Jesus was the precious fountain opened

JESUS WAS THE PRECIOUS FOUNTAIN OPENED
EDITED BY GLENN PEASE
Zechariah 13:1 1"On that day a fountainwill be
opened to the house of Davidand the inhabitantsof
Jerusalem, to cleansethem from sin and impurity.
BIBLEHUB RESOURCES
The Fountain Of Grace
Zechariah 13:1
W. Forsyth
Salvationthrough Christ. The glorious gospel.
I. THE EVIL. "Sin and uncleanness." All are sinners. Law, facts of life,
testimony of conscience,prove our guilt. Sin defiles all that it touches.
Uncleanness, alas how prevalent, and in manifold forms! 'Twas sinthat
brought it all into the world. If there were no sin there would be no
uncleanness. Needforgrief and prayer.
II. THE REMEDY. Fountain, etc.
1. Freedomof access. Open, not shut. None debarred. In the promise of God -
by the atoning death of Christ - through the ministry of grace, the fountain
has been openedfor all (John 19:34;1 John 1:7; Hebrews 9:13).
2. Plenitude of supply, Nota pool or a cistern, but a fountain, with rich and
ample supplies for all. Thousands and tens of thousands have already been

blessed, and whosoeverwill may come, and will find that Christ is mighty to
save.
3. Perennialvirtue. Not like Bethesda, atcertaintimes; but all the year round,
and from, generationto generation. After many years' absence, Ivisited the
home of my youth. There were sad changes. Friends were gone. None to know
me. But under the shade of firs, in the old place, I found the spring where I
had often slakedmy thirst. It was still the same - the watersweetand
refreshing as ever. So Christ is "the Same yesterday, today, and forever." - F.
Biblical Illustrator
In that day there shall be a fountain opened, etc.
Zechariah 13:1
The Fountain of Life
William Jag.
To what canthe prophet refer but the exclamationof John, "Beholdthe
Lamb of God, that taketh awaythe sin of the world."
I. EXPLAIN THE PROMISE.
1. The fountain. This image holds forth the Redeemer. In distinction from
creatures, whichare "cisterns, brokencisterns, that can hold no water," He
may well callHimself the "Fountain of living waters." He shall possessa
plenitude Himself. The fulness of the Christian is derived and limited: it is the
fulness of a vessel. The vesselis 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, sealedwould be useless;it
would only provoke desire. What would the Saviour's excellenciesand
benefits be to us if unattainable and inaccessible? The fountain was actually

opened in His sufferings. The apostles laidit open doctrinally, in their
preaching and in their epistles.
3. This fountain is opened for sin and for uncleanness. There had been
provisions for ceremonialpollution, under the Mosaic economy. The brazen
sea. Tenlayers. See also the Poolof Siloam. Sin is uncleanness. Its very nature
is contamination. Sin is a pollution the most deep and diffusive. The very
conscienceis defiled. It is the "abominable thing." But there is a fountain that
washes outeven 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
classeshave a relation to the truth before us.
1. The ignorant. Such as cry, "Peace, peace, whenthere 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. Forit is no easything to satisfy the conscienceofawakened
sinners.
5. Those who by faith have applied to the Saviour, and who know by
experience that there is indeed a fountain openedfor sin and uncleanness.
(William Jag.)
The fountain for sin
Ralph Wardlaw, D. D.
I. WHAT THEY NEEDED. Twothings: deliverance from guilt and
condemnation, and deliverance from sin's 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, andthe "uncleanness"points to those unholy and
hellish principles and dispositions in the soul from which the guilt originated,
by which the fearful actwas prompted. The guilt was deep. The depth of
moral debasementand 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
Christ's Spirit as wellas the virtue of Christ's blood, cleansing as wellas
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 Christ's
atonement and the grace ofChrist's Spirit; the one required for forgiveness,
and the other for regenerationand cleansing:the two, however, being
inseparable;the faith which interests in the pardoning virtue of the blood,
being the product of the grace ofthe Spirit, and the grace ofthe Spirit
effecting the renewaland sanctificationof the soul by means of the doctrine
which makes known the pardoning virtue of the blood: it being the same faith,
under the agencyof the same Spirit, which at once justifies and sanctifies. And
it is thus that the blood is representedas 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, forthe remissionof 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 openedby anticipation. The first promise opened it. The moment
man became a sinner he neededthe two blessings of pardon and
sanctification.
3. How is it here said to be opened "in that day"? The answeris, that although
there have now and then, since the judgments of God overtook the Jewish

people for their unbelief, been instances ofJews brought to acknowledgeJesus
as the Messiahand Saviour, and to obtain salvationby 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;sealedby themselves, and for
their unbelief judicially sealedby God. When the time of mercy arrives the
fountain shall, in God's providence and by God's grace, be opened for their
cleansing from their guilt and their pollution. It is saidof them, "They shall
look on Me whom they have pierced, and shall mourn."
4. Forwhat purpose? Two — the washing awayof guilt, and. the washing
awayof moral defilement. Both these purposes were in the mind of God, as to
be alike effectedby the mediation of the Son. That the guilt of sin might be
fully takenaway, and thus the sinner escape its punishment, atonementwas
necessary.
5. Forwhat persons? not simply for the restoredof Israel, — but for the
"house of David and the inhabitants of Jerusalem." The idea thus conveyedis
that of all ranks, from the royal occupants of the palace to the tenants of the
meanestdwelling. All shall be strickenthrough 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
R. Newton, D. D.
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 ofwhat Jesus then
suffered — the blood He shed, and the death He died — that God pardons the
sins of men, and saves their souls. It is the best fountain —

1. Becauseit is easyto get at. No long journey is needed. You may find it
everywhere.
2. It never changes. Otherfountains are sometimes in full play, and sometimes
very feeble. Illustrate by the Poolof Bethesda. This is always the same.
3. Becauseofits wonderful powers. Some fountains cure diseasesand restore
health. This is designedfor the souls of men. This has a wonderful cleansing
power, and a wonderful healing power, and a wonderful preserving power
againstthe worms of pride and selfishness that may imperil our souls, as they
do the goodships; a wonderful beautifying power, and a wonderful saving
power.
(R. Newton, D. D.)
Christ our fountain
Philip Henry.
I. WHEREIN IS CHRIST A FOUNTAIN? When it is saidChrist is our
fountain, it holds forth two things:
1. Fulness. A fountain is not like a cistern; a cisternmay 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 againimmediately. 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 reasonthe corrupt nature in us is comparedto a
fountain (Jeremiah 6:7) — bubbling up in vain thoughts, inordinate desires,
corrupt affections. Now, in Jesus Christ there is a fulness, and it is a fountain-
fulness (Colossians 1:19), fulness — all fulness, and all fulness dwelling, and
by the goodpleasure 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 forjustification; and spirit and grace for sanctification. He hath
merit enough; His merit is of infinite value, sufficient to take awayall sin
(Hebrews 7:25) — able to save. He hath Spirit enough, to sanctify us
throughout, to break the powerof every lust, to strengthen us to every good

word and work. He is such a fountain as canopen in us a fountain, springing
up into eternal life (John 4:14; John 1:16).
2. Usefulness. A fountain is of greatuse. What striving was there in
Abraham's time, and Isaac's time, and Jacob's time, about wells of water
(Genesis 21 and Genesis 26). When Achsah was to ask a boon of her father
Caleb, Give me, said she, springs of water (Judges 1:15). Were we to ask but
one thing of our heavenly Father, there were reasonit should be, Lord, give us
a fountain. Why, blessedbe His name, He hath given us one. Notonly springs
of water, useful for our outward man, a land of springs, like Canaanbut a
Christ, a Christ for our souls. A fountain of wateris useful for three things —
(1) For quenching of thirst. How glad is the wearytraveller, or labourer, of a
spring of water;though it be but fair water. Oh, says he, it hath savedmy life.
The Israelites in the wilderness, whenthere was no water, what an affliction
was it to them. When they had it, it was sweetas honeyand oil (1 Corinthians
10:4). Now, this fountain is very useful for this purpose. Is thy soulathirst? —
athirst for peace, pardon, life, salvation, for grace, strength? Here is a
fountain for thee, come and drink (Isaiah 55:1) — buying frightens; therefore,
come freely. Thou art called(John 7:37; Revelation22:15). See the discourse
of our Lord Jesus with the woman of Samaria (John 4:10-14). Alas! the most
of men know not what this means — they are sensible of no need, and
therefore of no desire, but (Psalm42:1) "As the hart panteth after the water
brooks, so panteth my soul after Thee, O God."(2)Forwashing away filth.
Watercleanses;we could not tell what to do without it — to make our bodies,
our clothes, comfortable. This fountain also is cleansing. Sindefiles, leaves a
blot, a stain, upon the soul. It is uncleanness. The guilt of it is so:from that we
are washedby the blood of Christ, satisfying God's justice and making
atonement; also purging the conscience(1 John 1:7; Revelation1:5; Hebrews
9:14). The corrupt nature, which is the root and principle of it, is so (Psalm
14:3). From this the Spirit of Christ washes in the laver of regeneration(Titus
3:4, 5; 1 Corinthians 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 seasonto fetch waterto refresh the plants. Herein also Christ is our
fountain. Did He not waterus every moment, grace in us would languish and
die (Isaiah27:3; Isaiah 44:3, 4). Now, it is the secondof these especiallythat

this text speaks of — Jesus Christis 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 wherewithalto 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 basononly; 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, calledthe waterof purification, made of the ashes ofa red heifer.
Open and free as to terms. We say — What is freer than a gift? He is the gift
of God (John 4:10), the free gift (Romans 5.), the unspeakable gift (2
Corinthians 9:15). Though thou hast no worthiness, no matter, He is worthy.
Cordial acceptancemakes Him ours. He forgives freely (Isaiah 43:25).
2. The only fountain. Besides Him there is no other (Acts 4:12). We may think,
perhaps, as Naaman— "Are not Abana and Pharpar, rivers of Damascus,
better than all the waters of Israel? may I not washin them, and be clean?" (2
Kings 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 counselof His will from all eternity (John 3:16).(2)Opened it in the
fulness of time, after it had been shut for four thousand years (Galatians
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 washedus in it. This is certainly
the mercy of mercies, — "Unto Him that loved us, and washedus from our
sins in His own blood" (Revelation1:5). This is more than angels cansay.
When ten lepers were cleansed, only one returned to give thanks (Luke 17).
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 wastso by nature; born in guilt and filth; like an
infant weltering in blood and pollution (Ezekiel16). 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 (Psalm 106:39;Matthew 15:19, 20). Even vain thoughts
(Jeremiah 4:17). So is the world also (James 1:27). Nay, our best duties have
their pollutions (Isaiah64:6). But there is one particular kind of sins, those
againstthe seventh commandment, that is especiallycalleduncleanness. And
have we been in no sort guilty of that, neither in thought, word, nor deed?
(Philip Henry.)
The fountain opened
C. Bradley.
I. A FOUNTAIN. Wateris much valued in the East. We cannot wonder that
spiritual blessings are so often exhibited to us in Scripture under images
borrowedfrom water. These images found their way at once to the
understandings and feelings of Jewishmen. The Lord Jesus is meant by the
text. He is representedas a fountain for a particular purpose; not for the
thirsty to drink from, but for the unclean to washin. Here againthe text
carries us into easternclimes. 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 mind — sin under the figure of uncleanness. Doesuncleanness
degrade whateverit touches? So has sin degradedus. Is uncleanness a
disgusting and loathsome thing? If there is anything disgusting in the
universe, it is sin. When Godcalls 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, effectualremedy 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 God's 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 awaywith it, frees the soul from it, makes

our condition as safe, and in the end as happy, as though we had never sinned.
This effectualremedy for sin is here describedas an abundant, lasting
remedy. Thousands may washin it, and it will be as everflowing as ever, able
to cleanse thousands and thousands more.
II. FOR WHOM THIS FOUNTAIN IS INTENDED. Forthe Jews first, then
for all others.
1. The utter insufficiency of all rites and ordinances to cleanse the soulfrom
sin. Who were these men? The very men to whom pertained the law, with all
its sacrifices. Whenguilt oppressedor conscience disquietedthem, they could
in a few minutes be in their temple, and sharing in its sacrifices andservice.
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. Godhas ordained them, not to take awaysin, but to keepus
mindful of it, and of that blood which cantake it away.
2. We are taught here the all-sufficiency of Christ's blood to cleanse the soul.
There is no guilt too great for the blood of Christ to washout, no sinner whom
He cannot recoverand save.
III. THE TIME WHEN THIS FOUNTAIN SHALL BE OPENED TO THESE
SINFUL MEN. "In that day." The day of our Lord's 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 ofChrist without repentance.
2. Whereverthere is real repentance there also will God give in the end a real
knowledge ofHis salvation. Would that we might all learn from this Scripture
to seek for ourselves a deeper consciousness ofsin, a more heartfelt and
abiding sorrow on accountof it!
(C. Bradley.)
The fountain for sin and uncleanness

J. H. Evans.
The prophet leads us to consider the legaluncleannessesso much and so fully
developed in the Old Testament, and leads us through them to look at the
greatdisease ofsin — the leprosy of the soul.
I. THE GREAT UNCLEANNESS — THE SPIRITUAL LEPROSYOF THE
SOUL. This is that that defileth a man. It is not poverty; it is not sickness nor
disease — howeverterrible or however sinful. That which defileth a man. This
inward leprosy maketha 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, everabundant.
III. THIS FOUNTAIN IS SAID TO BE OPENED. Formerly, this fountain
exclusively belongedto 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.)
The fountain opened
J. Jaques, M. A.
The text contains one important prediction which was fulfilled in Christ. It
relates to the consequencesofHis death, with regardto His people, and shows
of what greatimportance this event was to the whole Christian Church. The
accomplishmentshows with what confidence and comfort we may rely on the
greatdoctrine of the atonement which it involves.
I. THE PROMISE OF PROVISION TO BE MADE AGAINST THE
EFFECTSOF SIN.
1. The prophet speaks ofa 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 shedexpressly, by appointment of God, and by
covenantwith 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 sufficiencyof merit in this blood of the
Redeemerfor 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 PERSONSFOR WHOM THIS PROVISION AGAINST THE
EFFECTSOF SIN IS PROMISED.
1. By this expressionthe prophet intended primarily God's ancient people, the
Jews. Butthe 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 God's Church.
III. THE TIME WHEN THE PROMISE WAS TO BE VERIFIED. The
promise was actually fulfilled on the day of the Saviour's crucifixion on
Calvary.
(J. Jaques, M. A.)
The opened fountain
W. G. Barrett.
The application of this prophecy to Messiahis beyond all doubt. It contains
the announcementof a divinely appointed and effectualremedy 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.)
The Lord Jesus Christ a fountain
ArchdeaconLaw.
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, whichare occasionallygood, but which soonflow away
and are lost. Under the law there were various layers prepared for the
purpose of purifying from ceremonialguilt 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. Forsin
and for uncleanness. All sin is uncleanness. Repeating the expressiongives
more enlargedviews of the efficacyof faith, and the grace of our Lord. For
the purpose of giving comfort and peace to the believer the terms are doubled.
This fountain cleansesnot 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 ofDavid 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.
(ArchdeaconLaw.)

The fountain opened
Skeletons ofSermons.
I. THE FOUNTAIN THAT IS OPENED.
1. The plenitude of Divine grace. It is not a wasting stream, that soonexhausts
its store, but a never-failing fountain, ever flowing in plenteous supplies for
every demand. The Lord Jehovahis emphatically styled, "The God of all
grace." Millions have been refreshed by this fountain, and still it is
undiminished. There is "enoughfor all, and enough for evermore."
2. The freeness of Divine grace. It is not a fountain sealedup, and forbidden;
but freely opened and accessible to all. None are excluded from participating
its richest blessings (Revelation22:17). No personalmerit, or moral
worthiness, is required in its willing recipients.
II. THE PERIOD WHEN IT WAS OPENED."In that day," etc. When this
expressionoccurs in the prophetic writings, it generally refers to the actual
appearing, or spiritual reign of the Messiah. Butwe ought to notice respecting
this fountain, that —
1. It was virtually openedin the original scheme of redemption. According to
God's gracious promise to mankind, Christ is called, "The Lamb slain from
the foundation of the world."
2. It was actually openedin the mediatorial work of the Redeemer. When the
fulness of time was come, Christ was manifestedin the flesh, to accomplishthe
will of God, and procure the. salvation of sinners. He then fully opened this
fountain, by fulfilling all righteousness in His own person — becoming the
propitiation for our sins — rising againfor our justification — ascending to
heaven to be our Advocate with the Father — and diffusing an enlarged
dispensationof the Holy Ghost; it was ministerially opened in the labours and
writings of the Apostles, as "ambassadors forChrist" (1 Corinthians 1:23, 24,
30); and it still continues open.

III. THE PEOPLE TO WHOM IT IS OPENED. "The house ofDavid, 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
personalministry was generallyconfined to them; and He commanded His
apostles to open their commissionat Jerusalem, and preachthe Gospelfirst to
the "lostsheepof the house of Israel" (Luke 24:46, 47).
2. This fountain is now graciouslyopenedto the Gentiles. The blessings of the
Messiahwere not to be confined to the JewishChurch, He was sentto be a
light of the Gentiles, and for salvationto the ends of the earth." "By the grace
of God He tasteddeath 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 atonementwas made for the sins of mankind.
2. A fountain is opened for the destruction of sin. It must not only be
sacrificiallyexpiated, but personally destroyed. The Son of God effects this
destruction by the merit of His death, and the operation of His grace (Titus
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 efficacyof this fountain (Hebrews 9:13, 14).
(Skeletons ofSermons.)
The fountain opened
R. Watson.
The fulfilment of this prophecy has never yet takenplace, 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 awaya ceremonialguilt, which yet left the sinner as
he was before, in regard to the Governorof the world; but it had no fitness to
take awaymoral guilt, because it failed in the two greatprinciples of a true
atonement, — a manifestationof the evil of sin, and a demonstration of God's
righteous government. These meet in Christ, who is the true fountain.
II. ITS EFFICACY. In the removal of "sinand uncleanness."
1. Sin is the "transgressionofthe law." The law is transgressedin three ways,
— by a violation of its precepts, by a neglectof its injunctions, and by a defect
in its observance.Bringing all under the penalty of death.
2. Uncleanness (margin, "separationforuncleanness"). Allusion to
arrangements in the Levitical system;typical of the manner in which sin
separates betweenthe soul and God.
III. THE DAY WHEN THE FOUNTAIN IS OPENED.The day of our Lord's
crucifixion. The day when the Gospelis first preached in a heathen land. The
day when a "Spirit of grace and supplication" is poured out. Whenevera
penitent mourns. In every means of grace, that pardon may be repeated, and
our sinful nature cleansed. We neednever attend any of the ordinances of
religious worship without receiving a renewedapplication of the blood of
Christ, and a fresh communication of sanctifying grace.
(R. Watson.)
The fountain opened
C. Simeon, M. A.
In the text the prophet anticipates the personal manifestationof the Messiah,
and the unspeakable benefits to mankind from His atoning sacrifice.

I. THE FOUNTAIN THAT IS OPENED.Fountainis a metaphor. It
represents the mediatorial characterof Christ. As the source and medium of
salvationto the human race. A fountain openedimplies —
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, generallyrefers to the actual appearing, or spiritual
reign of Messiah. It refers to Christ's assumption of our nature, and sacrifice
for our sins.
1. It was virtually openedin the original scheme of redemption.
2. It was actually openedin 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 graciouslyopenedto 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 atonementwas made for the sins of mankind.
2. A fountain is opened for the destruction of sin. The ceremonialpurifications
under the law were emblematic of the efficacyof this fountain.
(C. Simeon, M. A.)
The new economyof grace
W. L. Alexander, D. D.

It is not to the advent of a person, or to the occurrence ofany historicalevent,
that the prophecy in the beginning of this sectionrefers:what is announced is
the establishmentof the economyof grace, the bringing in of the kingdom of
God, free accessto which should be given to all, small and great. There was
provision made for the cleansing from sin and uncleanness of all without
respectof persons;the Jew first, but also the Greek. The manifestationof this
was by the appearing of our Saviour Jesus Christ, who came to take awaysin
by the sacrifice ofHimself; 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
Jerusalemthat this fountain is said to be opened. They seemto err grievously,
however, who infer from this that this prophecy refers to the final conversion
of the Jewishpeople. The prophets are wont to describe the new dispensation
in language borrowedfrom the condition and usages ofthe old, and we
interpret them aright when keeping this in view, we understand their
descriptions, not as representations ofsimple historicalfacts, 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 Israelof God was never to be abolished, that its
continuity was never to be interrupted, that though the outward national
Israelmight be castoff, because oftheir rejectionof the GoodShepherd, 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
George Hutcheson.
Remissionof sins and sanctification, purging awaythe guilt of sin by the grace
of God in forgiving sins through Christ's 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 comparedto a springing fountain made open to all, in opposition
to the small measure of water carriedinto the temple for legalwashings. This

benefit will be very conspicuous towardconvertedIsrael, when the Redeemer
shall turn iniquity from Jacob.
1. The great and chief privilege of the Gospelis remission and purging of sin,
which, as they are only attainable through faith laying hold on Christ's blood
and the grace of God offeredthrough Him in the Gospel, so without these, no
other advantages by the Gospelwill avail much, or be comfortable.
2. The free grace of God towardlost man, and the virtue of Christ's 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. Pardonand virtue for purging of sin is not only purchased, and the way to
it made patent, by the death of Christ, giving accessunto God through Him;
but is held forth in the offer of the Gospeland 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 greatestmust be in Christ's reverence for this benefit, even those
who have greatestgifts and are rulers of others, so the meanestin the Church,
howeverthey 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 Gospelby the ministry of the Word, and in
granting of pardon, and growthin purity. For, when "the land shall mourn,"
" in that day there shall be a fountain opened."
(George Hutcheson.)
A word full of Gospel
JosephParker, D. D.
The twelfth chapter of Zechariahis principally occupiedwith the indications
of some particular day. Thus, we read againand again:"In that day" (ver. 3);

"In that day" (ver. 4); "In that day" (ver. 6); "In that day" (ver. 8); "In that
day" (ver. 9); and "In that day," in the opening of the thirteenth chapter —
"In 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
will I make Jerusalema 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 greatmourning in
Jerusalem";but now, in the thirteenth chapter, "In that day there shall be a
fountain opened for sin and for uncleanness" —a 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 recognisedby many a
ceremonialaction. We read of waterin the Book ofNumbers that is knownin
the literal Hebrew as "the sin water," that is to say, the waterthat was applied
to the cleansing ofmoral and spiritual offences, We delight to give an
evangelicalinterpretation to this fountain. We call Jesus Christthe 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 Waterof 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 God's
supreme miracle. Forwhom is the fountain opened? Fora specialclass, and
for that class only. It is not opened for Pharisees, righteous persons,orthose
who would carve their ownway to heaven. This fountain is opened for sin and
for uncleanness. Is any man conscious ofsin? Here is the fountain. Has any
man satdown by rivers of waterand takento him soapand nitre, and tried to
cleanse his life of sin stains, and has consciouslyand pitiably failed in his
attempt? Here is the fountain opened for uncleanness. Have we tried this
fountain? Until we have tried it we cannotcondemn it; until we have gone to it
and satbeside it and invoked the spirit of its Creator, we cannot tell what
virtue it possesses.

(JosephParker, D. D.)
The fountain of life
John N. Norton.
Old mythology tells of one who discoveredin his wanderings a fountain of
peculiar qualities, and on bathing in it, found himself endowedwith
immortality. In the Holy Scripture this fiction is turned into solid fact. The
Saviour's fulness is original and boundless; the fulness of a spring always
flowing and never diminished. The whole abundance of God's free grace is
poured unto us from this unfailing source. The fountain of life was opened on
the day when the Divine Redeemersufferedand died for us. During the brief
period of our Saviour's ministry, the fountain flowed in partial streams, but at
His death it was fully and foreveropened. The Mosaic law had made ample
provision for ceremonialpollution, and there were pools, like that of Siloam,
where bodily disease might be cured, but the soulmust be washedin another
fountain. The stains of sin were so deep and so pervading, that even the
conscienceitselfwas defiled, and "the everlasting benediction of God's
heavenly washing," could alone render the soul meet for His presence and
glory. Such provision, accordingly, has been made, and a fountain has been
opened for sin and for uncleanness. There are those who hope to cleanse
themselves by some methods of their own. Would God have opened this
fountain, if any other would have sufficed? The fountain stands open in the
means of grace;in the invitations of God's Word; in the nearness, the power,
the grace ofour adorable Lord and Saviour.
(John N. Norton.)
The gospelage
I. It is a "DAY" FOR THE ABOUNDING OF SIN CLEANSING
INFLUENCES. — To the Jews, washing from sin and ceremonialimpurity
was an idea with which they were well acquainted. It was enjoined by the law

(Numbers 8:7, see also Ezekiel36:25). Thatsin and uncleanness are in the
world. This is a fact written in all history, patent to every man's observation
and consciousness.
2. The removal of sin is the world's greatnecessity. Its existence is the cause of
all the miseries of the world, physical, social, political, religious.
3. Provisionfor its removal abounds. "A fountain opened." Sin and
uncleanness are not an essentialpart of human nature. Men have lived
without sin, and men in heaven do now. It is a mere stain on human nature,
separable from it, and the means of separationare provided, provided in the
Gospel. It is a fountain.This implies —
1. Abundance. It is not a rill, a brook, a lake, but a fountain. What is the
fountain? Infinite love. This implies —
2. Freeness. Flowing, everopento all. This implies —
3. Perpetuity. The hottestsun does not dry up the fountain. It has an under
connectionwith the boundless deep.
II. It is a "day" in WHICH IDOLATRY SHALL BE UTTERLY
ABOLISHED. What a blessedage will that be, when all men on the face of the
earth shall have their souls centred in love and devotion on the one greatand
common Father of us all!
III. It is a "day" in which ALL FALSE RELIGIOUS TEACHINGS SHALL
CEASE. "And I will cause the prophets and the unclean spirits to pass out of
the land," etc.
1. False religious teachersare greatcurses to a community. This is implied in
the promise here of their destruction. They deceive souls on the most vital of
all points.
2. False religious teachersmay become objects of indignation even to their
nearestrelations. Thank God there is an age of reality coming, an age when
men will recoilfrom shams as from "demons vile."

3. False teacherswill on this "day" be ashamedto exercise their mission. If
any false prophets should continue to exercise their function, they will have to
do it —
(1)in secrecy;
(2)and disclaiming their profession.Shouldtheir disclaiming be questioned,
they will take shelterin falsehood. "And one shall say unto Him, what are
these wounds in Thine hands? Then He shall answer, Those with which I was
wounded in the house of My friends."
Christ cleansesas wellas forgives
A criminal, condemned by our law to die, can only be spared by the King
empowering the Home Secretaryto reprieve or pardon. Even then to remove
the stain that must always restupon that person's characteris utterly beyond
the powerof them both. How different with Jesus. His poweris unlimited. He
not only is able to forgive sins, but He can cleanse awayeverytrace of guilt,
and present us faultless unto God.
The cleasing fountain
"A fountain," says James Bailie, "nota stagnantpool or a sluggishcanal, but
a torrent, a waterfall. God's love flows forth like a great river over the Rock of
Ages. Men bathe in that fountain, and their sins are sweptaway into the dead
sea of God's forgetfulness. Godhas pardoned transgressions, the very recital
of which would have utterly destroyedour faith in human nature. One of the
strongestproofs of Divine origin of Christianity is that it has receivedin its
embrace liars, swindlers, and adulterers, and having cleansedand purified
them, made them ornaments of society."
The remedy near at hand
John Robertson.

Do you know that the wound that Hedley Vicars receivedbefore Sebastopol
was not necessarilyfatal? It was a wound that was very common, and a
wound over which the surgeons had complete control, yet he died. How was
it? It was because,in the hurry and haste of the march in the grey morning
from the heights of the Crimea, the tents where the stores were, were left
behind. Had there been a bandage near, had there been lint and cottonwool
near, Hedley Vicars would have been saved; but he bled his life awaybefore
they could reachthe tents. Ah, David tells you today that the tents where
God's supplies are, are never too far away. Blessedbe God, the bandages, and
lint, and healing efficacyof the blood of Christ, are not confined to Calvary,
where it was shed. Here it flows. Oh, plunge into the fountain that was opened
for sin!
(John Robertson.)
The sense ofsin
R. J. Campbell, B. A.
The sense ofsin, we are told, is weakertodaythan it once was. Are we quite
sure, if we could penetrate beneath the crust of men's reserve? An American
humorist has put it, but oh! so truly, "In his heart of hearts no man can have
much respectfor himself." In our heart of hearts, in our moments of colloquy
with ourselves, whenwe feelourselves to be in the presence ofanother whom
we cannot name, we accuse ourselves,and there is no escape from the
accusationandits penalty. The sense of sin may be outwardly weaker, but you
are always upon safe ground if you appealto the condemned consciencethat is
in every man. We have seenour life is marred by the presence ofsin; and that
mournful fact is not partial but universal. Touch the man and you touch one
who has been searedand scoredby the presence of an enemy, and that enemy
is sin.
(R. J. Campbell, B. A.)

COMMENTARIES
BensonCommentary
Zechariah 13:1. In that day — When the Lamb of God shall be offered up a
sacrifice for mankind, and the gospelshallbe 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 ofthe Messiah, the
repentance and humiliation there describedshould be acceptedof God, and
followedwith a full pardon and gracious communication of sanctifying grace
to the penitent. There shall be a fountain opened — “The blood of Christ,
which cleansethfrom 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.” Probablythere may be an allusion in
the words “to the one greatspring at Jerusalem, (mentioned Isaiah7:3,)
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 ofSolomon4:12; 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 openedto us Gentiles, free for
all, and of easyaccess,and of sovereignvirtue to heal. Forsin and for
uncleanness — The original words here used, ‫תאׂשח‬and ‫,הדנ‬ are “legalterms;
the former denotes sin generally, or any transgressionofthe law which
required atonement, and is sometimes put for the means of purification from
it, Numbers 19:9-17;the latter is used for that uncleanness, orlegal
defilement, which secludeda man from all intercourse with God, and holy
things. Now whateverefficacythe blood of bulls and of goats, and the ashes of
a heifer, sprinkled on the unclean, had to purify from legalsin and defilement,
the same is ascribedto the blood of Christ in the Christian dispensation, for
purging the conscience ofa sinner from the guilt of dead works, ormoral
pollution.” — Blayney. The legalwashings were but shadows and types of this
matchless, healing, purifying fountain, which never fails to healall those that

apply to it. It must be observed, likewise, thatspiritual graces and influences,
communicated by the Holy Spirit, are also compared to a fountain, Joel3:17;
and by these sinners are representedas being washedand cleansed, Ezekiel
36:25;Titus 3:5.
Matthew Henry's Concise Commentary
13:1-6 In the time mentioned at the close ofthe foregoing chapter, a fountain
would be opened to the rulers and people of the Jews, in which to wash away
their sins. Even the atoning blood of Christ, united with his sanctifying grace.
It has hitherto been closedto the unbelieving nation of Israel;but when the
Spirit of grace shallhumble and soften their hearts, he will open it to them
also. This fountain openedis the pierced side of Christ. We are all as an
unclean thing. Behold a fountain openedfor us to wash in, and streams
flowing to us from that fountain. The blood of Christ, and God's pardoning
mercy in that blood, made knownin the new covenant, are a fountain always
flowing, that never canbe emptied. It is openedfor all believers, who as the
spiritual seedof Christ, are of the house of David, and, as living members of
the church, are inhabitants of Jerusalem. Christ, by the power of his grace,
takes awaythe dominion of sin, even of beloved sins. Those who are washedin
the fountain opened, as they are justified, so they are sanctified. Souls are
brought off from the world and the flesh, those two great idols, that they may
cleave to God only. The thorough reformation which will take place on the
conversionof Israelto Christ, is here foretold. False prophets shall be
convinced of their sin and folly, and return to their proper employments.
When convinced that we are gone out of the way of duty, we must show the
truth of our repentance by returning to it again. It is well to acknowledge
those to be friends, who by severe discipline are instrumental in bringing us to
a sight of error; for faithful are the wounds of a friend, Pr 27:6. And it is
always wellfor us to recollectthe wounds of our Saviour. Often has he been
wounded by professedfriends, nay, even by his real disciples, when they act
contrary to his word.
Barnes'Notes on the Bible

In that day there shall be a fountain opened - Zechariah often repeats, "in
that day" Zechariah 12:3-4, Zechariah12:6, Zechariah 12:8-9, Zechariah
12:11;Zechariah 13:1-2, Zechariah 13:4; Zechariah 14:6, Zechariah 14:8,
Zechariah 14:13, Zechariah14:20, resuming his subject againand 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" John
8:56, whether by direct revelation, or in the typical sacrifice ofIsaac, "and
was glad:" it was "that day" which "many prophets and kings and righteous
men desired to see" Matthew 13:17;Luke 10:24, and in patience waitedfor
it,: "the" one "day of salvation" of the Gospel. He had spokenof repentance,
in contemplation of Christ crucified; he now speaks offorgiveness and
cleansing, ofsanctificationand consequentobedience. The "fountain shall be"
not simply "opened," but shall remain open. Isaiahhad already prophesiedof
the refreshment of the Gospel. "Whenthe poor and needy seek waterand
there is none, and their tongue faileth for thirst, I, the Lord, will hear them, I,
the Godof Israel, will not forsake them. I will open rivers in high places and
fountains in the midst of the valleys" Isaiah 41:17-18;here it is added, "for
sin. and for uncleanness."
There were "divers" Hebrews 9:10 symbolical"washings" under the law; the
Levites were "sprinkled with the waterof purifying" Numbers 8:7, literally,
"the waterof taking awayof sin: living waters" Numbers 19:17, put to the
ashes ofan heifer, were appointed as a "waterfor" (removing) "defilements"
(Numbers 19:9, Numbers 19:13, Numbers 19:20-21 bis; Numbers 31:23); "a
cleansing of sin" Numbers 19:9. Now, there should be one ever-openfountain
for all "the house of David." Theodoret:"Who that fountain is, the Lord
Himself teacheththrough Jeremiah, 'they have forsakenMe, the fountain of
living waters'Jeremiah2:13; and in the GospelHe says, 'If any man thirst, let
him come unto Me and drink' John 7:37; and 'The water which I shall give
him, is a fountain of living water, gushing up to everlasting life' John 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 receivedremission 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 fountain should issue forth from the
temple of the Lord, and 'go down into the desert' Ezekiel47:1, Ezekiel47:8-9,
and 'every soul, to whom it shall come, shall live;' and Joel, 'A fountain shall
come forth of the house of the Lord, and waterthe valley of Shillim' Joel3:18.
Of this fountain Petersaid to the Jews, when'pricked in the heart' and
seeking forgiveness, 'Leteveryone of you be baptized in the Name of Jesus
Christ for the remissionof sins'" Acts 2:37-38.
Jamieson-Fausset-BrownBible Commentary
CHAPTER 13
Zec 13:1-9. Cleansing of the Jews from Sin; Abolition of Idolatry; the
Shepherd Smitten; the People of the Land Cut Off, excepta Third Part
Refined by Trials.
1. Connectedwith the close ofthe twelfth chapter. The mourning penitents
are here comforted.
fountain opened—It has been long opened, but then first it shall be so "to the
house of David," &c. (representing all Israel) after their long and weary
wanderings. Like Hagarin the wilderness they remain ignorant of the
refreshment near them, until God "opens their eyes" (Ge 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 constantlyto be replenished with water, such
as stoodbetween the tabernacle and altar (Ex 30:18).
for sin … uncleanness—thatis, judicial guilt and moral impurity. Thus
justification and sanctificationare implied in this verse as both flowing from
the blood of Christ, not from ceremonialsacrifices(1Co 1:30;Heb 9:13, 14;
1Jo 1:7; compare Eze 36:25). Sin in Hebrew is literally a missing the mark or
way.The fountain of purgation for Jerusalem, Zechariah13:1. The extirpation
of idolatry and false prophecy, Zechariah 13:2-6. The death of Christ, and the
saving of a third part after a severe trial, Zechariah13:7-9.

In that day; when the Lamb of Godshall be offered up a sacrifice for
mankind, and the gospelshall be preachedin which the glad tidings of our
redemption are published.
A fountain: by waterand ceremonialwashings was legalpollution in many
casespurged away, and much of the legalservice stoodin divers washings;
but all these were shadows and types; here is that they typified, the matchless
healing and purging fountain, i.e. the blood of Christ; here is the true Siloam,
which never failed to heal any that rightly used it; it is Christ.
Opened: the spouse is to Christ a fountain sealed, but Christ is to sinners a
fountain opened: under the law he was as the waters ofthe temple, for the
Jew;but now he is opened to us Gentiles, free to all, and of easyaccess,and of
sovereignvirtue to heal.
To the house of David; he was every where nearestto them, and though his
own kindred did some of them slight him, and not believe in him, yet some
others did, and it may intimate to us the first tender of grace made to his own,
to whom he came, though they receivedhim not; or the royal family some of
them will be benefited by it, and all of them need it; no outward privilege can
secure us againstthe poison of sin, grace alone, this fountain only, canpurge it
awayin great and noble, or mean and base.
To the inhabitants of Jerusalem;to all the Jews before the Gentiles,
To you first, saith the apostle,

God hath sent his Son; but in that it is opened, it is to us Gentiles also.
Jerusalem, as image of the whole church, takes in the Gentiles; so inhabitants
of Jerusalemare all to whom the gospelis preached, all penitents.
For sin and for uncleanness;for purging away of all manner of sins and
uncleannesses, ofwhich men repent, and from which they depart, according
to that Proverbs 20:9 1Jo 1:9.
Gill's Exposition of the Entire Bible
In that day there shall be a fountain opened,.... WhichAben Ezra and Kimchi
understand literally; but R. Mosesthe 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 Isaiah 2:3 but rather it should
be understood of the preaching of the Gospel, and the administration of
Gospelordinances;though better of Christ himself, the fountain of gardens,
and of living waters, from whose piercedside, of whom mention is made as
pierced in the preceding chapter Zechariah 12:10, sprung blood and water;
blood for justification, remission, and cleansing, and water for sanctification:
and best of all of his blood particularly, calleda "fountain", not so much for
the quantity of blood shed, as for its full virtue and efficacyto answerthe
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 ofits continued virtue to cleanse fromsin; 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 exposedto 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 greatmen
and common people, high and low, rich and poor; so mystically of all the
family of Christ the sonof David, and of all that belong to the heavenly

Jerusalem, eventhe 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 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 atonementfor it, procures the pardon of it, and justifies from it in the
sight of God; and being sprinkled on the conscience, removes itfrom that. The
Targum interprets it mystically of the forgiveness ofsins, paraphrasing it
thus,
"I will forgive their iniquities, as they are cleansedwith the waterof
sprinkling, and the ashes ofthe heifer, which is for sin.''
Geneva Study Bible
In that day there {a} shall be a fountain opened to the house of David and to
the inhabitants of Jerusalemfor sin and for uncleanness.
(a) He shows whatwill be the fruit of their repentance, that is, remission of
sins by the blood of Christ, which will be a continual running fountain, and
purge them from all uncleanness.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
1. In that day] The day, or period, so often mentioned before (Zechariah 12:3-
4; Zechariah 12:6; Zechariah 12:8-9;Zechariah 12:11), in which this whole
prophecy shall be fulfilled.
a fountain opened … for sin and for uncleanness]The form of the promise is
Jewish, the substance Christian. For the lustral waters of the Law, the “water
of sin” (Numbers 8:7) and the “waterof uncleanness”(Numbers 19:9, where
the word is the same as here, though rendered, “waterof separation,” A. V.
and R. V.), which were containedand renewedin bowl or laver, and which
did but “sanctify to the purifying of the flesh,” shall be substituted the living

fountain of the Gospel, openedonce but remaining open ever (comp. θύρα
ἠνεῳγμένη Revelation4:1), which “purges the conscience fromdead works to
serve the living God.” (Hebrews 9:13-14;1 John 1:7.)
Chap. Zechariah 13:1-6. Worthy fruits of Repentance
The mourning for sin thus produced and exhibited (Zechariah 12:10-14)shall
be the precursorof cleansing from sin, for which ample and lasting provision
shall be made, Zechariah 13:1; and of amendment of life. Idolatry and
superstition shall be banished and forgotten, Zechariah13:2. If any one shall
venture to play the false prophet, his own parents shall be the first to inflict on
him the prescribed penalty of death, Zechariah 13:3. So dangerous and
suspectedwill the prophetic office become, that the false prophets will be
ashamedand afraid to avow their calling and assume their garb, Zechariah
13:4. They will profess themselves, when questioned, to have been simple
hinds from their youth, Zechariah 13:5; and if the charge againstthem be
enforcedby an appeal to the wounds on their bodies, as proofs of the
idolatrous rites which they have practised, or of the punishment which has
already overtakenthem as false prophets, they will seek to meet it by an
evasive and misleading reply, Zechariah 13:6.
Pulpit Commentary
Verses 1-6. - § 3. This repentance will lead to purification from past
defilement, and a reactionagainstidolatry and false prophet. Verse 1. - In
that day. At the time when the greatmourning (ch. 12.)takes place, or, more
generally, in the Messianic period, when all these things shall be fulfilled.
Shall be a fountain opened, etc. Shall be openedand continue open. The
allusion is to the lustral rites practised in the consecrationofthe Levites, who
were to have "waterof sin" sprinkled on them, and to "the waterof
separation," or"waterof uncleanness" (the word found in our passage), used
for purposes of legalpurification (see Numbers 8:7; Numbers 19:9). Instead of
this merely ceremonialcleansing, there should be in the Christian Church the

cleansing of the soul by the blood of Christ (1 Peter1:2; 1 John 1:7).
Septuagint, Ασται πᾶς τόπος διανοιγόμενος, "Everyplace shall he opened."
The house of David and the inhabitants of Jerusalemrepresentthe whole
nation, as in Zechariah12:10; the cleansing is as universal as the sin (see the
announcement in Ezekiel36:25;Ezekiel47:1-12;Joel3:18). Forsin and for
uncleanness. The latter word is used for the separationon accountof
uncleanness (Leviticus 15:20, etc.);and the two terms together comprise all
guilt and pollution.
Keil and DelitzschBiblical Commentary on the Old Testament
Whilst the secondvision sets forth the destructionof the powers that were
hostile to Israel, the third (Zechariah 2:1-5) with the prophetic explanation
(Zechariah 2:6-13) shows the development of the people and kingdom of God
till the time of its final glory. The vision itself appears very simple, only a few
of the principal features being indicated; but in this very brevity it presents
many difficulties so far as the expositionis concerned. It is as follows:
Zechariah 2:1. "And I lifted up my eyes, and saw, and behold a man, and in
his hand a measuring line. Zechariah2:2. Then I said, Whither goestthou?
And he said to me, To measure Jerusalem, to see how greatits breadth, and
how greatits length. Zechariah2:3. And, behold, the angelthat talkedwith
me went out, and another angelwent out to meet him. Zechariah 2:4. And he
said to him, Run, speak to his young man thus: Jerusalemshalllie as an open
land for the multitude of men and cattle in the midst of it. Zechariah2:5. And
I shall be to it, is the saying of Jehovah, a fiery wall round about; and I shall
be for glory in the midst of it." The man with the measuring line in his hand is
not the interpreting angel (C. B. Mich., Ros., Maurer, etc.);for it was not his
duty to place the events upon the stage, but simply to explain to the prophet
the things which he saw. Moreover, this angelis clearly distinguished from the
man, inasmuch as he does not go out (Zechariah 2:3) till after the latter has
gone to measure Jerusalem(Zechariah 2:2). At the same time, we cannot
regard the measuring man as merely "a figure in the vision," since all the
persons occurring in these visions are significant; but we agree with those who
conjecture that he is the angelof Jehovah, although this conjecture cannotbe
distinctly proved. The task which he is preparing to perform - namely, to
measure Jerusalem- leads unquestionably to the conclusionthat he is

something more than a figure. The measuring of the breadth and length of
Jerusalempresupposes that the city is already in existence;and this
expressionmust not be identified with the phrase, to draw the measure over
Jerusalem, in Zechariah1:15. Drawing the measure overa place is done for
the purpose of sketching a plan for its generalarrangementor the rebuilding
of it. But the length and breadth of a city can only be measured when it is
already in existence;and the objectof the measuring is not to see how long
and how broad it is to be, but what the length and breadth actually are. It is
true that it by no means follows from this that the city to be measured was the
Jerusalemof that time; on the contrary, the vision shows the future
Jerusalem, but it exhibits it as a city in actual existence, and visible to the
spiritual eye. While the man goes awayto measure the city, the interpreting
angelgoes out: not out of the myrtle thicket, for this only occurs in the first
vision; but he goes awayfrom the presence of the prophet, where we have to
think of him as his interpreter, in the direction of the man with the measuring
line, to find out what he is going to do, and bring back word to the prophet. At
the very same time anotherangel comes out to meet him, viz., the angelus
interpres, not the man with the measuring line. Forone person canonly come
to meet another when the latter is going in the direction from which the
former comes. Having come to meet him, he (the secondangel)says to him
(the angelus interpres), "Run, sayto this young man," etc. The subjectto
‫רמׂשּיו‬ canonly be the secondangel;for if, on grammaticalgrounds, the
angelus interpres might be regardedas speaking to the young man, such an
assumption is proved to be untenable, by the factthat it was no part of the
office of the angelus interpres to give orders or commissions to anotherangel.
On the other hand, there is nothing at all to preclude another angelfrom
revealing a decree of God to the angelus interpres for him to communicate to
the prophet; inasmuch as this does not bring the angelus interpres into action
any further than his function requires, so that there is no ground for the
objectionthat this is at variance with his standing elsewhere (Kliefoth). But
the other angelcould not give the instructions mentioned in Zechariah 1:4 to
the angelus interpres, unless he were either himself a superior angel, viz., the
angelof Jehovah, or had been directed to do so by the man with the
measuring line, in which case this "man" would be the angel of Jehovah. Of
these two possibilities we prefer the latter on two grounds: (1) because it is

impossible to think of any reasonwhy the "other angel" should not be simply
called‫ךׂשלּי‬ ‫,הרהי‬ if he really were the angelof the Lord; and (2) because,
according to the analogyof Ezekiel40:3, the man with the measuring line
most probably was the angelof Jehovah, with whose dignity it would be quite
in keeping that he should explain his purpose to the angelus interpres through
the medium of another (inferior) angel. And if this be established, so far as the
brevity of the accountwill allow, we cannot understand by the "young man"
the man with the measuring line, as Hitzig, Maurer, and Kliefoth do. The only
way in which such an assumption as this could be rendered tenable or in
harmony with the rest, would be by supposing that the design of the message
was to tell the man with the measuring line that "he might desistfrom his
useless enterprise" (Hitzig), as Jerusalemcould not be measured at all, on
accountof the number of its inhabitants and its vast size (Theod. Mops.,
Theodoret, Ewald, Umbreit, etc.); but Kliefoth has very justly replied to this,
that "if a city be ever so great, inasmuch as it is a city, it canalways be
measured, and also have walls."
If, then, the symbolical actof measuring, as Kliefoth also admits, expresses the
question how large and how broad Jerusalemwill eventually be, and if the
words of Zechariah2:4, Zechariah2:5 contain the answerto this question,
viz., Jerusalemwill in the first place (Zechariah 2:4) containsuch a multitude
of men and cattle that it will dwell like perâzōth; this answer, which gives the
meaning of the measuring, must be addressednot to the measuring man, but
simply to the prophet, that he may announce to the people the future
magnitude and glory of the city. The measuring man was able to satisfy
himself of this by the measuring itself. We must therefore follow the majority
of both the earlierand later expositors, and take the "young man" as being
the prophet himself, who is so designatedon accountof his youthful age, and
without any allusion whateverto "human inexperience and dim short-
sightedness" (Hengstenberg),since suchan allusion would be very remote
from the context, and even old men of experience couldnot possibly know
anything concerning the future glory of Jerusalemwithout a revelation from
above. Hallâz, as in Judges 6:20 and 2 Kings 4:25, is a contractionof hallâzeh,
and formed from lâzeh, there, thither, and the article hal, in the sense of the
(young man) there, or that young man (cf. Ewald, 103, a, and 183, b; Ges. 34,

Anm. 1). He is to make haste and bring this message, because itis good news,
the realizationof which will sooncommence. The messagecontains a double
and most joyful promise. (1) Jerusalemwill in future dwell, i.e., to be built, as
perâzōth. This word means neither "without walls," nor loca aperta, but
strictly speaking the plains, and is only used in the plural to denote the open,
level ground, as contrastedwith the fortified cities surrounded by walls: thus
‛ārē perâzōth, cities of the plain, in Esther9:19, as distinguished from the
capital Susa;and 'erets perâzōth in Ezekiel38:11, the land where men dwell
"without walls, bolts, and gates;" hence perâzı̄, inhabitant of the plain, in
contrastwith the inhabitants of fortified cities with high walls (Deuteronomy
3:5; 1 Samuel 6:18). The thought is therefore the following: Jerusalemis in
future to resemble an open country coveredwith unwalled cities and villages;
it will no longer be a city closelyencircledwith walls;hence it will be
extraordinarily enlarged, on accountof the multitude of men and cattle with
which it will be blessed(cf. Isaiah 49:19-20;Ezekiel38:11). Moreover, (2)
Jerusalemwill then have no protecting wall surrounding it, because it will
enjoy a superior protection. Jehovahwill be to it a wall of fire round about,
that is to say, a defence of fire which will consume every one who ventures to
attack it (cf. Isaiah4:5; Deuteronomy4:24). Jehovahwill also be the glory in
the midst of Jerusalem, that is to say, will fill the city with His glory (cf. Isaiah
60:19). This promise is explained in the following prophetic words which are
uttered by the angelof Jehovah, as Zechariah 2:8, Zechariah 2:9, and
Zechariah 2:11 clearlyshow. According to these verses, for example, the
speakeris sent by Jehovah, and according to Zechariah2:8 to the nations
which have plundered Israel, "afterglory," i.e., to smite these nations and
make them servants to the Israelites. Fromthis shall Israellearn that Jehovah
has senthim. The factthat, according to Zechariah2:3, Zechariah2:4,
another angelspeaks to the prophet, may be easily reconciledwith this. For
since this angel, as we have seenabove, was sent by the angelof Jehovah, he
speaks according to his instructions, and that in such a manner that his words
pass imperceptibly into the words of the sender, just as we very frequently
find the words of a prophet passing suddenly into the words of God, and
carried on as such. For the purpose of escaping from this simple conclusion,
Koehler has forcibly brokenup this continuous address, and has separated
the words of Zechariah 2:8, Zechariah 2:9, and Zechariah2:11, in which the

angelsays that Jehovahhas senthim, from the words of Jehovahproclaimed
by the angel, as being interpolations, but without succeeding in explaining
them either simply or naturally.
PRECEPTAUSTIN RESOURCES
WIL POUNDS
Zechariah 13:1, 6-7 the Precious Fountain Opened
In God's marvelous grace He will open up a fountain for the cleansing awayof
sin. God in His mercy provides a means of dealing with man's greatest
problem. "The wages ofsin is death," but God paid the penalty so He could
freely acquit the sinner. God opened up the fountain that cleansesawaysin
and unrighteousness. This is totally impossible for depraved man to do. Only
God can forgive sin. This is not speaking of baptism as taking away sin
because the earthly fountain of wateris a symbol of the spiritual waterthat
cleansesawaysin, i.e. the blood of Jesus Christ. The vicarious, sacrificial
death of Christ, through His shed blood cleansesawaysin. 1 John 1:7 tells us
the blood of Jesus cleanses us from every sin. The apostle John writes, ". . . the

blood of Jesus His Son cleansesus from all sin." God's detergentis the only
one that candeal with our guilt before God.
God's Fountain
"In that day a fountain will be opened for the house of David and for the
inhabitants of Jerusalem, for sin and for impurity" (13:1).
"Thatday" refers to a future day of the LORD (14:1). We find the phrase "on
that day" sixteen times in the lastthree chapters of Zechariah(12:3-4, 6, 8-9,
11; 13:1-2, 4; 14:4, 6, 8-9, 13, 20-21). It should be obvious that this day is
clearly in his mind. On the day of Christ's crucifixion and death the fountain
was opened potentially for Israeland all mankind. This is the day when
Gentiles and Jews are turning by faith and trusting in the death of Jesus to
washthem of their sins. There is also a day coming when the Jewishpeople
will turn to Christ (Romans 11:25-29).
That fountain not only deals with our pastsin and guilt, but it also provides
for our sanctification. He continually cleansesus from our sins. The LORD
our Righteousnesspreparedthe fountain. It is never a cisternor stagnant
pond of water, but a wellspring of waterthat is always fresh, abundant, easily
accessible andflowing spiritual water. The vicarious, substitutionary fountain
filled with the blood of the Lamb of God has been opened and now there is
cleansing for all who will come to Him (Heb. 9:7-15). He invites everyone who
is a sinner to come freely to the fountain for cleansing ofall sin.
The Fountain Opened
The fountain was brokenopen at the cross. Bloodof the Suffering Servant of
God flowedthrough every pore as He prayed in the Garden of Gethsemane
(Lk. 22:44). The cruel scourges tore openHis back (Jn. 19:1), and the crown
of thorns wovenby the soldiers pierced his temples (Mk. 15:17, 19). His hands
were nailed to the cross (Jn. 20:20, 25, 27). "The blood of Jesus His Son
cleansesus from all sin" (1 Jn. 1:7; cf. Rev. 7:14).
The fountain was first openedto the "house of David" in the greatpreaching
of the Day of Pentecost(Acts 2:14-36). Zechariah continues in 13:6-7, "And

one will say to him, 'What are these wounds betweenyour arms?' Then he will
say, 'Those with which I was wounded in the house of my friends.'"
"Awake, O sword, againstMy Shepherd,
And againstthe man, My Associate,"
Declaresthe Lord of hosts.
Strike the Shepherd that the sheepmay be scattered;
And I will turn My hand againstthe little ones."
The Shepherd Smitten
The smiting of the Shepherd is according to the will of God. The smitten one is
the Shepherd of Yahweh. "The shepherd of Jehovah, whom Jehovah
describes as a man who is His next one (neighbor), cannot of course be a bad
shepherd, who is displeasing to Jehovah, and destroys the flock, or the foolish
shepherd. . . . The idea of nearestone (or fellow)involves not only similarity in
vocation, but community of physical or spiritual descent, according to which
He whom God calls His neighbor cannotbe a mere man, but can only be one
who participates in the divine nature, or is essentiallydivine. The shepherd of
Jehovah, whom the swordis to smite, is therefore no other than the Messiah,
who is also identified with Jehovahin 12:10; or the goodshepherd, who says
of Himself, 'I and My Father are one'(John 10:30)" (source unknown).
Jesus Christ is the Shepherd of Israel, appointed by God Himself (John
10:11). He alone can be called"Yahweh's fellow" for he was Godas wellas
man (Jn. 1:1), even the true God (5:20), although One with the FatherHimself
(5:30) He assumedour nature with the purpose that He might suffer for our
sins.
Yahweh calls His True Prophet as opposedto the false prophets (13:2-6), the
Messiah, MyShepherd (vv. 7-9). Not only does the prophet give us a picture of
the smitten Shepherd, but also the scattering ofthe sheepand the saved
remnant.

Yahweh is the one who directs the death of His Shepherd who is indeed the
True Shepherd, the GoodShepherd (John 10:11, 14), the GreatShepherd
(Heb. 13:20)and the Chief Shepherd (1 Peter 5:4).
The deity of God's Shepherd is strongly affirmed in 13:7. The Lord claims
"unity of essence"with His shepherd. Therefore, the deity of the Messiahis
emphasized.
The effectof the killing the Shepherd
The death of the shepherd is according to the counselof God (Isa. 53:10). The
Shepherd was smitten (Isa. 53:4, 7, 10)at the crucifixion of Christ and His
own sheepabandoned Him like scatteredsheep(Matt. 26:31, 56).
The flock will be dispersedin consequenceto the slaying of the Shepherd. The
nation has brought judgment upon itself. But even then, a remnant will be
saved(vv. 8-9).
The historicalfulfillment of this prophecy is found in the words of Jesus to His
disciples the night before His death in Matthew 26:31-32. He said, "You will
all fall awaybecause ofMe this night, for it is written, 'I will strike down the
shepherd, and the sheep of the flock shall be scattered.'But after I have been
raised, I will go ahead of you to Galilee" (cf. Mark 14:27). The soldiers came
and arrestedJesus and the disciples fled in all directions. After His death they
barricaded themselves behind lockeddoors in fear of the Jewishreligious
leaders. However, the Lord soonbrought His hand back over the disciples
fulfilling His own words, "But after I have been raised, I will go aheadof you
to Galilee."
This does not exhaustthe meaning of Zechariah's words. There will be a
remnant of those who believe on Jesus the Messiah(Rom. 11:22-36). Keil and
Delitzschsuggestthe "cutting off of the two-thirds of Israelcommencedin the
Jewishwarunder Vespasianand Titus, and in the warfor the suppressionof
the rebellion led by the pseudo-MessiahBarCochba. . . it was continued in the
persecutions ofthe Jews with fire and sword in the following centuries."

The false shepherds of Israelconsumedthe sheep. However, "The Old
Testamentprophecy reachedto John the Baptist, and attained its completion
and its end in Christ (Matt. 11:13;Luke 16:16; cf. Matt. 5:17)" (Keil).
Many Bible scholars conclude that there are two fulfillments in this passage
from Zechariah. The initial fulfilment in the persecutions againstthe believers
in Acts and the Diaspora whenthe Jews are scatteredacrossthe empire after
Rome destroyed Jerusalemin A.D. 70. But there is also the ultimate fulfilment
in the time of the Tribulation at the end of this age. The apostle John informs
us that the majority of the Jewishnation will be destroyed. The surviving one-
third or remnant will be purified through the persecutions during the
Tribulation and God"'s chastising hand. It is at that time that they will call
upon the name of the Lord and trust Him for deliverance (Zechariah 12:10-
13:1; cf. Matthew 24-25). There will come a time when they will hear the
Gospelof Jesus Christ and turn to Him as the only name under heaven given
among men whereby they may be saved(Acts 4:12). Romans 11:25-36
reminds us God is not finished with His chosenpeople. The "partial
hardening has happened to Israel" at the present time "until the fullness of
the Gentiles has come in; and thus all Israelwill be saved . . ." (vv. 25-26).
They will one day respond to the marvelous sovereignsaving grace ofGod
and be saved. Pray for Jerusalem. Prayfor the hastening of that greatday
when Jesus comes.
Zechariah closeswith the gathering of all nations togetherby the LORD
againstJerusalem. Theywill take the city and plunder it and lead awayhalf of
its inhabitants into captivity (14:1-2). However, the Lord will then take charge
of His people, appearing on the Mount of Olives, and splitting this mountain
prepare a safe way for the rescue ofthe remnant and come with His saints (vv.
3-5) to complete His kingdom. From Mount Zion salvationwill streamforth
over the whole world (vv. 6-11). God will miraculously smite the enemies who
came to destroy Jerusalem(vv. 12-15). The enemies are destroyed by the
immediate interposition of the Lord. There will be a remnant of Gentile
nations who will turn to the Lord and worship Him (vv. 16-19), and Jerusalem
will become holy because the LORD dwells in her midst (vv. 20-21). In
chapter fourteen we have "predicted in Old Testamentfrom the completionof
the kingdom of God, which the Apostle John saw and described in Rev. 20-22

in New Testamentmode under the figure of the heavenly Jerusalem" (Keil
and Delitzsch). Cf. Matt. 24-25.
The messageofthe old and the new covenant is clear. There is cleansing,
washing, forgiveness forevery missing of the mark and for the removal of
every guilty stain left by sin and depravity (Isa. 1:18; 1 Cor. 6:9ff; Eph. 2:5ff;
1 John 1:7; 2:2). Come to the fountain for cleansing today. The LORD God
reigns!
Title: Zechariah 13:1, 6-7 The Precious Fountain Opened
STEVEN COLE
God’s Fountain for Cleansing (Zechariah 13:1-9)
RelatedMedia
You’ve been working out in the yard on a hot summer day. Your sweatybody
has attractedthe dirt like a magnet. You’re cakedwith grime. You need to
attend a wedding that afternoon, so you go inside, put on your best clean
clothes, and head out the door.
Wait a minute! What’s missing? A shower!Nobody would just change clothes
without first washing off the dirt and sweat. When you’re hot and dirty,
nothing feels better than a shower.
This physical picture has a spiritual analogy, but there’s a difference. The
entire human race reeks ofsin in the presence ofthe holy God. But because
we all smell the same, we tend not to notice how foul we really smell. Many go
their entire lives without sensing their need for cleansing from sin. Others
may think that their goodworks coverthe foul odor of their sin, and so they
put on their cleanclothes without showering. But the Bible has greatnews:

God has graciouslyprovided a fountain for sinners to be cleansedso that they
may become His holy people.
That’s the messageofZechariah 13, which is closelyconnectedwith chapter
12. We saw there how God promised to save His people according to His
purpose. The primary interpretation of these verses is with reference to the
Jews (“the house of David and the inhabitants of Jerusalem,” 12:10;13:1).
God promises to pour out on them “the Spirit of grace and of supplication, so
that they will look on Me whom they have pierced; and they will mourn for
Him, as one mourns for an only son” (12:10). When 13:1 begins, “In that
day,” it refers to that day of greatmourning in Jerusalem(12:11). Just prior
to the secondcoming of Jesus Christ, God will pour out His Spirit on the Jews,
so that, as Paul puts it, “allIsrael will be saved” (Rom. 11:26).
But since the Gentiles have now been made partakers ofthe New Covenant
through the gospel(Rom. 11:12-24;15:8-12), the promises of Zechariah 12 &
13 apply to all people. For us, as well as for the Jews, Godhas opened a
fountain for sin and for impurity. Everyone who is dirty and defiled by sin
may come to God’s fountain for cleansing. Zechariah13 makes four points:
1. We all need God’s fountain to cleanse us from sin and impurity (13:1).
“All have sinned and fall short of the glory of God” (Rom. 3:23). If we
compare ourselves with ourselves, we may conclude that we’re not very dirty:
“I’m cleanerthan the criminals in prison. I’m cleanerthan the people who
hang out in bars. I’m cleanerthan my neighbor who doesn’t go to church. I’m
cleanerthan my family members, who have numerous faults that I could tell
you about. I’m cleanerthan those hypocrites who go to my church. Sure, I’ve
got my faults, but I’m not filthy!”
But then, like Isaiah, we geta glimpse of the Lord, high and lifted up, and of
the holy angels who never cease proclaiming, “Holy, holy, holy, is the Lord of
hosts,” and instantly we cry out, “I am undone!” One of the first evidences
that God’s Spirit is at work in your heart is that you recognize your sinfulness
in the presence ofthe holy God and your need for cleansing. Note three things
about God’s fountain:

A. God’s fountain stems from His grace.
Israelpierced the MessiahwhomGod sent to save them (12:10)! They did not
deserve His mercy or forgiveness, but God graciouslyprovided a fountain to
cleanse from sin and impurity. The Hebrew word for “sin” comes from a root
meaning, “to miss” (Merrill Unger, Zechariah: Prophet of God’s Glory
[Zondervan], p. 222). It is used of sins againstother people and of sins against
God. The word for “impurity” designates “thatwhich is to be fled from or
shunned” (ibid.). It was used of the ceremonialdefilement of womenon their
menstrual cycle and of the defilement that came from touching a dead body.
Togetherthese words show that we all have missedGod’s standard of holiness
in our relationships with Him and with one another. And, our sins are
repugnant and offensive to God. To try to coverour sins with our goodworks
would be like putting on cleanclothes overa filthy body.
If we are to be forgiven and cleansed, itcan only come through God’s
undeserved favor, His grace. Augustus Toplady put it this way in his hymn,
“Rock ofAges”:
Nothing in my hand I bring, simply to Thy cross I cling;
Naked, come to Thee for dress, helpless look to Thee for grace;
Foul, I to the fountain fly, washme Savior or I die!
B. God’s fountain is inexhaustible.
We don’t often see natural fountains or springs in dry Northern Arizona, but
there is an impressive one at FossilSprings. As I recall, it pours forth over a
million gallons of water every day, feeding FossilCreek. A fountain like that is
fed from huge underground aquifers, so that it keeps flowing, even in times of
drought.
That is a picture of God’s inexhaustible fountain for sin and for impurity. It
flows and flows and flows. God has grace greaterthan all of our sins! You
may be thinking, “But you don’t know how terrible some of my past sins
were!” True, but God does know, and He opened this fountain for sin and for
impurity. That fountain cleansedthe sins of David, an adulterer and

murderer. It cleansedthe sins of wickedKing Manasseh, who practiced
witchcraft, offered his sons in the fire to false gods, and led Judah into
horrible sin. It cleansedthe sins of the chief of sinners, who described himself
as “a blasphemer and a persecutorand a violent aggressor.”But he went on to
say, “the grace of our Lord was more than abundant” (1 Tim. 1:13-15, italics
mine). That same inexhaustible grace is available to you.
Charles Spurgeon(“The Open Fountain,” [Ages Software])points out that it
would be ludicrous for someone to protest, “I can’t bathe because I am too
filthy!” It would be equally ridiculous to say, “I need to cleanup myself before
I come to this fountain!” God provides the fountain to cleanse the most foul,
dirty, defiled sinners. Their dirt can never pollute this fountain, because it just
keeps on flowing to washawayall of our filth.
C. God’s fountain must be applied individually.
This fountain won’t do you any goodif you look at it and think, “I wish my
wife and kids would get under that water!” It won’t do you any goodto stand
there and think, “It probably would be refreshing to plunge in.” To receive
the benefit of God’s fountain, you must look to Jesus and recognize that your
sins put Him on the cross. As God’s Spirit opens your eyes to your true guilt
before Him, you will mourn. But don’t stop there! Let that mourning motivate
you to jump into God’s fountain. You’ve gotto apply it individually to your
heart. The instant that you do, you will know the joy of God’s forgiveness.
I like the outdoors, but I’m not a true outdoorsman, because I can’t stand to
go for days without a shower. True outdoorsmen canhike for days with a
heavy pack, sweating in the same underwear without taking a shower. Some
of them are hearty enough to jump in a snow-fedstream to washoff, and I’ve
done that when I was desperate. But I’m only goodfor a night or two in the
backcountrybefore I am desperate for a warm shower.
To enter a relationship with the holy God, we must come to His fountain to
cleanse us from our sins. And, we should take frequent showers to washoff
the defilement of the sins that we commit after salvation. As 1 John 1:9
promises, “If we confess oursins, He is faithful and righteous to forgive us our

sins and to cleanse us from all unrighteousness.” Come oftento God’s
fountain!
2. Cleansing from sin should lead to separationfrom sin (13:2-6).
Again the Lord repeats the phrase, “that day” (13:2, 4), which refers to the
day just prior to Christ’s return, when He will make Jerusalema cup of
reeling to the peoples around and destroy the nations that come againsther
(12:2, 9). Also, in that day the Jews willmourn over their sin of crucifying
Messiah(12:10-11). At that time, God declares that He will completely cut off
idolatry, false prophets, and the unclean spirit that is behind such false
prophecy (13:2 is the only occurrence of“uncleanspirit” in the O.T.). The
thrust of these verses is that those who have receivedGod’s cleansing from sin
must also be zealous to separate themselves from every form of sin. Or, in
Paul’s words, “Therefore,having these promises, beloved, let us cleanse
ourselves from all defilement of flesh and spirit, perfecting holiness in the fear
of God” (2 Cor. 7:1). We dare not continue in sin that grace might abound!
The sin of idolatry in its most blatant form involves worshiping manmade
statues or images as if they were God. While that sin may be much more
prevalent in other countries, it is right here in Flagstaff, where we have an
entire store devoted to selling idols! But, as J. I. Packerargues in Knowing
God ([IVP, p. 39), the commandment not to make graven images also forbids
worshiping the true God by images that supposedly representHim. Packer
shows how such images dishonor God by obscuring His glory and mislead
men by conveying false ideas about God (pp. 40-41).
Packergoesfurther: “It needs to be said with the greatestpossible emphasis
that those who hold themselves free to think of God as they like are breaking
the secondcommandment (p. 42, italics his). In other words, when people say,
“I don’t like to think of God as Judge; I like to think of Him as my loving
Father,” they are guilty of idolatry, because they are making Godinto their
own image. We aren’t free to pick and choose whichaspects ofGod’s
attributes we like. We must submit to the revelationthat God has given of
Himself in His Word. Any deviation from that is idolatry.

Coupled with idolatry is false prophecy or false teaching, which is invariably
demonically instigated. Being fallible humans, none of us teachthe Bible
infallibly. We should strive for greateraccuracyand understanding, but in
this life, we all will fall short. But there is a vast difference betweenerrors or
misunderstandings on minor points of doctrine and errors that pervert the
nature of God and His salvation. Satan, the greatdeceiver, has always had his
false teachers who infiltrate the ranks of God’s people to lead astray the
unsuspecting.
We live in a day where even the evangelicalchurch is downplaying the
importance of sound doctrine. We hear statements such as, “Doctrine divides.
Let’s come togetheron the things we agree on, not on the areas that divide us.
They will know that we are Christians by our love, not by our doctrine.”
But look at verse 3. The Lord commends the fact that in this day when He
removes false prophets from Israel, parents will pierce through even their
own son when he prophesies falselyin the name of the Lord! “Pierce through”
is the same Hebrew word used for piercing Messiahin 12:10. The Jews would
have immediately thought of Deuteronomy 13:6-11, where Moses directed
that “if your brother … or your sonor daughter, or the wife you cherish, or
your friend who is as your own soul” entice you to serve other gods, not only
were you not to listen to them. Moses saidthat you were not to pity him, spare
him or concealhim, but rather, to kill him!
I am not suggesting that we are to apply such commandments literally, of
course!We are not a theocratic nation, bound by such laws. But these
commands should impress on us the importance of God’s truth and increase
our zealto hold firmly to sound doctrine and to refute those who contradict
(Titus 1:9). False teaching on the fundamentals of the faith is not just a
different way of looking at things. It is eternally destructive to the souls of
people. We must love God and His Word of truth so fervently that by wayof
comparison, we hate our father, mother, wife, children, brothers, and sisters,
and even our own lives (Luke 14:26).
In 13:4-6, Zechariah illustrates how God will purge the land of false prophets.
These men will be ashamed and will put off their hairy robes that they had

worn to deceive people into thinking that they were true prophets. They will
renounce their role as prophet and say instead that they were workers in the
soil, sold as a slave in their youth.
But then someone notices the wounds betweenhis arms (lit., “hands”;
probably referring to his chest). Mostlikely, these were the wounds that false
prophets inflicted on themselves in the frenzy of their worship or prayers (1
Kings 18:28; Jer. 47:5; 48:37). The false prophet’s response is subject to
severalinterpretations. He may be making an excuse to dodge judgment,
saying that he was wounded either by his parents or by friends (Hebrew =
“those who love me”) in some accidentalmanner. Or, the wounds may have
been inflicted by parents or friends out of loving discipline (Calvin’s view).
Or, he is admitting that the idols were formerly his friends, but he now
renounces them, either in repentance or out of fear of reprisal.
Whateverthe interpretation of the illustration, the overallpoint of this section
is that God will purge all sin from those who profess His name, and that we
should be quick to judge all sin in our ownlives. But, lestwe fall into the
common error that salvationis a matter of our own efforts to purge our lives
from sin, Zechariah abruptly comes back to the only way that a fountain for
cleansing canbe opened:
3. God is the only one who canopen a fountain for cleansing, and He has done
so by killing His Shepherd (13:7a).
In chapter 11, Zechariah pictured the false shepherds of Israel in contrast
with the GoodShepherd. In our text, the contrastseems to be that just as the
false prophet endeavoredto turn people from God, but was slain by his father,
so the true prophet would be slain by His Fatherto turn people to God
(Charles Simeon, ExpositoryOutlines on the Whole Bible [Zondervan],
X:528-529). Echoing the language of Isaiah53 (and Ps. 22:15), which says that
Messiahwouldbe smitten of God and crushed by God, Zechariahpictures
God as calling for the implement of death (sword) againstHis Shepherd,
whom He also calls, “the man, My Associate.”In the garden, with reference to
Himself, Jesus citedthe phrase, “Strike the Shepherd that the sheepmay be
scattered,” justbefore the disciples all left Him and fled (Matt. 26:31).

Woven into Zechariah 13:7 are several crucialtheologicalconcepts. First,
God’s Shepherd, Jesus Christ, is both man and God. He had to take on our
flesh in the incarnation or He could not die for the sins of the fallen human
race. But in so doing, He did not cease to be what He is from eternity, the
fulness of God (Col. 2:9).
“Associate,”in Hebrew, is used only in Leviticus, and in all cases ofan equal,
an associate, orneighbor (Unger, p. 232). The greatGerman scholar, C. F.
Keil, says that “God would not apply this epithet to any godly or ungodly man
whom He might have appointed shepherd over a nation.” He goes onto state
that this term means “community of physical or spiritual descent.” The one
whom God calls His neighbor “cannotbe a mere man, but can only be one
who participates in the divine nature, or is essentiallydivine” (Commentary
on the Old Testament[Eerdmans], p. 397). Jesus, speaking ofHimself as the
GoodShepherd who would lay down His life for the sheep, said in the same
context, “I and the Father are one” (John 10:30). The Jews recognizedit as a
claim to deity and took up stones to stone Him. They should have fallen at His
feet in worship!
There is a sense in which evil men crucified the GoodShepherd, and they are
accountable for doing so. But at the same time, such evil men, acting
according to their own sinful choices, onlyfulfilled the sovereignpurpose of
God to provide a substitute for our sins (Acts 2:23; 4:27-28). By putting His
own Son to death in the place of sinners, God canbe both just and the justifier
of the one who has faith in Jesus (Rom. 3:26). That God would strike His own
Son for our sins shows both His greatlove for us and His utter intolerance of
sin.
Thus Zechariah has shown that we all need God’s fountain to cleanse us from
sin and impurity (13:1). Those who are cleansedfrom sin will be zealous to
separate themselves from it (13:2-6). GodHimself is the only one who can
open a fountain for cleansing from sin, and He has done so by killing His
Shepherd, Jesus Christ (13:7a). Finally, he shows that…
4. Those whom Godcleanses fromsin He purifies through the fires of
affliction (13:7b-9).

The scattering of the sheepafter the Shepherd is struck down refers initially
to the apostles’reactionto Jesus’arrest. Beyond that, it refers to the
dispersion of the Jewishnation after Titus destroyedJerusalemin A.D. 70.
Then God says that He will turn His hand “againstthe little ones” (NASB,
NIV). The phrase can also be translated, “bring my hand back over the little
ones.” It is used to express either judgment or salvation, depending on the
context (Keil, p. 398). In light of verses 8 & 9, it probably here refers to God’s
protection of the remnant of Jewishbelievers, both in history and especially
during the Great Tribulation, when the majority of the nation (“two parts,” a
generalterm for the majority) will perish, but God will bring the third part
through the fire to refine them. The final result is, “They will callon My
name, and I will answerthem. I will say, ‘They are My people,’ and they will
say, ‘The Lord is my God.’”
Again, while the primary interpretation of these verses is for the Jews, they
certainly apply to all of God’s people. He promises to preserve us, even though
He takes us through the refining fires of affliction, so that we will share His
holiness. I know that you can say with me that while affliction is never
pleasant, it is during such times that I callupon the Lord with more intensity
than at other times. When He answers me, He gives the assurance that I am
one of His people, and I can then testify to others that He is my God. As the
greathymn, “How Firm a Foundation,” puts it:
When through fiery trials thy pathway shall lie,
My grace, allsufficient, shall be thy supply.
The flame shall not hurt thee; I only design
Thy dross to consume, and thy goldto refine.
Conclusion
Here are some questions to ask yourself to apply these verses:
Have you come in faith to the fountain of Jesus Christ and His shed blood to
cleanse your heart from sin and impurity?

Are you regularly confessing andforsaking your sin in accordance withGod’s
Word?
Are you looking daily to Jesus, the GoodShepherd, who was willing to be put
to death for your sins?
Are you striving to grow in holiness?
Are you growing to love and submit yourself to all of God’s truth and growing
to hate false teaching?
Are you submitting to God as He refines you through trials, calling out to Him
as your God, and knowing His assurance that you are His child?
If you feel dirty, remember that God’s fountain doesn’t maintain business
hours. It is always open. As sinners, we may come for cleansing as often as
needed, so that we may become a people for God’s own possession, setapart
for Him.
RON DANIEL
13:1 A Fountain For Sin And Impurity
During the same period of time that Jesus returns to earth to protectthe Jews
and judge the nations, a fountain is going to be opened for the Jews, a
fountain for sin and impurity.
The Bible twice describes Godas being the "Fountain of Living Water" (Jer.
2:13; 17:13). He is God Who alone can cleanse us from our sin and washit
way.
Becausethey cried out to Jesus for their salvation, He will washawaytheir sin
and impurity.

Jesus was the precious fountain opened

Jesus was the precious fountain opened

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