This helps establish Zechariah 12:10 as part of a wider pattern of prophesying a suffering servant.
Furthermore, early Jewish interpretation saw this verse as messianic. The Targum Jonathan, an ancient Aramaic translation of the Prophets, renders Zechariah 12:10 as “they shall look to me, because they have mocked/pierced the Messiah of the Lord.” At least some Jewish rabbis viewed this verse as pointing to the Messiah before Christianity existed.
So in summary, the messianic reading is supported by the striking similarity to the crucifixion accounts, parallels with Isaiah’s servant songs, the New Testament interpretation assuming its divine inspiration, and ancient Jewish precedents. This makes a strong case that Zechariah knowingly predicted Jesus’ death.
The Case Against Messianic Prophecy
However, there are also issues with reading Zechariah 12:10 as an unambiguous messianic prophecy. The first is that in context, the “pierced one” may refer to God grieving over Israel, not the reverse. Zechariah 12 begins with “The burden of the word of the Lord concerning Israel” and verses 11-14 describe a scene of national mourning.
Linguistically, the Hebrew verb “pierced” (daqar) has a wider range of meaning than just physical piercing. It can also mean “reviled, scourged, crucified, blasphemed” in a figurative sense. So some argue it is better translated as “dishonored” here and refers to Israel suffering.
It is also debated whether v.10 says “they shall look to me, on him whom they have pierced” or “they shall look to him whom they have pierced.” The Hebrew preposition translated as “on” is ambiguous. If it is “look to him” then God cannot be the pierced one.
Additionally, the New Testament quotes from the Septuagint, a Greek translation of the Old Testament that altered this verse significantly from the original Hebrew. So some claim NT use of this verse relies on a flawed translation.
In summary, the counterarguments emphasize the need to read v.10 in context, argue the key term is too ambiguous to definitively refer to crucifixion, and say the NT misinterprets the Septuagint mistranslation. So from this view, reading it as messianic prophecy relies on unwarranted assumptions.
Evaluating the Messianic Claim
Considering the evidence on both sides, some conclusions can be drawn:
- The immediate context is ambiguous – it could refer to God or Israel as the pierced one.
- But in the broader context of Zechariah and the Prophets, a messianic reading aligns well thematically.
- The Hebrew verb allows for figurative interpretations, but literally being “pierced” fits the crucifixion most directly.
- The NT quotes from the Septuagint, but word choices in translation do not invalidate a messianic reading.
- Early Jewish interpretation was divided, with at least some seeing the verse as messianic.
On balance, the messianic interpretation has some strong arguments in its favor, though the objections prevent absolute certainty. As a prophecy, Zechariah 12:10 suggests details of Jesus’ crucifixion, but requires reading between the lines. It has several hallmarks of messianic prophecy, but perhaps reflects multiple layers of meaning.
Ultimately, one’s interpretive lens will impact if this verse is viewed as definitively messianic or not. Those committed to Jesus as the Messiah will connect the dots to his crucifixion. More skeptical readers will emphasize ambiguity and metaphor. But Christian theology has long seen this text as speaking of Christ’s suffering for the world’s sins.
Theological Implications if Messianic
If Zechariah 12:10 is accepted as a messianic prophecy, what are the key implications?
Firstly, it affirms the unity of Scripture across the Old and New Testaments. The God who spoke through the prophets of old is the same one who sent Jesus the Messiah. This verse and others like it are signposts pointing forward to Christ hundreds of years in advance.
Secondly, it reinforces Jesus’ crucifixion as being central to God’s plan. Jesus did not die as an accident of history, but as the fulfillment of prophecies like this one. His suffering was anticipated and paved the way for redemption.
Thirdly, it validates the Gospel call to repentance. Zechariah speaks of those who “pierced” the Messiah mourning over their sin in regret. The proper response to Jesus is to similarly acknowledge our role in putting him on the cross due to our sins.
Lastly, it affirms Jesus’ divinity. God speaking in Zechariah says “they shall look on me, on him whom they have pierced.” This startling identification of God with the pierced one hints at the divine nature of the Messiah who would be crucified.
In summary, if this verse is messianic, it powerfully testifies to the continuity of Scripture, the meaning of the crucifixion, the need for repentance, and Jesus’ divinity. It points consistently to God’s unfolding plan of redemption in Christ.
Historical Christian Interpretation
This prophecy has featured prominently in Christian interpretation and theology over the centuries. Here is a survey of how key figures have understood Zechariah 12:10 as pointing to Christ:
- Justin Martyr (100-165 AD): “This same Christ was pierced by you.”
- Tertullian (155-240 AD): “This is He who was pierced.”
- John Calvin (1509-1564): “This prophecy is mystical…no doubt he meant Christ.”
- Matthew Henry (1662-1714): “The crucifixion of Christ is spoken of as if then present.”
- Charles Spurgeon (1834-1892): “The language is very remarkable…it amounts to a prediction of the crucifixion of Christ.”
- D.A. Carson (1946-present): “Clear that John sees in the piercing the fulfillment of 12:10.”
This small sampling shows the continuity with which the church has understood Zechariah 12:10 as meaningfully fulfilled in Jesus’ crucifixion. From the early church fathers all the way down to modern commentators, the messianic prophecy reading has predominated.
Of course, not all interpreters in history agreed. But the consensus view favored by the likes of Augustine, Aquinas, Luther, Wesley and many others was that this text knowingly prophesied Christ’s suffering for sinners. This passage contributed to the church’s understanding of atonement.
Conclusion
In conclusion, Zechariah 12:10 has strong credentials as a messianic prophecy of Jesus’ crucifixion. The text has intriguing parallels in its vocabulary and concepts that align with how the Gospels portray Christ’s death. Church history and historic Jewish interpretation lend weight to this messianic reading as well.
However, the debate is not absolutely settled. Legitimate linguistic and contextual objections prevent claiming Zechariah himself had a clear prophecy of the crucifixion. The text may have meanings on multiple levels.
As a whole, Christians have good cause to understand this verse as meaningfully predicting details of the suffering Messiah. But the passage likely has additional layers of symbolism and meaning for Israel too. Nevertheless, its depiction of a “pierced” servant who is mourned over resonates powerfully with the death of Jesus, even across many centuries.
Whether a slam dunk prophetic proof text or a subtler typological foreshadowing, Zechariah 12:10 ultimately testifies to the ancient roots of the passion of the Christ. It reinforces the unity of Scripture and the abiding importance of the crucifixion in God’s plan of redemption.
