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ZECHARIAH 13 COMMETARYEDITED BY GLE
PEASE
Cleansing From Sin
1 On that day a fountain will be opened to the house of David
and the inhabitants of Jerusalem, to cleanse them from sin and
impurity.
BARES, "In that day there shall be a fountain opened - Zechariah
often repeats, in that day Zec_12:3-4, Zec_12:6, Zec_12:8-9,
Zec_12:11; Zec_13:1-2, Zec_13:4; Zec_14:6, Zec_14:8, Zec_14:13,
Zec_14:20, resuming his subject again and again, as a time not
proximate, but fixed and known of God, of which he declared
somewhat. It is that day which Abraham desired to see, and saw it
Joh_8:56, whether by direct revelation, or in the typical sacrifice
of Isaac, and was glad: it was that day which many prophets and
kings and righteous men desired to see Mat_13:17; Luk_10:24, and in
patience waited for it,: the one day of salvation of the Gospel. He
had spoken of repentance, in contemplation of Christ crucified; he
now speaks of forgiveness and cleansing, of sanctification and
consequent obedience. The fountain shall be not simply opened, but
shall remain open. Isaiah had already prophesied of the refreshment
of the Gospel. When the poor and needy seek water and there is
none, and their tongue faileth for thirst, I, the Lord, will hear
them, I, the God of Israel, will not forsake them. I will open
rivers in high places and fountains in the midst of the valleys
Isa_41:17-18; here it is added, for sin. and for uncleanness.
There were divers Heb_9:10 symbolical washings under the law;
the Levites were sprinkled with the water of purifying Num_8:7,
literally, the water of taking away of sin: living waters
Num_19:17, put to the ashes of an heifer, were appointed as a water
for (removing) defilements (Num_19:9, Num_19:13, Num_19:20-21 bis;
Num_31:23); a cleansing of sin Num_19:9. Now, there should be one
ever-open fountain for all the house of David. Theodoret: Who that
fountain is, the Lord Himself teacheth through Jeremiah, they have
forsaken Me, the fountain of living waters Jer_2:13; and in the
Gospel He says, If any man thirst, let him come unto Me and drink
Joh_7:37; and The water which I shall give him, is a fountain of
living water, gushing up to everlasting life Joh_4:14. This was
open to the house of David; for of that kindred He took human
nature. It was opened also for the dwellers of Jerusalem, for the
sprinkling of holy baptism; through which we have received
remission of sins. Cyril: That, receiving divine and holy baptism,
we are sprinkled with the Blood of Christ to the remission of sins,
who can doubt? Dionysius: Of this fountain much was foretold by
Ezekiel, that a
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fountain should issue forth from the temple of the Lord, and go
down into the desert Eze_47:1, Eze_47:8-9, and every soul, to whom
it shall come, shall live; and Joel, A fountain shall come forth of
the house of the Lord, and water the valley of Shillim Joe_3:18. Of
this fountain Peter said to the Jews, when pricked in the heart and
seeking forgiveness, Let everyone of you be baptized in the Name of
Jesus Christ for the remission of sins Act_2:37-38.
CLARKE, "In that day there shall be a fountain opened - This
chapter is a continuation of the preceding, and should not have
been separated from it.
A fountain - The source of mercy in Christ Jesus; perhaps
referring to the death he should die, and the piercing of his side,
when blood and water issued out.
To the house of David - To Davids family, and such like persons
as it included. See the history of David and his sons, and then
learn for whom Christ shed his blood.
Inhabitants of Jerusalem - Such like persons as the Jews were in
every part of their history, and in their last times, when they
clamoured for the blood of Christ, and pursued him unto death!
Learn from this also for whom Christ died! These were the worst of
the human race; and if he died for them, none need despair. They
rejected, betrayed, crucified, slew, and blasphemed Christ, and
afterwards persecuted his followers. For these he died! Yes: and he
tasted death for Every Man.
For sin and for uncleanness - For the removal of the guilt of
sin, and for the purification of the soul from the uncleanness or
pollution of sin.
GILL, "In that day there shall be a fountain opened,.... Which
Aben Ezra and Kimchi understand literally; but R. Moses the priest
figuratively; and so the Targum, which interprets it of the
doctrine of the law being open as a fountain of water; and so
Abendana, who compares it with Isa_2:3 but rather it should be
understood of the preaching of the Gospel, and the administration
of Gospel ordinances; though better of Christ himself, the fountain
of gardens, and of living waters, from whose pierced side, of whom
mention is made as pierced in the preceding chapter Zec_12:10,
sprung blood and water; blood for justification, remission, and
cleansing, and water for sanctification: and best of all of his
blood particularly, called a "fountain", not so much for the
quantity of blood shed, as for its full virtue and efficacy to
answer the purposes for which it was shed; it being the blood not
only of man, and of an innocent man, but of the Son of God; and may
be said to be "opened", because of its continued virtue to cleanse
from sin; it is not sealed, but opened, and always stands open;
there is no hinderance or obstruction in coming to it; not the
meanness or poverty of persons, they that have no money may come to
these waters; nor their sinfulness, even though they are the chief
of sinners; nor their being of this and the other nation, it is
exposed to all; to all that the Father has given to Christ; to all
sensible sinners: though it follows,
to the house of David, and to the inhabitants of Jerusalem; for
this, as it may be literally understood of the Jews in the latter
day, including their great men and common people, high and low,
rich and poor; so mystically of all the family of Christ the son of
David, and of all that belong to the heavenly Jerusalem, even the
whole church of the firstborn, whose names are written in
heaven:
for sin, and for uncleanness; that is, for sin, which is
uncleanness; sin is an unclean
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thing, and has defiled all human nature, and nothing can remove
the pollution of it; but the blood of Christ can remove it, and
that being shed makes atonement for it, procures the pardon of it,
and justifies from it in the sight of God; and being sprinkled on
the conscience, removes it from that. The Targum interprets it
mystically of the forgiveness of sins, paraphrasing it thus,
"I will forgive their iniquities, as they are cleansed with the
water of sprinkling, and the ashes of the heifer, which is for
sin.''
HERY, "Behold the Lamb of God taking away the sin of the world,
the sin of the church; for therefore was the Son of God manifested,
to take away our sin, 1Jo_3:5.
I. He takes away the guilt of sin by the blood of his cross
(Zec_13:1): In that day, in the gospel-day, there shall be a
fountain opened, that is, provision made for the cleansing of all
those from the pollutions of sin who truly repent and are sorry for
them. In that day,when the Spirit of grace is poured out to set
them a mourning for their sins, they shall not mourn as those who
have no hope, but they shall have their sins pardoned, and the
comfort of their pardon in their bosoms. Their consciences shall be
purified and pacified by the blood of Christ, which cleanses from
all sin, 1Jo_1:7. For Christ is exalted to give both repentance and
remission of sins; and where he gives the one no doubt he gives the
other. This fountain opened is the pierced side of Jesus Christ,
spoken of just before (Zec_12:10), for thence came there out blood
and water, and both for cleansing. And those who look upon Christ
pierced, and mourn for their sins that pierced him, and are
therefore in bitterness for him, may look again upon Christ pierced
and rejoice in him, because it pleased the Lord thus to smite this
rock, that it might be to us a fountain of living waters. See here,
1. How we are polluted; we are all so; we have sinned, and sin is
uncleanness; it defiles the mind and conscience, renders us odious
to God and uneasy in ourselves, unfit to be employed in the service
of God and admitted into communion with him, as those who were
ceremonially unclean were shut out of the sanctuary. The house of
David and the inhabitants of Jerusalem are under sin, which is
uncleanness. The truth is, we are all as an unclean thing, and
deserve to have our portion with the unclean. 2. How we may be
purged. Behold, there is fountain opened for us to wash in, and
there are streams flowing to us from that fountain, so that, if we
be not made clean, it is our own fault. The blood of Christ, and
God's pardoning mercy in that blood, revealed in the new covenant,
are, (1.) A fountain; for there is in them an inexhaustible
fulness. There is mercy enough in God, and merit enough in Christ,
for the forgiving of the greatest sins and sinners, upon
gospel-terms. Such were some of you, but you are washed, 1Co_6:11.
Under the law there were a brazen laver and a brazen sea to wash
in; those were but vessels, but we have a fountain to ourselves,
overflowing, ever-flowing. (2.) A fountain opened; for, whoever
will, may come and take the benefit of it; it is opened, not only
to the house of David, but to the inhabitants of Jerusalem, to the
poor and mean as well as to the rich and great; or it is opened for
all believers, who, as the spiritual seed of Christ, are of the
house of David, and, as living members of the church, are
inhabitants of Jerusalem. Through Christ all that believe are
justified, are washed from their sins in his blood, that they may
be made to our God kings and priests, Rev_1:5, Rev_1:6.
JAMISO, "Zec_13:1-9. Cleansing of the Jews from sin; Abolition
of idolatry; The Shepherd smitten; The people of the land cut off,
except a third part refined by trials.
Connected with the close of the twelfth chapter. The mourning
penitents are here comforted.
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fountain opened It has been long opened, but then first it shall
be so to the house of David, etc. (representing all Israel) after
their long and weary wanderings. Like Hagar in the wilderness they
remain ignorant of the refreshment near them, until God opens their
eyes (Gen_21:19) [Moore]. It is not the fountain, but their eyes
that need to be opened. It shall be a fountain ever flowing; not a
laver needing constantly to be replenished with water, such as
stood between the tabernacle and altar (Exo_30:18).
for sin ... uncleanness that is, judicial guilt and moral
impurity. Thus justification and sanctification are implied in this
verse as both flowing from the blood of Christ, not from ceremonial
sacrifices (1Co_1:30; Heb_9:13, Heb_9:14; 1Jo_1:7; compare
Eze_36:25). Sin in Hebrew is literally a missing the mark or
way.
K&D, "The penitential supplication of Israel will lead to a
thorough renewal of the nation, since the Lord will open to the
penitent the fountain of His grace for the cleansing away of sin
and the sanctifying of life. Zec_13:1. In that day will a fountain
be opened to the house of David, and to the inhabitants of
Jerusalem, for sin and uncleanness. As the Lord Himself pours out
the spirit of supplication upon Israel, so does He also provide the
means of purification from sin. A fountain is opened, when its
stream of water bursts forth from the bosom of the earth (see
Isa_41:18; Isa_35:6). The water, which flows from the fountain
opened by the Lord, is a water of sprinkling, with which sin and
uncleanness are removed. The figure is taken partly from the water
used
for the purification of the Levites at their consecration, which
is called , sin-water, or alter of absolution, in Num_8:7, and
partly from the sprinkling-water prepared from the sacrificial
ashes of the red heifer for purification from the defilement of
death, which
is called , water of uncleanness, i.e., water which removed
uncleanness, in Num_19:9. Just as bodily uncleanness is a figure
used to denote spiritual uncleanness, the defilement of sin (cf.
Psa_51:9), so is earthly sprinkling-water a symbol of the spiritual
water by which sin is removed. By this water we have to understand
not only grace in general, but the spiritual sprinkling-water,
which is prepared through the sacrificial death of Christ, through
the blood that He shed for sin, and which is sprinkled upon us for
the cleansing away of sin in the gracious water of baptism. The
blood of Jesus Christ cleanseth us from all sin (1Jo_1:7; compare
1Jo_5:6).
CALVI, "From this verse we again learn, that Zechariah promised
the spirit of
repentance to the Jews, so that they would find God still
propitious to them, when
their circumstances were brought to the verge of despair: for it
would not have been
enough for them to feel sorrow, except God himself became
propitious and merciful
to them. He had said indeed that the Spirit of grace and of
commiserations would be
poured forth; but he had not as yet taught clearly what he now
adds respecting
remission and pardon. After having then declared that there
would be felt by the
Jews the bitterest sorrow, because they had as it were pierced
God, he now mentions
the fruit of this repentance. And hence also appears what Paul
means by sorrow not
to be repented of; for it generates repentance unto salvation.
When then our sorrow
is blessed by the Lord, the end is to be regarded; for our
hearts are thereby raised
up to joy. But the issue of repentance, as Zechariah declares
here, is ablution: and
he alludes to the legal rites when he says,
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A fountain shall be opened to the house of David, and to the
inhabitants of
Jerusalem. We know that formerly under the law many washings
were prescribed
to the Jews; and when any one had become defiled, to wash
himself was the remedy.
It is certain that water was of no value to cleanse the heart;
but the sins of men, we
know, are expiated by the death of Christ, so that true ablution
is by the blood
which he shed for us. (167) Hence the types of the law ought no
doubt to be referred
to this blood. The meaning is that God would be reconciled to
the Jews when they
became touched with sincere sorrow, and that reconciliation
would be ready for
them, for the Lord would cleanse them from every defilement.
He speaks of a fountain opened; and he no doubt intimates here a
difference
between the law and the gospel. Water was brought daily to the
temple; but it was,
we know, for private washings. But Zechariah promises here a
perpetual stream of
cleansing water; as though he had said, Ablution will be free to
all, when God shall
again receive his people into favor. Though remission of sins
was formerly offered
under the law, yet it is now much more easily obtained by us;
not that God grants a
license to sin, but that the way in which our filth is cleansed,
has become more
evident since the coming of Christ. For the fathers under the
law were indeed fully
assured that God was so propitious as not to impute sins; but
where was the pledge
of ablution? In the sprinkling of blood, and that blood was the
blood of a calf or a
lamb. ow since we know that we have been redeemed by Christ, and
that our souls
are sprinkled with his blood by the hidden power of the Holy
Spirit, it is doubtless
the same as though God had not only set before our eyes our
ablution, but also
placed it as it were in our hands, while to the fathers it was
more obscure or shown
to them at a distance.
And he says, To the house of David and to the inhabitants of
Jerusalem. He had
before restricted Gods favor to that city, that he might goad
the Jews, who had
preferred their outward gratifications to so great a happiness;
for they thought
themselves happy in their exile, because they inhabited a
pleasant and fruitful
country, and enjoyed quietness and peace; and thus it happened
that they despised
the deliverance offered to them. Hence the Prophet promises here
to the citizens of
Jerusalem and to the royal family a fountain in which they might
wash away their
filth; for from Sion was the law to go forth, and from Jerusalem
the word of the
Lord. (Isaiah 2:2.) And we know that from thence were taken the
first-fruits of the
new Church. (168) What we have before seen respecting Gods favor
being extended
farther, is no objection; for both events were in their due
order fulfilled, as God
blessed the tribe of Judah, who trusted in his promises and
returned to their own
country, and afterwards extended wider his favor, and gathered
into one body those
who had been dispersed through distant parts of the world.
He adds, For sin and for uncleanness, or as some read, for
sprinkling, which is by
no means suitable, except the word sin be taken for expiation.
The word is
derived from , nedad, but it often means sprinkling, sometimes
uncleanness, and
sometimes the uncleanness of women, and so some render it here.
The verb signifies
to remove or to separate; and hence , nede, is the removal of a
woman from her
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husband during her uncleanness, but it is applied to designate
any uncleanness. It
might indeed be taken here for the uncleanness of women, as an
instance of a part
for the whole; but I am led by the context to render it
uncleanness. ow if we
translate , chathat, sin, then , nede, must be rendered
uncleanness; but if the
first be expiation, then the second may be sprinkling: and this
meaning I am
disposed to take, for under the law sins were cleansed by
sacrifices as well as by
washings. (169)
The import of the whole then is that though the Jews had in
various ways defiled
themselves, so that they were become filthy before God, and
their uncleanness was
abominable, yet a fountain would be prepared for them, by which
they might
cleanse themselves, so as to come before God pure and clean. We
hence see that it
was the Prophets object to show, that the repentance of which he
had spoken would
not be useless, for there would be a sure issue, when God
favored the Jews, and
showed himself propitious to them, and already pacified, and
even provided for
them a cleansing by the blood of his only-begotten Son, so that
no filth might
prevent them to call on him boldly and in confidence; for
instead of the legal rites
there would be the reality, as their hearts would be sprinkled
by the Spirit, so that
they would be purified by faith, and would thus cast away all
their filth.
For sin and defilement, ewcome
For guilt and for uncleanness, Henderson
Our version cannot be mended for sin and for uncleanness. The
latter word,
has been strangely rendered by some. Its first meaning is
removal or ,[ ]
separation, which took place in case of uncleanness: but it is
also used to designate
the cause of removal, even uncleanness, and that generally, as
we find from Ezra
9:11, where the land is said to be unclean ([ ]) with the
filthiness ([ ]) of
the people, or rather polluted with the pollution of the people
of the lands. It is
used in this text as synonymous with [ ], which means what is
unclean, defiled,
or polluted. See Ezra 6:21
This verse is most strangely rendered by the Septuagint, in a
way quite
unaccountable. The three other versions Aq., Sym. , and Theod. ,
are not very
far from the original. Ed.
COFFMA, "The Christian dispensation continues to be the focus of
the revelation
in this brief chapter. This is indicated by the triple
recurrence of "in that day"
(Zechariah 13:1,2,4), by Peter's indication that part of the
chapter applies to
Christians (Zechariah 13:9), and by Jesus' own identification of
himself with the
smitten Shepherd (Zechariah 13:7). Part of Zechariah 13:5,6 are
difficult of
interpretation.
Zechariah 13:1
"In that day there shall be a fountain opened to the house of
David and to the
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inhabitants of Jerusalem, for sin and for uncleanness."
"In that day ..." in the times of the blessed Messiah.
"A fountain opened ... for sin and for uncleanness ..." This is
the fountain of the
blood of Christ, the only fountain in all history that ever
afforded cleansing from sin
and uncleanness. That fountain may also be understood as the
fountain of living
water (John 7:37).
"To the house of David ... inhabitants of Jerusalem ..." These
expressions denote the
"true Israel of God" in the times of the ew Covenant; and,
although that Israel is
by no means restricted to racial Jews, or literal descendants of
Abraham, neither is
any one of them (or any other person) excluded:
"And the Spirit and the Bride say, Come. And he that heareth,
let him say, Come.
And he that is athirst, let him come: he that will (Whosoever
will), let him take the
water of life freely" (Revelation 22:17).
Robinson titled this chapter: "A remnant of Israel (shall be)
purified, refined, and
saved."[1] It is a gross error to suppose that the "cleansing"
here is primarily a
reference to the procurement of "ritual purity for the people of
Jerusalem."[2] The
text indicates that the cleansing is from sin. "This was a
cleansing unknown in the
pre-Christian era."[3] Of course, there were a number of Old
Testament prophecies
looking forward to the forgiveness of sins in the days of
Christ. Jeremiah 31:31-35;
Ezekiel 36:25; and Zechariah 3:4,9, where Joshua the High Priest
received clean
linen clothes, are among such prophecies. Of particular interest
is Ezekiel 36:25 -
"And I will sprinkle clean water upon you, and ye shall be
clean: from all your
filthiness, and from all your idols, will I cleanse you."
Keil explained this thus:
"By this water we have to understand not only grace in general,
but the spiritual
sprinkling-water, which is prepared through the sacrificial
death of Christ, through
the blood that he shed for sin, and which is sprinkled upon us
for the cleansing
away of sin in the gracious waters of baptism."[4]
As for the fantasy that "sprinkling" of any kind is visible in
Zechariah 13:1, it must
be declared that: although sprinkling of water and the ashes of
a red heifer were a
legitimate ritual under the law of Moses, there is no
"sprinkling of water"
connected in any way with Christianity, certainly not in
Christian baptism, which is
not and never was a "sprinkling," but an immersion. There is a
"sprinkling of the
blood of Christ" (Hebrews 10:22), a sprinkling not of water and
not of our bodies,
but as the passage says, "having our hearts sprinkled from an
evil conscience, and
our bodies washed with pure water." Thus "in that day," when the
fountain for sin
is opened, hearts are sprinkled with the blood of Christ, and
bodies are washed with
pure water. Sprinkling water on "bodies" is nowhere mentioned as
a Christian
ordinance. We are a bit surprised that several commentators gave
lip service to this
old, discredited and worn-out argument for sprinkling as a form
of baptism.
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"Cleansing for sin and uncleanness ..." Ah, here is the crying
need of all men. What
a glory of Christianity is inherent in such a promise as this!
In all of the history of
the universe, there is no such thing as the forgiveness of sins,
until one comes to the
Cross of our Lord Jesus Christ. o forgiveness of sins was
available for the angels
who kept not their first estate; no forgiveness has ever been
seen in the operation of
God's natural laws (gravity, etc.); nature exhibits no such
thing as forgiveness; and,
even under the law of Moses, there was a remembrance made of
sin, "every year."
The unique glory of the Christian faith is that it embraces "the
fountain opened for
sin."
"Sin and uncleanness ..." "These two terms together comprise all
guilt and
pollution."[5] As Gill said, "An entire volume could be written
identifying this
`fountain' as the blood of Christ."[6]
TRAPP, "Zechariah 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 for
uncleanness.
Ver. 1. In that day there shall be a fountain opened] unc
fructum poenitentiae
adiungit, saith Calvin here. This is the fruit of their
repentance. o sooner mourn
they over Christ, but they are received to mercy. "I said, I
will confess my
transgressions unto the Lord: and" (or ever I can do it) "thou
forgavest the iniquity
of my sin," Psalms 32:5; that is, both the sting and stain of
it, the guilt and the filth,
the crime and the curse. Repent, and your sins shall be blotted
out, saith Peter to
those nefarious kill-Christs, Acts 3:19. God will cross the
black lines of your sins
with the red lines of his Sons blood, 1 John 1:6. A fountain
shall be opened; not a
cistern, but a spring; a pool better than that of Siloam, which
is by interpretation,
Sent, John 9:7, and so a type of Christ, who "loved us, and
washed us from our sins
with his own blood, and hath made us kings and priests unto God
and his Father; to
him be glory and dominion for ever and ever. Amen," Revelation
1:5-6. To seal up
this matchless mercy to us, he sent first, by the hand of his
forerunner, and baptized
those that repented for the remission of sins, Matthew 3:2, Acts
2:38, and
afterwards he set wide open this blessed fountain, this laver of
"regeneration, and
renewing of the Holy Ghost," Titus 3:5. Saying by his ministers
to every believer, as
once to Paul, "Arise, and be baptized, and wash away thy sins,
calling on the name
of the Lord," Acts 22:16; whereunto salvation is promised,
Romans 10:18, Joel 2:22.
Baptism also is said to save us, 1 Peter 3:21, sc.
sacramentally, for it sealeth up
salvation to the believer, Mark 16:16, and is of perpetual and
permanent use to him,
for that purpose, his whole life throughout, ut scaturigo semper
ebulliens, as a
fountain bubbling up to eternal life. Here then the sacrament of
baptism is
prophesied and promised. And hence, haply, the baptism of John
is said to have
been from heaven, Matthew 21:25. All the Levitical purifications
pointed to this
kings bath of Christs meritorious blood, this everflowing and
overflowing
fountain, for the grace of our Lord Jesus hath abounded to
flowing over (as St
Panls expression is) with faith and love which is in Christ
Jesus. either can it ever
be dried up, as was the river Cherith, the brooks of Tema,
&c., but is an
inexhausted fountain, a fresh running spring, for all that have
but a mind to make
toward it. Tam recens mihi nunc Christus est, ac si hac hora
fudisset sanguinem,
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saith Luther; Christ is still as fresh and sovereign to me as if
this very hour he had
shed his blood. He was the Lamb slain from the beginning of the
world; and shall be
so to the end thereof. Cruci haeremus, sanguinem sugimus, et
intra ipsa
Redempteris nostri vulnera figimus linguam, saith Cyprian of the
Lords Supper;
i.e. We cleave to the cross at this holy ordinance; we suck
Christs blood, we thrust
our tongues into the very wounds of our Redeemer, and are hereby
purged from all
pollutions of flesh and spirit.
To the house of David, and to the inhabitants of Jerusalem] i.e.
To all sorts and
sexes of penitents, be they noble or ignoble, strong Christians
or weak, [Zechariah
12:8] none shall be secluded from this fountain, thus opened or
exposed to all, not
sealed and shut up, as that Song of Solomon 4:12 "God is no
respecter of persons:
but in every nation he that feareth him, and worketh
righteousness, is accepted with
him," Acts 10:34-35.
For sin and for uncleanness] i.e. For all sorts of sins, though
they be such as in their
desert do separate us from communion with God and company of
men, [Leviticus
12:1-8 Leviticus 15:1-33] render us worthy to be excommunicated,
proscribed, and
banished out of the world, as pests and botches of human
society, by a common
consent of nations; as the obstinate Jews are at this day for
their inexpiable guilt in
crucifying Christ. The Vulgate here hath it, Ad ablutionem
peccatoris et
menstruatae, For washing clean the sinner and the menstruous
woman; alluding (as
doth also the Chaldee) to the waters of expiation made of the
ashes of a red cow,
umbers 19:11; umbers 19:17; see the note there; and importing
the purging both
of he-sinners and she-sinners; or, as some will have it, both of
actual and original
sin. Lo, this is the virtue of Christs merit and spirit, 1
Corinthians 6:10-11, far
beyond that of Abanah and Pharpar, of Jordan and Siloam, which
yet are said not
only to wash and scour, but also to heal and cure. The Saracens
naturally stink like
goats; but by washing themselves and their children in the pool
of Siloam they
become sweeter. The Turks make use of it to sharpen their
eyesight. At Cyzicum
there is a well called Cupids well, the water whereof is said to
quench the fire of
lust. This is better yet than those baths of Rome, concerning
which Seneca no less
wittily than truly complained, Postquam munda balnea inventa
sunt, spurciores
sunt qui lavant; or those wanton baths of upper Baden, in
Helvetia, much
frequented, yet not so much for health as filthy pleasure. "They
that are in Christ
have crucified the flesh with the affections and lusts,"
Galatians 5:24; they are not
only washed from their wickedness, Jeremiah 4:14, but bereft of
their swinish
natures, ne tanquam sus ad volutabrum, not as a pig returning to
his watering hole.
2 Peter 2:22.
WHEDO, "Verses 1-3
1. In that day When the mourning described in Zechariah
12:10-14, will be held.
Shall be a fountain opened Zechariah 12:10, ascribes the
penitential mourning to
the influence of a divinely sent spirit, which creates
repentance for sin and leads the
-
people to make penitential supplication; but Jehovah will
provide also the means of
purification. The figure is adopted in part from the water of
expiation (umbers
8:7), and in part from the water of impurity (umbers 19:9;
compare Ezekiel
36:25; Psalms 51:9). The water is only the symbol, the power
that will remove the
sin is divine.
To the house of David and to the inhabitants of Jerusalem See on
Zechariah
12:10. High and low will be benefited by the provision.
Sin uncleanness It is doubtful that the prophet means to
distinguish here
between inward sin and outward uncleanness which results from
the former. The
two terms are practically identical in meaning. Every kind of
sin and uncleanness
will be washed away. 2.
The names of the idols See on Hosea 2:17. Idolatry will be
blotted out so
completely that even the names of the idols will be
forgotten.
The prophets Since they are to be removed, the author evidently
thinks that in
the new era they will prove a hindrance. Since the prophet
played a very prominent
part throughout the entire religious history of Israel, many
hesitate to believe that
this passage means to announce a complete cessation of all
prophetic activity, and
they see here only a condemnation of the so-called false
prophets (see on Micah 3:7);
for this view they find support in the fact that the prophets
are mentioned here in
close connection with idols and with the unclean spirit. But
this fact by no means
proves the point; at the most it proves that all prophecy
deserves to be abolished like
idols. The entire context makes it exceedingly probable that the
prophet means to
announce the removal of the entire prophetic order. This
announcement might be
made for one or the other of two reasons, either the entire
prophetic order was
expected to become so corrupt that it would need to be cut off,
or the people as a
whole were expected to reach such a perfect knowledge of Jehovah
that the
prophetic order would be no longer needed. That the author has
in mind the
prophetic order, and not individuals who might possess a
prophetic experience, is
clear from Zechariah 13:4-5. There is no reason to suppose that
as long as prophecy
existed the entire prophetic order became corrupt or was
expected to become
corrupt; at any rate, the utterances of the author of this
section prove that in his
days there were still men with sublime spiritual visions. On the
other hand, Joel
2:28-30 (compare Jeremiah 31:34), expresses the expectation that
in the Messianic
age all flesh would have prophetic experiences, so that there
would be no need of a
distinct prophetic order. This hope of Joel, far from
contradicting the teaching of
this passage, interprets it. When all the people are blessed
with prophetic visions
there will be no need of a prophetic order, hence it will be
removed.
Unclean spirit Literally, the spirit of uncleanness; that is,
the spirit, or invisible
inner power, which leads to unclean actions (see on Joel 2:28;
compare 1 Kings
22:22).
With Zechariah 13:3 may be compared Deuteronomy 18:20, where the
death
-
sentence is pronounced upon the prophet who claims to speak in
the name of
Jehovah when in reality he utters his own words.
Father mother In that age the obligations to Jehovah will be
more sacred than
those arising from the most intimate blood relationship.
Speakest lies prophesieth If in that age anyone claims special
prophetic gifts,
that claim itself proves him to be a liar and impostor, and so
worthy of death.
Thrust him through Bring to a violent death (compare Zechariah
12:10).
Verses 1-6
PURIFICATIO OF JERUSALEM REMOVAL OF ALL HIDRACES TO
DIRECT COMMUIO WITH JEHOVAH, Zechariah 13:1-6.
The penitential mourning and supplication will not be in vain.
Jehovah will be
merciful, remove all sin, and bring about a complete moral
transformation in the
inhabitants of Jerusalem. Intimate fellowship with Jehovah will
be restored, and
everything that in any way might hinder direct communion will be
swept away.
ELLICOTT, "(1-3) Some critics consider that Zechariah 12,
Zechariah 13:1-6, and
Zechariah 14 were composed in the time of Jehoiakim (cir. 600),
or that Zechariah
14 was written a little later, when the confidence of victory
expressed in the earlier
chapters was considerably lessened on account of the more
threatening position of
political affairs. To this we can only reply that, if so, the
prophet was a false
prophet, and proclaimed Peace, peace, when there was no peace;
and we, at least,
are not inclined to undertake the responsibility of making such
a statement
concerning the author of these chapters. We suggest that these
verses should be
placed between Zechariah 12:9-10.
BESO, ". In that day When the Lamb of God shall be offered up a
sacrifice
for mankind, and the gospel shall be preached, in which the glad
tidings of our
redemption are published. This seems to be a continuation of the
prophecy begun at
the ninth verse of the preceding chapter; and the meaning to be
that, through the
atoning sacrifice of the Messiah, the repentance and humiliation
there described
should be accepted of God, and followed with a full pardon and
gracious
communication of sanctifying grace to the penitent. There shall
be a fountain
opened The blood of Christ, which cleanseth from all sin, (1
John 1:7,) is
manifestly here intended, the Jews being, upon their repentance
and conversion, to
be admitted to all the privileges of the Christian covenant.
Probably there may be
an allusion in the words to the one great spring at Jerusalem,
(mentioned Isaiah
7:3,) which served the uses of king and people. See Vitringa.
The spouse of Christ,
his church, is a spring shut up, a fountain sealed, Song of
Solomon 4:12; but Christ
is to sinners a fountain opened: under the law, he was as the
waters of the temple for
the Jews; but now his merits are opened to us Gentiles, free for
all, and of easy
access, and of sovereign virtue to heal. For sin and for
uncleanness The original
words here used, and , are legal terms; the former denotes sin
generally,
-
or any transgression of the law which required atonement, and is
sometimes put for
the means of purification from it, umbers 19:9-17; the latter is
used for that
uncleanness, or legal defilement, which secluded a man from all
intercourse with
God, and holy things. ow whatever efficacy the blood of bulls
and of goats, and the
ashes of a heifer, sprinkled on the unclean, had to purify from
legal sin and
defilement, the same is ascribed to the blood of Christ in the
Christian dispensation,
for purging the conscience of a sinner from the guilt of dead
works, or moral
pollution. Blayney. The legal washings were but shadows and
types of this
matchless, healing, purifying fountain, which never fails to
heal all those that apply
to it. It must be observed, likewise, that spiritual graces and
influences,
communicated by the Holy Spirit, are also compared to a
fountain, Joel 3:17; and by
these sinners are represented as being washed and cleansed,
Ezekiel 36:25; Titus 3:5
EXPOSITOR'S BIBLE COMMETARY, "Verses 1-6
4
9. FOUR RESULTS OF JERUSALEMS DELIVERACE
Zechariah 12:8-14; Zechariah 13:1-6
Upon the deliverance of Jerusalem, by the help of the converted
Judah, there follow
four results, each introduced by the words that it happened "in
that day".
[Zechariah 12:8-9; Zechariah 13:1-2] First, the people of
Jerusalem shall themselves
be strengthened. Second, the hostile heathen shall be destroyed,
but on the house of
David and all Jerusalem the spirit of penitence shall be poured,
and they will lament
for the good shepherd whom they slew. Third, a fountain of sin
and uncleanness
shall be opened. Fourth, the idols, the unclean spirit, and
prophecy, now so
degraded, shall all be abolished. The connection of these
oracles with the preceding
is obvious, as well as with the oracle describing the murder of
the good shepherd.
[Zechariah 13:7-9] When we see how this is presupposed by
Zechariah 12:9 ff., we
feel more than ever that its right place is between chapters 11
and 12. There are no
historical allusions. But again the language gives evidence of a
late date. And
throughout the passage there is a repetition of formal phrases
which recalls the
Priestly Code and the general style of the post-exilic age.
otice that no king is
mentioned, although there are several points at which, had he
existed, he must have
been introduced.
1. The first of the four effects of Jerusalem's deliverance from
the heathen is the
promotion of her weaklings to the strength of her heroes, and of
her heroes to divine
rank. [Zechariah 12:8] In that day Jehovah will protect the
inhabitants of
Jerusalem, and the lame among them shall in that day be like
David himself, and the
house of David like God, like the Angel of Jehovah before
them.
2. The second paragraph of this series very remarkably
emphasizes that upon her
deliverance Jerusalem shall not give way to rejoicing, but to
penitent lamentation
for the murder of him whom she has pierced-the good shepherd
whom her people
have rejected and slain. This is one of the few ethical strains
which run through
-
these apocalyptic chapters. It forms their highest interest for
us. Jerusalems
mourning is compared to that for "Hadad-Rimmon in the valley" or
"plain of
Megiddo." This is the classic "battlefield of the land," and the
theatre upon which
Apocalypse has placed the last contest between the hosts of God
and the hosts of
evil. In Israels history it had been the ground not only of
triumph but of tears. The
greatest tragedy of that history, the defeat and death of the
righteous Josiah, took
place there; [2 Chronicles 35:22 ff.} and since the earliest
Jewish interpreters the
"mourning of Hadad-Rimmon in the valley of Megiddo" has been
referred to the
mourning for Josiah. Jerome identifies Hadad-Rimmon with
Rummani, a village on
the plain still extant, close to Megiddo. But the lamentation
for Josiah was at
Jerusalem; and it cannot be proved that Hadad-Rimmon is a
place-name. It may
rather be the name of the object of the mourning, and as Hadad
was a divine name
among Phoenicians and Arameans, and Rimmon the pomegranate was a
sacred
tree, a number of critics have supposed this to be a title of
Adonis, and the mourning
like that excessive grief which Ezekiel tells us was yearly
celebrated for Tammuz.
{Ezekiel 8:14] This, however, is not fully proved. Observe,
further, that while the
reading Hadad-Rimmon is by no means past doubt, the sanguine
blossoms and fruit
of the pomegranate, "red-ripe at the heart," would naturally
lead to its association
with the slaughtered Adonis.
"And it shall come to pass in that day that I will seek to
destroy all the nations who
have come in upon Jerusalem. And I will pour upon the house of
David and upon all
the inhabitants of Jerusalem the spirit of grace and of
supplication, and they shall
look to whom they have pierced; and they shall lament for him,
as with lamentation
for an only son, and bitterly grieve for him, as with grief for
a first-born In that day
lamentation shall be as great in Jerusalem as the lamentation
for Hadad-Rimmon in
the valley of Megiddo. And the land shall mourn, every family by
itself: the family
of the house of David by itself, and their wives by themselves;
the family of the
house of athan by itself, and their wives by themselves; the
family of the house of
Levi by itself, and their wives by themselves; the family of
Shimei by itself, and
their wives by themselves; all the families who are left, every
family by itself, and
their wives by themselves."
3. The third result of Jerusalems deliverance from the heathen
shall be the opening
of a fountain of cleansing. This purging of her sin follows
fitly upon her penitence
just described.
"In that day a fountain shall be opened for the house of David,
and for the
inhabitants of Jerusalem, for sin and for uncleanness." {Cf.
Ezekiel 36:25;, Ezekiel
47:1}
4. The fourth consequence is the removal of idolatry, of the
unclean spirit, and of
the degraded prophets from her midst. The last is especially
remarkable: for it is not
merely false prophets, as distinguished from true, who shall be
removed; but
prophecy in general. If is singular that in almost its latest
passage the prophecy of
Israel should return to the line of| its earliest
representative, Amos, who refused to
call himself prophet. As in his day, the prophets had become
mere professional and
-
mercenary oracle-mongers, abjured to the point of death by their
own ashamed and
wearied relatives.
"And it shall be in that day-oracle of Jehovah of Hosts-I will
cut off the names of the
idols from the land, and they shall not be remembered any more.
And also the
prophets and the unclean spirit will I expel from the land. And
it shall come to pass,
if any man prophesy again, then shall his father and mother who
begat him say to
him, Thou shalt not live, for thou speakest falsehood in the
name of Jehovah; and
his father and mother who begat him shall stab him for his
prophesying. And it
shall be in that day that the prophets shall be ashamed of their
visions when they
prophesy, and shall not wear the leather cloak in order to lie.
And he will say, o
prophet am I! A tiller of the ground I am, for the ground is my
possession from my
youth up. And they shall say to him, What are these wounds in
thy hands? and he
shall say, What I was wounded with in the house of my
lovers!"
SIMEO, "CHRIST, THE FOUTAI OPEED
Zechariah 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 for
uncleanness.
THE various metaphors by which our Lord is described in
Scripture, while they
give just representations of him, are frequently calculated in a
peculiar manner to
impress the minds of those who heard them. This remark admits of
the fullest
confirmation from our Lords own discourses [ote: See John 6:35;
John 11:25.]: it
may also be illustrated by the prophecy before us. The Jews had
heard of the
wanderings of their ancestors in the wilderness; and they had
themselves traversed
a much larger tract of country in their return from the
Babylonish captivity. To
them therefore the tidings of a fountain to be opened would
convey very strong and
pleasing sensations. or shall we be unaffected by them if we
lament our spiritual
defilements.
We propose to consider,
I. The meaning of the prophecy
The Scriptures often mention a time under the expression that
day
[This expression sometimes refers to the apostolic, and
sometimes to the millennial
period. It is to be understood in this place as designing the
former. That was a day
in comparison of which all preceding ages were but as the
morning dawn: then the
mists of Gentile ignorance and Jewish superstition were
dispelled before the Sun of
Righteousness.]
At that period Christ was to be known under the notion of a
fountain
[Christ is frequently spoken of under the metaphor of a fountain
[ote: Jeremiah
2:13. Isaiah 12:3.]. He virtually applies the name to himself
[ote: The Jews after
-
their return from Babylon used on a certain day to fetch water
in a joyous and
triumphant manner from the pool of Siloam, in reference, it is
supposed, to Isaiah
12:3. And on that day our Lord addressed them, and pointed them
to himself as the
true well of salvation, John 7:37-38.]. He is described nearly
by the same character
even in heaven [ote: Revelation 22:1. The river, which John
beheld, proceeded out
of the throne of the Lamb.]. He justly answers to this
description, having within
himself an inexhaustible source of blessings.]
He was to be a fountain opened
[From eternity was he as a fountain sealed, having in himself
all fulness, before
there existed any creatures to whom he might impart of it.
Before his incarnation he
afforded a scanty measure of his Spirit [ote: The meanest
Christian is more
enlightened than the greatest of the prophets, Luke 7:28.]. At
the time of his death
he properly became a fountain opened.]
The persons for whom it was to be opened were the house of
David, &c.
[The house of David are the spiritual seed of Christ [ote: He is
the root as well as
the offspring of David, Revelation 22:16.]. The inhabitants of
Jerusalem are the
members of the Christian Church. Both together import all
believers, high and low,
rich and poor; none are excluded who wish to participate his
blessings.]
The end for which it was to be opened was, to cleanse from
sin
[There had been fountains for ceremonial uncleanness [ote: There
was a brazen
sea, above fifty feet in circumference, and almost ten in depth,
wherein the priests
were to wash their hands and feet: there were also ten lavers
wherein the things
offered for sacrifice were washed, and from whence the water for
the sprinkling of
the offerers was taken, 2 Chronicles 4:6.]. There were also
fountains for the cure of
bodily disorders [ote: The pool of Siloam, whither our Lord sent
the blind man to
wash, (John 9:11.) and which was typical of Him who was the
Shiloh of the tribe of
Judah, (Genesis 49:10.) and eminently the sent of God. Compare
John 9:7; John
6:38-40. Bethesda was still more appropriate to this use, John
5:2-4.]. But Christ
was a fountain for moral defilement, and spiritual
maladies.]
In due season this prophecy received its accomplishment.
II. The completion of it
From the incarnation of Christ this fountain was more fully
exhibited: during his
ministry its waters flowed in partial streams; but at his death
it was fully opened:
It was broken open on the cross
[In our Lords agony, the blood had flowed through every pore
[ote: Luke 22:44.]:
previous to his crucifixion his back had been torn with scourges
[ote: John 19:1.
-
Psalms 129:3.]: the crown of thorns pierced his sacred temples
[ote: Mark 15:17;
Mark 15:19.]: his hands and feet were nailed to the accursed
tree [ote: Psalms
22:16.]; and his side, pierced with the spear, emitted blood and
water [ote: John
19:34. This imported that he should cleanse both from the guilt
and power of sin, 1
John 5:6.]. Thus did men and devils concur in breaking open this
fountain. The
dying thief was made a monument of its cleansing efficacy [ote:
Luke 23:43.].]
It was set open on the day of Pentecost
[Then the Spirit was poured out in a more abundant measure:
thousands, even of
the murderers of our Lord, were cleansed by it. The effects
produced were
instantaneous and abiding [ote: Acts 2:42-47.]: the blackest
guilt was purged, the
most ferocious natures changed. or was its influence to be
confined any longer to
one age or nation.]
It was left open in the promises to all succeeding
generations
[We may say of this fountain as St. Paul does of the Gospel
[ote: Romans 10:6-
8.]. The word is the channel in which it flows: it has already
spread its streams to
the ends of the earth [ote: Romans 10:18.]: it will flow till
that prophecy be fully
accomplished [ote: Habakkuk 2:14.]: the invitations to it are
yet sounding in the
ears of all [ote: Isaiah 55:1. Revelation 22:17.].]
Address
1. To those who expect salvation while they live in sin
[If men could be saved in their sins, why was this fountain
opened? Would God
have given up his Son to death without necessity? or shall they
who neglect the
fountain be cleansed like those who wash in it? Let none deceive
their own souls: to
wash in this fountain is the one thing needful. They who cry
with the leper, shall
receive the same answer [ote: Matthew 8:2-3.].]
2. To those who hope to cleanse themselves in some other way
[Many hope to wash away their guilt by tears of repentance. But
would God have
opened this fountain, if any other would have sufficed? How
lamentable that there
should still be such cause for those expostulations [ote: 2
Kings 5:13.]! Let those
who say like Peter, remember the answer given him [ote: John
13:8.].]
3. To those who doubt whether they may come to this fountain
[Many imagine that the greatness of their guilt is a bar to
their acceptance; but the
fountain was opened for sin and for uncleanness. What would have
been the effect
of such hesitation at the pool of Bethesda [ote: John 5:4; John
5:7.]? Be it
remembered that all, who have a need, have a right to wash: let
every one then press
forward, lest he lose the blessing.]
-
4. To those who have experienced its cleansing efficacy
[It is in you that the efficacy of this fountain must be seen.
Let it appear that it has
cleansed you from earthly and sensual desires. But still you
have need to wash in it
daily [ote: We contract defilement every step we take. Bishop
Beveridge justly
observes, Our very tears need to be washed, and our repentances
to be repented
of.]. This do, and you shall soon join in that triumphant song
[ote: Revelation 1:5-
6.]]
PULPIT, "Zechariah 13:1
In that day. At the time when the great mourning (Zechariah
12:1-14.) takes place,
or, more generally, in the Messianic period, when all these
things shall be fulfilled.
Shall be a fountain opened, etc. Shah be opened and continue
open. The allusion is
to the lustral rites practised in the consecration of the
Levites, who were to have
"water of sin" sprinkled on them, and to "the water of
separation," or "water of
uncleanness" (the word found in our passage), used for purposes
of legal
purification (see umbers 8:7; umbers 19:9). Instead of this
merely ceremonial
cleansing, there should be in the Christian Church the cleansing
of the soul by the
blood of Christ (1 Peter 1:2; 1 John 1:7). Septuagint, ,
"Every place shall he opened." The house of David and the
inhabitants of Jerusalem
represent the whole nation, as in Zechariah 12:10; the cleansing
is as universal as
the sin (see the announcement in Ezekiel 36:25; Ezekiel 47:1-12;
Joel 3:18). For sin
and for uncleanness. The latter word is used for the separation
on account of
uncleanness (Le 15:20, etc.); and the two terms together
comprise all guilt and
pollution.
BI, "In that day there shall be a fountain opened, etc.
The Fountain of Life
To what can the prophet refer but the exclamation of John,
Behold the Lamb of God, that taketh away the sin of the world.
I. Explain the promise.
1. The fountain. This image holds forth the Redeemer. In
distinction from creatures, which are cisterns, broken cisterns,
that can hold no water, He may well call Himself the Fountain of
living waters. He shall possess a plenitude Himself. The fulness of
the Christian is derived and limited: it is the fulness of a
vessel. The vessel is supplied from the fulness of a fountain. This
fountain is the Lord Jesus. His fulness is original and boundless.
It is the fulness of a spring.
2. The fountain was to be opened. A fountain, sealed would be
useless; it would only provoke desire. What would the Saviours
excellencies and benefits be to us if unattainable and
inaccessible? The fountain was actually opened in His sufferings.
The apostles laid it open doctrinally, in their preaching and in
their epistles.
3. This fountain is opened for sin and for uncleanness. There
had been provisions for ceremonial pollution, under the Mosaic
economy. The brazen sea. Ten layers. See also the Pool of Siloam.
Sin is uncleanness. Its very nature is contamination. Sin is a
-
pollution the most deep and diffusive. The very conscience is
defiled. It is the abominable thing. But there is a fountain that
washes out even the stains of the soul,and of sin. And it was
opened for this very purpose.
II. To improve the truth contained in the promise. Five classes
have a relation to the truth before us.
1. The ignorant. Such as cry, Peace, peace, when there is no
peace.
2. The presumptuous. Antinomian perversion is worse than mere
ignorance.
3. The self-righteous, who hope to cleanse themselves in some
other way.
4. The fearful. For it is no easy thing to satisfy the
conscience of awakened sinners.
5. Those who by faith have applied to the Saviour, and who know
by experience that there is indeed a fountain opened for sin and
uncleanness. (William Jag.)
The fountain for sin
I. What they needed. Two things: deliverance from guilt and
condemnation, and deliverance from sins impurity. These are the
very blessings for which our text represents provision has been
made. The fountain is opened for sin and for uncleanness. The
former meaning guilt, the latter pollution. The whole context
prohibits our regarding the language as referring to anything
ceremonial. The guilt, contracted, and requiring remission, is the
guilt of piercing, that is, of putting to death the true, divinely
promised. Messiah, and the uncleanness points to those unholy and
hellish principles and dispositions in the soul from which the
guilt originated, by which the fearful act was prompted. The guilt
was deep. The depth of moral debasement and violence was fearful
from which they who had been guilty of it required to be
purified.
II. How these blessings are provided for them.
1. What is the fountain? It is a twofold figure, comprehending
the grace of Christs Spirit as well as the virtue of Christs blood,
cleansing as well as forgiveness. Theme blessings are always found
in union. Christ died that sinners might be both pardoned and
purified; and the two designs were emblematically indicated by the
mingling of the blood and water that flowed from His pierced heart.
The fountain means at once the blood of Christs atonement and the
grace of Christs Spirit; the one required for forgiveness, and the
other for regeneration and cleansing: the two, however, being
inseparable; the faith which interests in the pardoning virtue of
the blood, being the product of the grace of the Spirit, and the
grace of the Spirit effecting the renewal and sanctification of the
soul by means of the doctrine which makes known the pardoning
virtue of the blood: it being the same faith, under the agency of
the same Spirit, which at once justifies and sanctifies. And it is
thus that the blood is represented as the means of purifying as
well as of procuring pardon.
2. When was this fountain opened? When Christ died; when His
blood was shed on the cross, for the remission of sins; when the
blood and the water flowed in union from His pierced side. While
strictly and properly, the fountain was opened then,it might be
said to have been opened from the time when it came first to be
needed,from the time when man sinned. It was then opened by
anticipation. The first promise opened it. The moment man became a
sinner he needed the two blessings of pardon and
sanctification.
-
3. How is it here said to be opened in that day? The answer is,
that although there have now and then, since the judgments of God
overtook the Jewish people for their unbelief, been instances of
Jews brought to acknowledge Jesus as the Messiah and Saviour, and
to obtain salvation by faith in Him; yet to the large mass of that
dispersed, and for the time divinely abandoned people, the fountain
has not been open. It has been sealed; sealed by themselves, and
for their unbelief judicially sealed by God. When the time of mercy
arrives the fountain shall, in Gods providence and by Gods grace,
be opened for their cleansing from their guilt and their pollution.
It is said of them, They shall look on Me whom they have pierced,
and shall mourn.
4. For what purpose? Twothe washing away of guilt, and the
washing away of moral defilement. Both these purposes were in the
mind of God, as to be alike effected by the mediation of the Son.
That the guilt of sin might be fully taken away, and thus the
sinner escape its punishment, atonement was necessary.
5. For what persons? not simply for the restored of Israel,but
for the house of David and the inhabitants of Jerusalem. The idea
thus conveyed is that of all ranks, from the royal occupants of the
palace to the tenants of the meanest dwelling. All shall be
stricken through with the conviction and alarm; all shall feel the
bitterness of contrition; all shall mourn. And for all, in like
manner, the fountain shall be opened. All shall need it. All shall
have access to it. All shall avail themselves of it. (Ralph
Wardlaw, D. D.)
The best fountain
It is a beautiful thing to see a fountain playing. Fountain in
the text is the best fountain. What is meant by this fountain? It
means the blood which Jesus shed when He hung upon the cross. It is
in consequence of what Jesus then sufferedthe blood He shed, and
the death He diedthat God pardons the sins of men, and saves their
souls. It is the best fountain
1. Because it is easy to get at. No long journey is needed. You
may find it everywhere.
2. It never changes. Other fountains are sometimes in full play,
and sometimes very feeble. Illustrate by the Pool of Bethesda. This
is always the same.
3. Because of its wonderful powers. Some fountains cure diseases
and restore health. This is designed for the souls of men. This has
a wonderful cleansing power, and a wonderful healing power, and a
wonderful preserving power against the worms of pride and
selfishness that may imperil our souls, as they do the good ships;
a wonderful beautifying power, and a wonderful saving power. (R.
Newton, D. D.)
Christ our fountain
I. Wherein is Christ a fountain? When it is said Christ is our
fountain, it holds forth two things:
1. Fulness. A fountain is not like a cistern; a cistern may be
full, but the fulness of it may be emptied; so may the fulness of a
fountain too, but then a fountain, or a spring, fills itself again
immediately. So doth not a cistern. A cistern may be full, but it
doth not rise up and run over, as a fountain doth, and that
continually. For this reason the corrupt nature in us is compared
to a fountain (Jer_6:7)bubbling up in
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vain thoughts, inordinate desires, corrupt affections. Now, in
Jesus Christ there is a fulness, and it is a fountain-fulness
(Col_1:19), fulnessall fulness, and all fulness dwelling, and by
the good pleasure of the Father. What is He full of? The two things
that our poor souls have most need of towards the making of us
happy. Merit and righteousness for justification; and spirit and
grace for sanctification. He hath merit enough; His merit is of
infinite value, sufficient to take away all sin (Heb_7:25)able to
save. He hath Spirit enough, to sanctify us throughout, to break
the power of every lust, to strengthen us to every good word and
work. He is such a fountain as can open in us a fountain, springing
up into eternal life (Joh_4:14; Joh_1:16).
2. Usesfulness. A fountain is of great use. What striving was
there in Abrahams time, and Isaacs time, and Jacobs time, about
wells of water (Gen_21:1-34; Gen_26:1-35). When Achsah was to ask a
boon of her father Caleb, Give me, said she, springs of water
(Jdg_1:15). Were we to ask but one thing of our heavenly Father,
there were reason it should be, Lord, give us a fountain. Why,
blessed be His name, He hath given us one. Not only springs of
water, useful for our outward man, a land of springs, like Canaan
but a Christ, a Christ for our souls. A fountain of water is useful
for three things
(1) For quenching of thirst. How glad is the weary traveller, or
labourer, of a spring of water; though it be but fair water. Oh,
says he, it hath saved my life. The Israelites in the wilderness,
when there was no water, what an affliction was it to them. When
they had it, it was sweet as honey and oil (1Co_10:4). Now, this
fountain is very useful for this purpose. Is thy soul
athirst?athirst for peace, pardon, life, salvation, for grace,
strength? Here is a fountain for thee, come and drink
(Isa_55:1)buying frightens; therefore, come freely. Thou art called
(Joh_7:37; Rev_22:15). See the discourse of our Lord Jesus with the
woman of Samaria (Joh_4:10-14). Alas! the most of men know not what
this meansthey are sensible of no need, and therefore of no desire,
but (Psa_42:1) As the hart panteth after the water brooks, so
panteth my soul after Thee, O God.
(2) For washing away filth. Water cleanses; we could not tell
what to do without itto make our bodies, our clothes, comfortable.
This fountain also is cleansing. Sin defiles, leaves a blot, a
stain, upon the soul. It is uncleanness. The guilt of it is so:
from that we are washed by the blood of Christ, satisfying Gods
justice and making atonement; also purging the conscience (1Jn_1:7;
Rev_1:5; Heb_9:14). The corrupt nature, which is the root and
principle of it, is so (Psa_14:3). From this the Spirit of Christ
washes in the laver of regeneration (Tit_3:4-5; 1Co_6:11).
(3) For watering the earth and making it fruitful. They use to
have fountains for that purpose in their gardens, to be ready in a
dry season to fetch water to refresh the plants. Herein also Christ
is our fountain. Did He not water us every moment, grace in us
would languish and die (Isa_27:3; Isa_44:3-4). Now, it is the
second of these especially that this text speaks ofJesus Christ is
a cleansing fountain; we have need of Him as such, for we are
filthy and defiled.
II. What kind of fountain is the Lord Jesus? As a cleansing
fountain He hath these properties.
1. He is full, He hath enough wherewithal to cleanse us; merit
enough, spirit enough. Under the law they had cleansing
appointments as to ceremonial pollutions, but ours is beyond
theirs. They had blood, but it was but the blood of bulls and
goats, and that in a bason only; but we have the blood of the Son
of God, not in a bason, but a fountain full of it. They had water;
one particularly, called the water of purification,
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made of the ashes of a red heifer. Open and free as to terms. We
sayWhat is freer than a gift? He is the gift of God (Joh_4:10), the
free gift (Rom_5:1-21.), the unspeakable gift (2Co_9:15). Though
thou hast no worthiness, no matter, He is worthy. Cordial
acceptance makes Him ours. He forgives freely (Isa_43:25).
2. The only fountain. Besides Him there is no other (Act_4:12).
We may think, perhaps, as NaamanAre not Abana and Pharpar, rivers
of Damascus, better than all the waters of Israel? may I not wash
in them, and be clean? (2Ki_5:12). But no other fountain will
do.
III. The application, in four particulars.
1. Here is matter for thanksgiving to God, who
(1) Appointed this fountain in the counsel of His will from all
eternity (Joh_3:16).
(2) Opened it in the fulness of time, after it had been shut for
four thousand years (Gal_4:4).
(3) Opened it to us; to us of this nation, country,
neighbourhood, of this present age and generation. We are within
hearing of the joyful sound.
(4) And specially, that He hath brought us to it and washed us
in it. This is certainly the mercy of mercies,Unto Him that loved
us, and washed us from our sins in His own blood (Rev_1:5). This is
more than angels can say. When ten lepers were cleansed, only one
returned to give thanks (Luk_17:1-37).
2. Here is matter for conviction. Convincing! Of what? Of your
need of this fountain to wash in. That which is unclean doth
certainly need washing; but thou art unclean, I mean, thy soul, thy
mind, thy conscience; inwardly, spiritually. I am sure thou wast so
by nature; born in guilt and filth; like an infant weltering in
blood and pollution (Eze_16:1-63). And art thou washed? When, and
how? And by whom, and with what? I am sure that every sin thou hast
committed hath added to that original pollution, and hath made thee
more and more filthy (Psa_106:39; Mat_15:19-20). Even vain thoughts
(Jer_4:17). So is the world also (Jas_1:27). Nay, our best duties
have their pollutions (Isa_64:6). But there is one particular kind
of sins, those against the seventh commandment, that is especially
called uncleanness. And have we been in no sort guilty of that,
neither in thought, word, nor deed? (Philip Henry.)
The fountain opened
I. A fountain. Water is much valued in the East. We cannot
wonder that spiritual blessings are so often exhibited to us in
Scripture under images borrowed from water. These images found
their way at once to the understandings and feelings of Jewish men.
The Lord Jesus is meant by the text. He is represented as a
fountain for a particular purpose; not for the thirsty to drink
from, but for the unclean to wash in. Here again the text carries
us into eastern climes. Bodily ablutions are much more common there
than among us. With the Jews, too, they partook sometimes of a
sacred character. The prophet mentions two things, sin and
uncleanness, but he has only one in his mindsin under the figure of
uncleanness. Does uncleanness degrade whatever it touches? So has
sin degraded us. Is uncleanness a disgusting and loathsome thing?
If there is anything disgusting in the universe, it is sin. When
God calls it by this name, He represents it as some thing which He
cannot bear to look upon. In the text is a remedy for this
hateful
-
evil. It is a suitable, a real, effectual remedy for it. It is a
fountain that can remove uncleanness, and is intended to remove it.
This fountain is nothing else than the precious blood of Gods own
dear Son. That blood was shed for us. As water removes uncleanness
from the body, so does this blood remove the guilt of sin from the
soul. It does away with it, frees the soul from it, makes our
condition as safe, and in the end as happy, as though we had never
sinned. This effectual remedy for sin is here described as an
abundant, lasting remedy. Thousands may wash in it, and it will be
as everflowing as ever, able to cleanse thousands and thousands
more.
II. For whom this fountain is intended. For the Jews first, then
for all others.
1. The utter insufficiency of all rites and ordinances to
cleanse the soul from sin. Who were these men? The very men to whom
pertained the law, with all its sacrifices. When guilt oppressed or
conscience disquieted them, they could in a few minutes be in their
temple, and sharing in its sacrifices and service. But the text
addresses them as if they were the very heathen. All their legal
ordinances could not expiate their guilt. I is the same with our
Christian sacraments. God has ordained them, not to take away sin,
but to keep us mindful of it, and of that blood which can take it
away.
2. We are taught here the all-sufficiency of Christs blood to
cleanse the soul. There is no guilt too great for the blood of
Christ to wash out, no sinner whom He cannot recover and save.
III. The time when this fountain shall be opened to these sinful
men. In that day. The day of our Lords crucifixion. They point also
to a day yet to come, when the Jews as a nation shall be brought to
repentance and the reception of Christ. Learn
1. There can be no real knowledge of Christ without
repentance.
2. Wherever there is real repentance there also will God give in
the end a real knowledge of His salvation. Would that we might all
learn from this Scripture to seek for ourselves a deeper
consciousness of sin, a more heartfelt and abiding sorrow on
account of it! (C. Bradley.)
The fountain for sin and uncleanness
The prophet leads us to consider the legal uncleannesses so much
and so fully developed in the Old Testament, and leads us through
them to look at the great disease of sinthe leprosy of the
soul.
I. The great uncleannessthe spiritual leprosy of the soul. This
is that that defileth a man. It is not poverty; it is not sickness
nor diseasehowever terrible or however sinful. That which defileth
a man. This inward leprosy maketh a man an offence to God. This
evil pervadeth the world, and yet men are as insensible of it as if
there were no truth in it.
II. A fountain open for sin and for uncleanness. The fountain is
the blood of Jesus. A bubbling fountain, ever full, ever
abundant.
III. This fountain is said to be opened. Formerly, this fountain
exclusively belonged to the priests and to the Jews; now, it is for
the whole house of David, and for all the inhabitants of Jerusalem.
There it stands, a fountain without cover, open and free for the
very vilest. (J. H. Evans.)
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The fountain opened
The text contains one important prediction which was fulfilled
in Christ. It relates to the consequences of His death, with regard
to His people, and shows of what great importance this event was to
the whole Christian Church. The accomplishment shows with what
confidence and comfort we may rely on the great doctrine of the
atonement which it involves.
I. The promise of provision to be made against the effects of
sin.
1. The prophet speaks of a fountain to be opened. A fountain is
properly the source or spring head of waters. Springs or fountains
are called, living, when they never cede or intermit, but are
always sending forth their streams.
2. The blood of Christ was shed expressly, by appointment of
God, and by covenant with the Son of God, for the expiation of
human guilt, and for the cleansing and purifying of sinful men.
3. There is an inexhaustible fulness and sufficiency of merit in
this blood of the Redeemer for the complete expiation of human sin.
In its atoning and cleansing properties, the blood of Immanuel is
as infinite as the mercy of God which it procures for sinners, and
for the exercise of which it prepares the way.
4. This blood of Jesus Christ may he appropriated to the case
and wants of any sinner that comes. Sinners may apply believingly
to this blood, and obtain from it, not only the cleansing they
require, but also plenteous forgiveness, substantial peace, and
animating hope.
II. The persons for whom this provision against the effects of
sin is promised.
1. By this expression the prophet intended primarily Gods
ancient people, the Jews. But the Jews, as the peculiar people of
God, were a type of Christians, and His people everywhere, It is no
presumption in us to conclude, as we have already assumed, that
this promised provision is intended for us.
2. The double phrase may denote both rich and poor in Gods
Church.
III. The time when the promise was to be verified. The promise
was actually fulfilled on the day of the Saviours crucifixion on
Calvary. (J. Jaques, M. A.)
The opened fountain
The application of this prophecy to Messiah is beyond all doubt.
It contains the announcement of a divinely appointed and effectual
remedy for the guilt and misery of man.
1. The certainty of this provision. There shall be a
fountain.
2. The perpetuity of this provision.
3. The freeness of this provision.
4. The sufficiency of this provision. (W. G. Barrett.)
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The Lord Jesus Christ a fountain
I. In what sense may the Lord Jesus be depicted as the fountain
opened? In opposition to those many broken cisterns of human
invention to which men are prone to apply. In opposition to those
rivulets, those brooks, which are occasionally good, but which soon
flow away and are lost. Under the law there were various layers
prepared for the purpose of purifying from ceremonial guilt and
pollution. Jesus is a fountain in opposition to all these types and
images. The Lord Jesus is the fountain, because He Himself in His
own power, in His own essence, contains inexhaustible and perpetual
fulness.
II. For what purpose the Lord Jesus is this fountain. For sin
and for uncleanness. All sin is uncleanness. Repeating the
expression gives more enlarged views of the efficacy of faith, and
the grace of our Lord. For the purpose of giving comfort and peace
to the believer the terms are doubled. This fountain cleanses not
only from the guilt of sin, but also from the accusing and
terrifying power of sin in the conscience.
III. To whom is it opened? The house of David and inhabitants of
Jerusalem. In the East there were often contentions over fountains;
this one is free to all. An open fountain, to which all ranks, all
stations, all ages, all conditions, may repair. (Archdeacon
Law.)
The fountain opened
I. The fountain that is opened.
1. The plenitude of Divine grace. It is not a wasting stream,
that soon exhausts its store, but a never-failing fountain, ever
flowing in plenteous supplies for every demand. The Lord Jehovah is
emphatically styled, The God of all grace. Millions have been
refreshed by this fountain, and still it is undiminished. There is
enough for all, and enough for evermore.
2. The freeness of Divine grace. It is not a fountain sealed up,
and forbidden; but freely opened and accessible to all. None are
excluded from participating its richest blessings (Rev_22:17). No
personal merit, or moral worthiness, is required in its willing
recipients.
II. The period when it was opened. In that day, etc. When this
expression occurs in the prophetic writings, it generally refers to
the actual appearing, or spiritual reign of the Messiah. But we
ought to notice respecting this fountain, that
1. It was virtually opened in the original scheme of redemption.
According to Gods gracious promise to mankind, Christ is called,
The Lamb slain from the foundation of the world.
2. It was actually opened in the mediatorial work of the
Redeemer. When the fulness of time was come, Christ was manifested
in the flesh, to accomplish the will of God, and procure the
salvation of sinners. He then fully opened this fountain, by
fulfilling all righteousness in His own personbecoming the
propitiation for our sinsrising again for our
justificationascending to heaven to be our Advocate with the
Fatherand diffusing an enlarged dispensation of the Holy Ghost; it
was ministerially opened in the labours and writings of the
Apostles, as ambassadors for Christ (1Co_1:23-24; 1Co_1:30); and it
still continues open.
III. The people to whom it is opened. The house of David, and
the inhabitants of
-
Jerusalem. It is very evident
1. This fountain was primarily opened to the Jews. To the Jews
Christ was promised, and to them He came as His own people,
according to the flesh. His personal ministry was generally
confined to them; and He commanded His apostles to open their
commission at Jerusalem, and preach the Gospel first to the lost
sheep of the house of Israel (Luk_24:46-47).
2. This fountain is now graciously opened to the Gentiles. The
blessings of the Messiah were not to be confined to the Jewish
Church, He was sent to be a light of the Gentiles, and for
salvation to the ends of the earth. By the grace of God He tasted
death for every man.
IV. The purpose for which it is opened. It is for sin and for
uncleanness. This implies
1. A fountain is opened for the expiation of sin. The death of
Christ was a perfect sacrifice, by which an atonement was made for
the sins of mankind.
2. A fountain is opened for the destruction of sin. It must not
only be sacrificially expiated, but personally destroyed. The Son
of God effects this destruction by the merit of His death, and the
operation of His grace (Tit_2:14). All sin is moral uncleanness,
and spreads its infectious disease through every power, both of
body and soul. The ceremonial purifications under the law were
emblematic of the efficacy of this fountain (Heb_9:13-14).
(Skeletons of Sermons.)
The fountain opened
The fulfilment of this prophecy has never yet taken place, and
will probably be considerably posterior to our times. Though not
fulfilled to the Jews, yet, to us the fountain is opened.
I. What is this fountain? The ancient Jews had their sacrifices,
and purifying oblations. They have now been long without a
sacrifice and a priesthood. We are not to understand that these
Levitical fountains will be opened again, as some have dreamed. The
blood of animals might be an instituted means of taking away a
ceremonial guilt, which yet left the sinner as he was before, in
regard to the Governor of the world; but it had no fitness to take
away moral guilt, because it failed in the two great principles of
a true atonement,a manifestation of the evil of sin, and a
demonstration of Gods righteous government. These meet in Christ,
who is the true fountain.
II. Its efficacy. In the removal of sin and uncleanness.
1. Sin is the transgression of the law. The law is transgressed
in three ways,by a violation of its precepts, by a neglect of its
injunctions, and by a defect in its observance. Bringing all under
the penalty of death.
2. Uncleanness (margin, separation for uncleanness). Allusion to
arrangements in the Levitical system; typical of the manner in
which sin separates between the soul and God.
III. The day when the fountain is opened. The day of our Lords
crucifixion. The day when the Gospel is first preached in a heathen
land. The day when a Spirit of grace and supplication is poured
out. Whenever a penitent mourns. In every means of grace, that
pardon may be repeated, and our sinful nature cleansed. We need
never attend any of the ordinances of religious worship without
receiving a renewed application of the blood
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of Christ, and a fresh communication of sanctifying grace. (R.
Watson.)
The fountain opened
In the text the prophet anticipates the personal manifestation
of the Messiah, and the unspeakable benefits to mankind from His
atoning sacrifice.
I. The fountain that is opened. Fountain is a metaphor. It
represents the mediatorial character of Christ. As the source and
medium of salvation to the human race. A fountain opened
implies
1. The plenitude of Divine grace. It is a never-failing
fountain, ever flowing in plenteous supplies for every demand.
2. The freeness of Divine grace. It is not sealed, but freely
opened, and accessible to all.
II. The period when it was opened. In that day. This expression,
in the prophetic writings, generally refers to the actual
appearing, or spiritual reign of Messiah. It refers to Christs
assumption of our nature, and sacrifice for our sins.
1. It was virtually opened in the original scheme of
redemption.
2. It was actually opened in the mediatorial work of the
Redeemer.
III. The people to whom it is opened.
1. This fountain was primarily opened to the Jews.
2. It is now graciously opened to the Gentiles.
IV. The purpose for which it is opened. It is for sin and for
uncleanness. This implies
1. A fountain is opened for the expiation of sin. The death of
Christ was a perfect sacrifice, by which an atonement was made for
the sins of mankind.
2. A fountain is opened for the destruction of sin. The
ceremonial purifications under the law were emblematic of the
efficacy of this fountain. (C. Simeon, M. A.)
The new economy of grace
It is not to the advent of a person, or to the occurrence of any
historical event, that the prophecy in the beginning of this
section refers: what is announced is the establishment of the
economy of grace, the bringing in of the kingdom of God, free
access to which should be given to all, small and great. There was
provision made for the cleansing from sin and uncleanness of all
without respect of persons; the Jew first, but also the Greek. The
manifestation of this was by the appearing of our Saviour Jesus
Christ, who came to take away sin by the sacrifice of Himself; but
it is the thing done rather than the doer of it that is here
announced. It is for the house of David and the inhabitants of
Jerusalem that this fountain is said to be opened. They seem to err
grievously, however, who infer from this that this prophecy refers
to the final conversion of the Jewish people. The prophets are wont
to describe the new dispensation in language borrowed from the
condition and usages of the old, and we interpret them aright when
keeping this in view, we understand their descriptions, not as
representations of simple historical facts, but as serving as the
copy and shadow of the heavenly things, and as finding their
fulfilment in
-
crises and conditions of the kingdom of God on earth. They go
upon the presumption that the Israel of God was never to be
abolished, that its continuity was never to be interrupted, that
though the outward national Israel might be cast off, because of
their rejection of the Good Shepherd, the true Israel, the reality
of which the other was but the symbol, the Israel that was really
Israel, should continue forever. This idea our Lord and His
Apostles adopted, and in their teaching and administrations carried
out. (W. L. Alexander, D. D.)
A fountain for sin
Remission of sins and sanctification, purging away the guilt of
sin by the grace of God in forgiving sins through Christs blood,
and the virtue of His blood applied by the Spirit, and laid hold
upon by faith, for purging all uncleanness of sin; this is compared
to a springing fountain made open to all, in opposition to the
small measure of water carried into the temple for legal washings.
This benefit will be very conspicuous toward converted Israel, when
the Redeemer shall turn iniquity from Jacob.
1. The great and chief privilege of the Gospel is remission and
purging of sin, which, as they are only attainable through faith
laying hold on Christs blood and the grace of God offered through
Him in the Gospel, so without these, no other advantages by the
Gospel will avail much, or be comfortable.
2. The free grace of God toward lost man, and the virtue of
Christs blood is a treasure inexhaustible, and which cannot be
overcome, with the greatness and multiplicity of sin in those who
flee unto it, for it is a fountain or spring.
3. Pardon and virtue for purging of sin is not only purchased,
and the way to it made patent, by the death of Christ, giving
access unto God through Him; but is held forth in the offer of the
Gospel and ministry of the Word, that none may pretend ignorance,
nor any who need it seclude themselves from so free an offer, A
fountain opened.
4. As the greatest must be in Christs reverence for this
benefit, even those who have greatest gifts and are rulers of
others, so the meanest in the Church, however they be not equal to
others in gifts, yet have a like interest with them in this saving
benefit.
5. When the Lord pours out upon His people the spirit of
repentance and humiliation, it is a forerunner of ample
manifestations of the grace of God, in opening up the treasures of
the Gospel by the ministry of the Word, and in granting of pardon,
and growth in purity. For, when the land shall mourn, in that day
there shall be a fountain opened. (George Hutcheson.)
A word full of Gospel
The twelfth chapter of Zechariah is principally occupied with
the indications of some particular day. Thus, we read again and
again: In that day (verse 3); In that day (verse 4); In that day
(verse 6); In that day (verse 8); In that day (verse 9); and In
that day, in the opening of the thirteenth chapterIn that day there
shall be a fountain opened. The reference is not in reality to some
particular day; the day was not the same, the calendar was filled
with that particular day, and yet the day was singular from all
other days round about it. In all the previous instances we find
nothing equal to the music that is discoverable in the opening of
the thirteenth chapter. We read, In that day
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will I make Jerusalem a burdensome stone; In that day I will
smite every horse with astonishment, and his rider with madness; In
that day will I make the governors of Judah like an hearth of fire
among the wood, and like a torch of fire in a sheaf; In that day
shall there be great mourning in Jerusalem; but now, in the
thirteenth chapter, In that day there shall be a fountain opened
for sin and for uncleannessa fountain of water, a living fountain,
hidden all the time in the rock; not a new fountain, the fountain
was always there, but not always open; its existence was recognised
by many a ceremonial action. We read of water in the Book of
Numbers that is known in the literal Hebrew as the sin water, that
is to say, the water that was applied to the cleansing of moral and
spiritual offences, We delight to give an evangelical
interpretation to this fountain. We call Jesus Christ the Son of
God, the fountain that was opened for sin and for uncleanness. He
offered to make men clean, He offered to refresh the souls of men
with living water; He is described as the Water of earth, or the
Water of heaven. David did not open the fountain, the fountain was
opened in his house; the very grammar suggests an external and
superintending act. In this living fountain we recognise Gods
supreme miracle. For whom is the fountain opened? For a special
class, and for that class only. It is not opened for Pharisee