A verse by verse commentary on Zechariah 13 dealing with cleansing from sin, and the Shepherd being struck and the flock being scattered.

1. ZECHARIAH 13 COMME TARY
EDITED BY GLE PEASE
Cleansing From Sin
1 “On that day a fountain will be opened to the
house of David and the inhabitants of Jerusalem,
to cleanse them from sin and impurity.
BAR ES, "In that day there shall be a fountain opened - Zechariah often
repeats, “in that day” Zec_12:3-4, Zec_12:6, Zec_12:8-9, Zec_12:11; Zec_13:1-2, Zec_
13:4; Zec_14:6, Zec_14:8, Zec_14:13, Zec_14:20, resuming his subject again and again,
as a time not proximate, but fixed and known of God, of which he declared somewhat. It
is “that day” which “Abraham desired to see, and saw it” Joh_8:56, whether by direct
revelation, or in the typical sacrifice of Isaac, “and was glad:” it was “that day” which
“many prophets and kings and righteous men desired to see” Mat_13:17; Luk_10:24,
and in patience waited for it,: “the” one “day of salvation” of the Gospel. He had spoken
of repentance, in contemplation of Christ crucified; he now speaks of forgiveness and
cleansing, of sanctification and consequent obedience. The “fountain shall be” not
simply “opened,” but shall remain open. Isaiah had already prophesied of the
refreshment of the Gospel. “When the poor and needy seek water and there is none, and
their tongue faileth for thirst, I, the Lord, will hear them, I, the God of Israel, will not
forsake them. I will open rivers in high places and fountains in the midst of the valleys”
Isa_41:17-18; here it is added, “for sin. and for uncleanness.”
There were “divers” Heb_9:10 symbolical “washings” under the law; the Levites were
“sprinkled with the water of purifying” Num_8:7, literally, “the water of taking away of
sin: living waters” Num_19:17, put to the ashes of an heifer, were appointed as a “water
for” (removing) “defilements” (Num_19:9, Num_19:13, Num_19:20-21 bis; Num_
31:23); “a cleansing of sin” Num_19:9. Now, there should be one ever-open fountain for
all “the house of David.” Theodoret: “Who that fountain is, the Lord Himself teacheth
through Jeremiah, ‘they have forsaken Me, the fountain of living waters’ Jer_2:13; and
in the Gospel He says, ‘If any man thirst, let him come unto Me and drink’ Joh_7:37; and
‘The water which I shall give him, is a fountain of living water, gushing up to everlasting
life’ Joh_4:14. This was ‘open to the house of David;’ for of that kindred He took human
nature. It was opened also ‘for the dwellers of Jerusalem,’ for the sprinkling of holy
baptism; through which we have received remission of sins.” Cyril: “That, receiving
divine and holy baptism, we are sprinkled with the Blood of Christ to the remission of
sins, who can doubt?” Dionysius: “Of this fountain much was foretold by Ezekiel, ‘that a

2. fountain should issue forth from the temple of the Lord, and ‘go down into the desert’
Eze_47:1, Eze_47:8-9, and ‘every soul, to whom it shall come, shall live;’ and Joel, ‘A
fountain shall come forth of the house of the Lord, and water the valley of Shillim’ Joe_
3:18. Of this fountain Peter said to the Jews, when ‘pricked in the heart’ and seeking
forgiveness, ‘Let everyone of you be baptized in the Name of Jesus Christ for the
remission of sins’” Act_2:37-38.
CLARKE, "In that day there shall be a fountain opened - This chapter is a
continuation of the preceding, and should not have been separated from it.
A fountain - The source of mercy in Christ Jesus; perhaps referring to the death he
should die, and the piercing of his side, when blood and water issued out.
To the house of David - To David’s family, and such like persons as it included. See
the history of David and his sons, and then learn for whom Christ shed his blood.
Inhabitants of Jerusalem - Such like persons as the Jews were in every part of
their history, and in their last times, when they clamoured for the blood of Christ, and
pursued him unto death! Learn from this also for whom Christ died! These were the
worst of the human race; and if he died for them, none need despair. They rejected,
betrayed, crucified, slew, and blasphemed Christ, and afterwards persecuted his
followers. For these he died! Yes: and he tasted death for Every Man.
For sin and for uncleanness - For the removal of the guilt of sin, and for the
purification of the soul from the uncleanness or pollution of sin.
GILL, "In that day there shall be a fountain opened,.... Which Aben Ezra and
Kimchi understand literally; but R. Moses the priest figuratively; and so the Targum,
which interprets it of the doctrine of the law being open as a fountain of water; and so
Abendana, who compares it with Isa_2:3 but rather it should be understood of the
preaching of the Gospel, and the administration of Gospel ordinances; though better of
Christ himself, the fountain of gardens, and of living waters, from whose pierced side, of
whom mention is made as pierced in the preceding chapter Zec_12:10, sprung blood and
water; blood for justification, remission, and cleansing, and water for sanctification: and
best of all of his blood particularly, called a "fountain", not so much for the quantity of
blood shed, as for its full virtue and efficacy to answer the purposes for which it was
shed; it being the blood not only of man, and of an innocent man, but of the Son of God;
and may be said to be "opened", because of its continued virtue to cleanse from sin; it is
not sealed, but opened, and always stands open; there is no hinderance or obstruction in
coming to it; not the meanness or poverty of persons, they that have no money may
come to these waters; nor their sinfulness, even though they are the chief of sinners; nor
their being of this and the other nation, it is exposed to all; to all that the Father has
given to Christ; to all sensible sinners: though it follows,
to the house of David, and to the inhabitants of Jerusalem; for this, as it may be
literally understood of the Jews in the latter day, including their great men and common
people, high and low, rich and poor; so mystically of all the family of Christ the son of
David, and of all that belong to the heavenly Jerusalem, even the whole church of the
firstborn, whose names are written in heaven:
for sin, and for uncleanness; that is, for sin, which is uncleanness; sin is an unclean

3. thing, and has defiled all human nature, and nothing can remove the pollution of it; but
the blood of Christ can remove it, and that being shed makes atonement for it, procures
the pardon of it, and justifies from it in the sight of God; and being sprinkled on the
conscience, removes it from that. The Targum interprets it mystically of the forgiveness
of sins, paraphrasing it thus,
"I will forgive their iniquities, as they are cleansed with the water of sprinkling, and the
ashes of the heifer, which is for sin.''
HE RY, "Behold the Lamb of God taking away the sin of the world, the sin of the
church; for therefore was the Son of God manifested, to take away our sin, 1Jo_3:5.
I. He takes away the guilt of sin by the blood of his cross (Zec_13:1): In that day, in the
gospel-day, there shall be a fountain opened, that is, provision made for the cleansing of
all those from the pollutions of sin who truly repent and are sorry for them. In that day,
when the Spirit of grace is poured out to set them a mourning for their sins, they shall
not mourn as those who have no hope, but they shall have their sins pardoned, and the
comfort of their pardon in their bosoms. Their consciences shall be purified and pacified
by the blood of Christ, which cleanses from all sin, 1Jo_1:7. For Christ is exalted to give
both repentance and remission of sins; and where he gives the one no doubt he gives the
other. This fountain opened is the pierced side of Jesus Christ, spoken of just before
(Zec_12:10), for thence came there out blood and water, and both for cleansing. And
those who look upon Christ pierced, and mourn for their sins that pierced him, and are
therefore in bitterness for him, may look again upon Christ pierced and rejoice in him,
because it pleased the Lord thus to smite this rock, that it might be to us a fountain of
living waters. See here, 1. How we are polluted; we are all so; we have sinned, and sin is
uncleanness; it defiles the mind and conscience, renders us odious to God and uneasy in
ourselves, unfit to be employed in the service of God and admitted into communion with
him, as those who were ceremonially unclean were shut out of the sanctuary. The house
of David and the inhabitants of Jerusalem are under sin, which is uncleanness. The
truth is, we are all as an unclean thing, and deserve to have our portion with the
unclean. 2. How we may be purged. Behold, there is fountain opened for us to wash in,
and there are streams flowing to us from that fountain, so that, if we be not made clean,
it is our own fault. The blood of Christ, and God's pardoning mercy in that blood,
revealed in the new covenant, are, (1.) A fountain; for there is in them an inexhaustible
fulness. There is mercy enough in God, and merit enough in Christ, for the forgiving of
the greatest sins and sinners, upon gospel-terms. Such were some of you, but you are
washed, 1Co_6:11. Under the law there were a brazen laver and a brazen sea to wash in;
those were but vessels, but we have a fountain to ourselves, overflowing, ever-flowing.
(2.) A fountain opened; for, whoever will, may come and take the benefit of it; it is
opened, not only to the house of David, but to the inhabitants of Jerusalem, to the poor
and mean as well as to the rich and great; or it is opened for all believers, who, as the
spiritual seed of Christ, are of the house of David, and, as living members of the church,
are inhabitants of Jerusalem. Through Christ all that believe are justified, are washed
from their sins in his blood, that they may be made to our God kings and priests, Rev_
1:5, Rev_1:6.
JAMISO , "Zec_13:1-9. Cleansing of the Jews from sin; Abolition of idolatry; The
Shepherd smitten; The people of the land cut off, except a third part refined by trials.
Connected with the close of the twelfth chapter. The mourning penitents are here
comforted.

4. fountain opened — It has been long opened, but then first it shall be so “to the
house of David,” etc. (representing all Israel) after their long and weary wanderings.
Like Hagar in the wilderness they remain ignorant of the refreshment near them, until
God “opens their eyes” (Gen_21:19) [Moore]. It is not the fountain, but their eyes that
need to be opened. It shall be a “fountain” ever flowing; not a laver needing constantly to
be replenished with water, such as stood between the tabernacle and altar (Exo_30:18).
for sin ... uncleanness — that is, judicial guilt and moral impurity. Thus
justification and sanctification are implied in this verse as both flowing from the blood of
Christ, not from ceremonial sacrifices (1Co_1:30; Heb_9:13, Heb_9:14; 1Jo_1:7;
compare Eze_36:25). Sin in Hebrew is literally a missing the mark or way.
K&D, "The penitential supplication of Israel will lead to a thorough renewal of the
nation, since the Lord will open to the penitent the fountain of His grace for the
cleansing away of sin and the sanctifying of life. Zec_13:1. “In that day will a fountain be
opened to the house of David, and to the inhabitants of Jerusalem, for sin and
uncleanness.” As the Lord Himself pours out the spirit of supplication upon Israel, so
does He also provide the means of purification from sin. A fountain is opened, when its
stream of water bursts forth from the bosom of the earth (see Isa_41:18; Isa_35:6). The
water, which flows from the fountain opened by the Lord, is a water of sprinkling, with
which sin and uncleanness are removed. The figure is taken partly from the water used
for the purification of the Levites at their consecration, which is called ‫את‬ ָ ַ‫ח‬ ‫י‬ ֵ‫,מ‬ sin-water,
or alter of absolution, in Num_8:7, and partly from the sprinkling-water prepared from
the sacrificial ashes of the red heifer for purification from the defilement of death, which
is called ‫ה‬ ָ ִ‫נ‬ ‫י‬ ֵ‫,מ‬ water of uncleanness, i.e., water which removed uncleanness, in Num_
19:9. Just as bodily uncleanness is a figure used to denote spiritual uncleanness, the
defilement of sin (cf. Psa_51:9), so is earthly sprinkling-water a symbol of the spiritual
water by which sin is removed. By this water we have to understand not only grace in
general, but the spiritual sprinkling-water, which is prepared through the sacrificial
death of Christ, through the blood that He shed for sin, and which is sprinkled upon us
for the cleansing away of sin in the gracious water of baptism. The blood of Jesus Christ
cleanseth us from all sin (1Jo_1:7; compare 1Jo_5:6).
CALVI , "From this verse we again learn, that Zechariah promised the spirit of
repentance to the Jews, so that they would find God still propitious to them, when
their circumstances were brought to the verge of despair: for it would not have been
enough for them to feel sorrow, except God himself became propitious and merciful
to them. He had said indeed that the Spirit of grace and of commiserations would be
poured forth; but he had not as yet taught clearly what he now adds respecting
remission and pardon. After having then declared that there would be felt by the
Jews the bitterest sorrow, because they had as it were pierced God, he now mentions
the fruit of this repentance. And hence also appears what Paul means by sorrow not
to be repented of; for it generates repentance unto salvation. When then our sorrow
is blessed by the Lord, the end is to be regarded; for our hearts are thereby raised
up to joy. But the issue of repentance, as Zechariah declares here, is ablution: and
he alludes to the legal rites when he says,

5. A fountain shall be opened to the house of David, and to the inhabitants of
Jerusalem. We know that formerly under the law many washings were prescribed
to the Jews; and when any one had become defiled, to wash himself was the remedy.
It is certain that water was of no value to cleanse the heart; but the sins of men, we
know, are expiated by the death of Christ, so that true ablution is by the blood
which he shed for us. (167) Hence the types of the law ought no doubt to be referred
to this blood. The meaning is that God would be reconciled to the Jews when they
became touched with sincere sorrow, and that reconciliation would be ready for
them, for the Lord would cleanse them from every defilement.
He speaks of a fountain opened; and he no doubt intimates here a difference
between the law and the gospel. Water was brought daily to the temple; but it was,
we know, for private washings. But Zechariah promises here a perpetual stream of
cleansing water; as though he had said, “Ablution will be free to all, when God shall
again receive his people into favor.” Though remission of sins was formerly offered
under the law, yet it is now much more easily obtained by us; not that God grants a
license to sin, but that the way in which our filth is cleansed, has become more
evident since the coming of Christ. For the fathers under the law were indeed fully
assured that God was so propitious as not to impute sins; but where was the pledge
of ablution? In the sprinkling of blood, and that blood was the blood of a calf or a
lamb. ow since we know that we have been redeemed by Christ, and that our souls
are sprinkled with his blood by the hidden power of the Holy Spirit, it is doubtless
the same as though God had not only set before our eyes our ablution, but also
placed it as it were in our hands, while to the fathers it was more obscure or shown
to them at a distance.
And he says, To the house of David and to the inhabitants of Jerusalem. He had
before restricted God’s favor to that city, that he might goad the Jews, who had
preferred their outward gratifications to so great a happiness; for they thought
themselves happy in their exile, because they inhabited a pleasant and fruitful
country, and enjoyed quietness and peace; and thus it happened that they despised
the deliverance offered to them. Hence the Prophet promises here to the citizens of
Jerusalem and to the royal family a fountain in which they might wash away their
filth; for from Sion was the law to go forth, and from Jerusalem the word of the
Lord. (Isaiah 2:2.) And we know that from thence were taken the first-fruits of the
new Church. (168) What we have before seen respecting God’s favor being extended
farther, is no objection; for both events were in their due order fulfilled, as God
blessed the tribe of Judah, who trusted in his promises and returned to their own
country, and afterwards extended wider his favor, and gathered into one body those
who had been dispersed through distant parts of the world.
He adds, For sin and for uncleanness, or as some read, “for sprinkling,” which is by
no means suitable, except the word “sin” be taken for expiation. The word is
derived from ‫,נדד‬ nedad, but it often means sprinkling, sometimes uncleanness, and
sometimes the uncleanness of women, and so some render it here. The verb signifies
to remove or to separate; and hence ‫,נדה‬ nede, is the removal of a woman from her

6. husband during her uncleanness, but it is applied to designate any uncleanness. It
might indeed be taken here for the uncleanness of women, as an instance of a part
for the whole; but I am led by the context to render it uncleanness. ow if we
translate ‫,חטאת‬ chathat, sin, then ‫,נדה‬ nede, must be rendered uncleanness; but if the
first be expiation, then the second may be sprinkling: and this meaning I am
disposed to take, for under the law sins were cleansed by sacrifices as well as by
washings. (169)
The import of the whole then is — that though the Jews had in various ways defiled
themselves, so that they were become filthy before God, and their uncleanness was
abominable, yet a fountain would be prepared for them, by which they might
cleanse themselves, so as to come before God pure and clean. We hence see that it
was the Prophet’s object to show, that the repentance of which he had spoken would
not be useless, for there would be a sure issue, when God favored the Jews, and
showed himself propitious to them, and already pacified, and even provided for
them a cleansing by the blood of his only-begotten Son, so that no filth might
prevent them to call on him boldly and in confidence; for instead of the legal rites
there would be the reality, as their hearts would be sprinkled by the Spirit, so that
they would be purified by faith, and would thus cast away all their filth.
For sin and defilement, ewcome
For guilt and for uncleanness, Henderson
Our version cannot be mended “for sin and for uncleanness.” The latter word,
[ ‫נדה‬ ], has been strangely rendered by some. Its first meaning is removal or
separation, which took place in case of uncleanness: but it is also used to designate
the cause of removal, even uncleanness, and that generally, as we find from Ezra
9:11, where the “land” is said to be “unclean ([ ‫נדה‬ ]) with the filthiness ([ ‫נדת‬ ]) of
the people,” or rather polluted with the pollution of the people “of the lands.” It is
used in this text as synonymous with [ ‫טמא‬ ], which means what is unclean, defiled,
or polluted. See Ezra 6:21
This verse is most strangely rendered by the Septuagint, in a way quite
unaccountable. The three other versions — Aq., Sym. , and Theod. , — are not very
far from the original. — Ed.
COFFMA , "The Christian dispensation continues to be the focus of the revelation
in this brief chapter. This is indicated by the triple recurrence of "in that day"
(Zechariah 13:1,2,4), by Peter's indication that part of the chapter applies to
Christians (Zechariah 13:9), and by Jesus' own identification of himself with the
smitten Shepherd (Zechariah 13:7). Part of Zechariah 13:5,6 are difficult of
interpretation.
Zechariah 13:1
"In that day there shall be a fountain opened to the house of David and to the

7. inhabitants of Jerusalem, for sin and for uncleanness."
"In that day ..." in the times of the blessed Messiah.
"A fountain opened ... for sin and for uncleanness ..." This is the fountain of the
blood of Christ, the only fountain in all history that ever afforded cleansing from sin
and uncleanness. That fountain may also be understood as the fountain of living
water (John 7:37).
"To the house of David ... inhabitants of Jerusalem ..." These expressions denote the
"true Israel of God" in the times of the ew Covenant; and, although that Israel is
by no means restricted to racial Jews, or literal descendants of Abraham, neither is
any one of them (or any other person) excluded:
"And the Spirit and the Bride say, Come. And he that heareth, let him say, Come.
And he that is athirst, let him come: he that will (Whosoever will), let him take the
water of life freely" (Revelation 22:17).
Robinson titled this chapter: "A remnant of Israel (shall be) purified, refined, and
saved."[1] It is a gross error to suppose that the "cleansing" here is primarily a
reference to the procurement of "ritual purity for the people of Jerusalem."[2] The
text indicates that the cleansing is from sin. "This was a cleansing unknown in the
pre-Christian era."[3] Of course, there were a number of Old Testament prophecies
looking forward to the forgiveness of sins in the days of Christ. Jeremiah 31:31-35;
Ezekiel 36:25; and Zechariah 3:4,9, where Joshua the High Priest received clean
linen clothes, are among such prophecies. Of particular interest is Ezekiel 36:25 -
"And I will sprinkle clean water upon you, and ye shall be clean: from all your
filthiness, and from all your idols, will I cleanse you."
Keil explained this thus:
"By this water we have to understand not only grace in general, but the spiritual
sprinkling-water, which is prepared through the sacrificial death of Christ, through
the blood that he shed for sin, and which is sprinkled upon us for the cleansing
away of sin in the gracious waters of baptism."[4]
As for the fantasy that "sprinkling" of any kind is visible in Zechariah 13:1, it must
be declared that: although sprinkling of water and the ashes of a red heifer were a
legitimate ritual under the law of Moses, there is no "sprinkling of water"
connected in any way with Christianity, certainly not in Christian baptism, which is
not and never was a "sprinkling," but an immersion. There is a "sprinkling of the
blood of Christ" (Hebrews 10:22), a sprinkling not of water and not of our bodies,
but as the passage says, "having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water." Thus "in that day," when the fountain for sin
is opened, hearts are sprinkled with the blood of Christ, and bodies are washed with
pure water. Sprinkling water on "bodies" is nowhere mentioned as a Christian
ordinance. We are a bit surprised that several commentators gave lip service to this
old, discredited and worn-out argument for sprinkling as a form of baptism.

8. "Cleansing for sin and uncleanness ..." Ah, here is the crying need of all men. What
a glory of Christianity is inherent in such a promise as this! In all of the history of
the universe, there is no such thing as the forgiveness of sins, until one comes to the
Cross of our Lord Jesus Christ. o forgiveness of sins was available for the angels
who kept not their first estate; no forgiveness has ever been seen in the operation of
God's natural laws (gravity, etc.); nature exhibits no such thing as forgiveness; and,
even under the law of Moses, there was a remembrance made of sin, "every year."
The unique glory of the Christian faith is that it embraces "the fountain opened for
sin."
"Sin and uncleanness ..." "These two terms together comprise all guilt and
pollution."[5] As Gill said, "An entire volume could be written identifying this
`fountain' as the blood of Christ."[6]
TRAPP, "Zechariah 13:1 In that day there shall be a fountain opened to the house
of David and to the inhabitants of Jerusalem for sin and for uncleanness.
Ver. 1. In that day there shall be a fountain opened] unc fructum poenitentiae
adiungit, saith Calvin here. This is the fruit of their repentance. o sooner mourn
they over Christ, but they are received to mercy. "I said, I will confess my
transgressions unto the Lord: and" (or ever I can do it) "thou forgavest the iniquity
of my sin," Psalms 32:5; that is, both the sting and stain of it, the guilt and the filth,
the crime and the curse. Repent, and your sins shall be blotted out, saith Peter to
those nefarious kill-Christs, Acts 3:19. God will cross the black lines of your sins
with the red lines of his Son’s blood, 1 John 1:6. A fountain shall be opened; not a
cistern, but a spring; a pool better than that of Siloam, which is by interpretation,
Sent, John 9:7, and so a type of Christ, who "loved us, and washed us from our sins
with his own blood, and hath made us kings and priests unto God and his Father; to
him be glory and dominion for ever and ever. Amen," Revelation 1:5-6. To seal up
this matchless mercy to us, he sent first, by the hand of his forerunner, and baptized
those that repented for the remission of sins, Matthew 3:2, Acts 2:38, and
afterwards he set wide open this blessed fountain, this laver of "regeneration, and
renewing of the Holy Ghost," Titus 3:5. Saying by his ministers to every believer, as
once to Paul, "Arise, and be baptized, and wash away thy sins, calling on the name
of the Lord," Acts 22:16; whereunto salvation is promised, Romans 10:18, Joel 2:22.
Baptism also is said to save us, 1 Peter 3:21, sc. sacramentally, for it sealeth up
salvation to the believer, Mark 16:16, and is of perpetual and permanent use to him,
for that purpose, his whole life throughout, ut scaturigo semper ebulliens, as a
fountain bubbling up to eternal life. Here then the sacrament of baptism is
prophesied and promised. And hence, haply, the baptism of John is said to have
been from heaven, Matthew 21:25. All the Levitical purifications pointed to this
king’s bath of Christ’s meritorious blood, this everflowing and overflowing
fountain, for the grace of our Lord Jesus hath abounded to flowing over (as St
Panl’s expression is) with faith and love which is in Christ Jesus. either can it ever
be dried up, as was the river Cherith, the brooks of Tema, &c., but is an
inexhausted fountain, a fresh running spring, for all that have but a mind to make
toward it. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem,

9. saith Luther; Christ is still as fresh and sovereign to me as if this very hour he had
shed his blood. He was the Lamb slain from the beginning of the world; and shall be
so to the end thereof. Cruci haeremus, sanguinem sugimus, et intra ipsa
Redempteris nostri vulnera figimus linguam, saith Cyprian of the Lord’s Supper;
i.e. We cleave to the cross at this holy ordinance; we suck Christ’s blood, we thrust
our tongues into the very wounds of our Redeemer, and are hereby purged from all
pollutions of flesh and spirit.
To the house of David, and to the inhabitants of Jerusalem] i.e. To all sorts and
sexes of penitents, be they noble or ignoble, strong Christians or weak, [Zechariah
12:8] none shall be secluded from this fountain, thus opened or exposed to all, not
sealed and shut up, as that Song of Solomon 4:12 "God is no respecter of persons:
but in every nation he that feareth him, and worketh righteousness, is accepted with
him," Acts 10:34-35.
For sin and for uncleanness] i.e. For all sorts of sins, though they be such as in their
desert do separate us from communion with God and company of men, [Leviticus
12:1-8 Leviticus 15:1-33] render us worthy to be excommunicated, proscribed, and
banished out of the world, as pests and botches of human society, by a common
consent of nations; as the obstinate Jews are at this day for their inexpiable guilt in
crucifying Christ. The Vulgate here hath it, Ad ablutionem peccatoris et
menstruatae, For washing clean the sinner and the menstruous woman; alluding (as
doth also the Chaldee) to the waters of expiation made of the ashes of a red cow,
umbers 19:11; umbers 19:17; see the note there; and importing the purging both
of he-sinners and she-sinners; or, as some will have it, both of actual and original
sin. Lo, this is the virtue of Christ’s merit and spirit, 1 Corinthians 6:10-11, far
beyond that of Abanah and Pharpar, of Jordan and Siloam, which yet are said not
only to wash and scour, but also to heal and cure. The Saracens naturally stink like
goats; but by washing themselves and their children in the pool of Siloam they
become sweeter. The Turks make use of it to sharpen their eyesight. At Cyzicum
there is a well called Cupid’s well, the water whereof is said to quench the fire of
lust. This is better yet than those baths of Rome, concerning which Seneca no less
wittily than truly complained, Postquam munda balnea inventa sunt, spurciores
sunt qui lavant; or those wanton baths of upper Baden, in Helvetia, much
frequented, yet not so much for health as filthy pleasure. "They that are in Christ
have crucified the flesh with the affections and lusts," Galatians 5:24; they are not
only washed from their wickedness, Jeremiah 4:14, but bereft of their swinish
natures, ne tanquam sus ad volutabrum, not as a pig returning to his watering hole.
2 Peter 2:22.
WHEDO , "Verses 1-3
1. In that day — When the mourning described in Zechariah 12:10-14, will be held.
Shall be a fountain opened — Zechariah 12:10, ascribes the penitential mourning to
the influence of a divinely sent spirit, which creates repentance for sin and leads the

10. people to make penitential supplication; but Jehovah will provide also the means of
purification. The figure is adopted in part from the “water of expiation” ( umbers
8:7), and in part from the “water of impurity” ( umbers 19:9; compare Ezekiel
36:25; Psalms 51:9). The water is only the symbol, the power that will remove the
sin is divine.
To the house of David and to the inhabitants of Jerusalem — See on Zechariah
12:10. High and low will be benefited by the provision.
Sin… uncleanness — It is doubtful that the prophet means to distinguish here
between inward sin and outward uncleanness which results from the former. The
two terms are practically identical in meaning. Every kind of sin and uncleanness
will be washed away. 2.
The names of the idols — See on Hosea 2:17. Idolatry will be blotted out so
completely that even the names of the idols will be forgotten.
The prophets — Since they are to be removed, the author evidently thinks that in
the new era they will prove a hindrance. Since the prophet played a very prominent
part throughout the entire religious history of Israel, many hesitate to believe that
this passage means to announce a complete cessation of all prophetic activity, and
they see here only a condemnation of the so-called false prophets (see on Micah 3:7);
for this view they find support in the fact that the prophets are mentioned here in
close connection with idols and with the unclean spirit. But this fact by no means
proves the point; at the most it proves that all prophecy deserves to be abolished like
idols. The entire context makes it exceedingly probable that the prophet means to
announce the removal of the entire prophetic order. This announcement might be
made for one or the other of two reasons, either the entire prophetic order was
expected to become so corrupt that it would need to be cut off, or the people as a
whole were expected to reach such a perfect knowledge of Jehovah that the
prophetic order would be no longer needed. That the author has in mind the
prophetic order, and not individuals who might possess a prophetic experience, is
clear from Zechariah 13:4-5. There is no reason to suppose that as long as prophecy
existed the entire prophetic order became corrupt or was expected to become
corrupt; at any rate, the utterances of the author of this section prove that in his
days there were still men with sublime spiritual visions. On the other hand, Joel
2:28-30 (compare Jeremiah 31:34), expresses the expectation that in the Messianic
age all flesh would have prophetic experiences, so that there would be no need of a
distinct prophetic order. This hope of Joel, far from contradicting the teaching of
this passage, interprets it. When all the people are blessed with prophetic visions
there will be no need of a prophetic order, hence it will be removed.
Unclean spirit — Literally, the spirit of uncleanness; that is, the spirit, or invisible
inner power, which leads to unclean actions (see on Joel 2:28; compare 1 Kings
22:22).
With Zechariah 13:3 may be compared Deuteronomy 18:20, where the death

11. sentence is pronounced upon the prophet who claims to speak in the name of
Jehovah when in reality he utters his own words.
Father… mother — In that age the obligations to Jehovah will be more sacred than
those arising from the most intimate blood relationship.
Speakest lies… prophesieth — If in that age anyone claims special prophetic gifts,
that claim itself proves him to be a liar and impostor, and so worthy of death.
Thrust him through — Bring to a violent death (compare Zechariah 12:10).
Verses 1-6
PURIFICATIO OF JERUSALEM REMOVAL OF ALL HI DRA CES TO
DIRECT COMMU IO WITH JEHOVAH, Zechariah 13:1-6.
The penitential mourning and supplication will not be in vain. Jehovah will be
merciful, remove all sin, and bring about a complete moral transformation in the
inhabitants of Jerusalem. Intimate fellowship with Jehovah will be restored, and
everything that in any way might hinder direct communion will be swept away.
ELLICOTT, "(1-3) Some critics consider that Zechariah 12, Zechariah 13:1-6, and
Zechariah 14 were composed in the time of Jehoiakim (cir. 600), or that Zechariah
14 was written a little later, when the confidence of victory expressed in the earlier
chapters was considerably lessened on account of the more threatening position of
political affairs. To this we can only reply that, if so, the prophet was a false
prophet, and proclaimed “Peace, peace, when there was no peace;” and we, at least,
are not inclined to undertake the responsibility of making such a statement
concerning the author of these chapters. We suggest that these verses should be
placed between Zechariah 12:9-10.
BE SO , ". In that day — When the Lamb of God shall be offered up a sacrifice
for mankind, and the gospel shall be preached, in which the glad tidings of our
redemption are published. This seems to be a continuation of the prophecy begun at
the ninth verse of the preceding chapter; and the meaning to be that, through the
atoning sacrifice of the Messiah, the repentance and humiliation there described
should be accepted of God, and followed with a full pardon and gracious
communication of sanctifying grace to the penitent. There shall be a fountain
opened — “The blood of Christ, which cleanseth from all sin, (1 John 1:7,) is
manifestly here intended, the Jews being, upon their repentance and conversion, to
be admitted to all the privileges of the Christian covenant.” Probably there may be
an allusion in the words “to the one great spring at Jerusalem, (mentioned Isaiah
7:3,) which served the uses of king and people.” See Vitringa. The spouse of Christ,
his church, is a spring shut up, a fountain sealed, Song of Solomon 4:12; but Christ
is to sinners a fountain opened: under the law, he was as the waters of the temple for
the Jews; but now his merits are opened to us Gentiles, free for all, and of easy
access, and of sovereign virtue to heal. For sin and for uncleanness — The original
words here used, ‫חשׂאת‬ and ‫,נדה‬ are “legal terms; the former denotes sin generally,

12. or any transgression of the law which required atonement, and is sometimes put for
the means of purification from it, umbers 19:9-17; the latter is used for that
uncleanness, or legal defilement, which secluded a man from all intercourse with
God, and holy things. ow whatever efficacy the blood of bulls and of goats, and the
ashes of a heifer, sprinkled on the unclean, had to purify from legal sin and
defilement, the same is ascribed to the blood of Christ in the Christian dispensation,
for purging the conscience of a sinner from the guilt of dead works, or moral
pollution.” — Blayney. The legal washings were but shadows and types of this
matchless, healing, purifying fountain, which never fails to heal all those that apply
to it. It must be observed, likewise, that spiritual graces and influences,
communicated by the Holy Spirit, are also compared to a fountain, Joel 3:17; and by
these sinners are represented as being washed and cleansed, Ezekiel 36:25; Titus 3:5
EXPOSITOR'S BIBLE COMME TARY, "Verses 1-6
4
9. FOUR RESULTS OF JERUSALEM’S DELIVERA CE
Zechariah 12:8-14; Zechariah 13:1-6
Upon the deliverance of Jerusalem, by the help of the converted Judah, there follow
four results, each introduced by the words that it happened "in that day".
[Zechariah 12:8-9; Zechariah 13:1-2] First, the people of Jerusalem shall themselves
be strengthened. Second, the hostile heathen shall be destroyed, but on the house of
David and all Jerusalem the spirit of penitence shall be poured, and they will lament
for the good shepherd whom they slew. Third, a fountain of sin and uncleanness
shall be opened. Fourth, the idols, the unclean spirit, and prophecy, now so
degraded, shall all be abolished. The connection of these oracles with the preceding
is obvious, as well as with the oracle describing the murder of the good shepherd.
[Zechariah 13:7-9] When we see ‘how this is presupposed by Zechariah 12:9 ff., we
feel more than ever that its right place is between chapters 11 and 12. There are no
historical allusions. But again the language gives evidence of a late date. And
throughout the passage there is a repetition of formal phrases which recalls the
Priestly Code and the general style of the post-exilic age. otice that no king is
mentioned, although there are several points at which, had he existed, he must have
been introduced.
1. The first of the four effects of Jerusalem's deliverance from the heathen is the
promotion of her weaklings to the strength of her heroes, and of her heroes to divine
rank. [Zechariah 12:8] In that day Jehovah will protect the inhabitants of
Jerusalem, and the lame among them shall in that day be like David himself, and the
house of David like God, like the Angel of Jehovah before them.
2. The second paragraph of this series very remarkably emphasizes that upon her
deliverance Jerusalem shall not give way to rejoicing, but to penitent lamentation
for the murder of him whom she has pierced-the good shepherd whom her people
have rejected and slain. This is one of the few ethical strains which run through

13. these apocalyptic chapters. It forms their highest interest for us. Jerusalem’s
mourning is compared to that for "Hadad-Rimmon in the valley" or "plain of
Megiddo." This is the classic "battlefield of the land," and the theatre upon which
Apocalypse has placed the last contest between the hosts of God and the hosts of
evil. In Israel’s history it had been the ground not only of triumph but of tears. The
greatest tragedy of that history, the defeat and death of the righteous Josiah, took
place there; [2 Chronicles 35:22 ff.} and since the earliest Jewish interpreters the
"mourning of Hadad-Rimmon in the valley of Megiddo" has been referred to the
mourning for Josiah. Jerome identifies Hadad-Rimmon with Rummani, a village on
the plain still extant, close to Megiddo. But the lamentation for Josiah was at
Jerusalem; and it cannot be proved that Hadad-Rimmon is a place-name. It may
rather be the name of the object of the mourning, and as Hadad was a divine name
among Phoenicians and Arameans, and Rimmon the pomegranate was a sacred
tree, a number of critics have supposed this to be a title of Adonis, and the mourning
like that excessive grief which Ezekiel tells us was yearly celebrated for Tammuz.
{Ezekiel 8:14] This, however, is not fully proved. Observe, further, that while the
reading Hadad-Rimmon is by no means past doubt, the sanguine blossoms and fruit
of the pomegranate, "red-ripe at the heart," would naturally lead to its association
with the slaughtered Adonis.
"And it shall come to pass in that day that I will seek to destroy all the nations who
have come in upon Jerusalem. And I will pour upon the house of David and upon all
the inhabitants of Jerusalem the spirit of grace and of supplication, and they shall
look to whom they have pierced; and they shall lament for him, as with lamentation
for an only son, and bitterly grieve for him, as with grief for a first-born In that day
lamentation shall be as great in Jerusalem as the lamentation for Hadad-Rimmon in
the valley of Megiddo. And the land shall mourn, every family by itself: the family
of the house of David by itself, and their wives by themselves; the family of the
house of athan by itself, and their wives by themselves; the family of the house of
Levi by itself, and their wives by themselves; the family of Shime’i by itself, and
their wives by themselves; all the families who are left, every family by itself, and
their wives by themselves."
3. The third result of Jerusalem’s deliverance from the heathen shall be the opening
of a fountain of cleansing. This purging of her sin follows fitly upon her penitence
just described.
"In that day a fountain shall be opened for the house of David, and for the
inhabitants of Jerusalem, for sin and for uncleanness." {Cf. Ezekiel 36:25;, Ezekiel
47:1}
4. The fourth consequence is the removal of idolatry, of the unclean spirit, and of
the degraded prophets from her midst. The last is especially remarkable: for it is not
merely false prophets, as distinguished from true, who shall be removed; but
prophecy in general. If is singular that in almost its latest passage the prophecy of
Israel should return to the line of| its earliest representative, Amos, who refused to
call himself prophet. As in his day, the prophets had become mere professional and

14. mercenary oracle-mongers, abjured to the point of death by their own ashamed and
wearied relatives.
"And it shall be in that day-oracle of Jehovah of Hosts-I will cut off the names of the
idols from the land, and they shall not be remembered any more. And also the
prophets and the unclean spirit will I expel from the land. And it shall come to pass,
if any man prophesy again, then shall his father and mother who begat him say to
him, Thou shalt not live, for thou speakest falsehood in the name of Jehovah; and
his father and mother who begat him shall stab him for his prophesying. And it
shall be in that day that the prophets shall be ashamed of their visions when they
prophesy, and shall not wear the leather cloak in order to lie. And he will say, o
prophet am I! A tiller of the ground I am, for the ground is my possession from my
youth up. And they shall say to him, What are these wounds in thy hands? and he
shall say, What I was wounded with in the house of my lovers!"
SIMEO , "CHRIST, THE FOU TAI OPE ED
Zechariah 13:1. In that day there shall be a fountain opened to the house of David,
and to the inhabitants of Jerusalem, for sin, and for uncleanness.
THE various metaphors by which our Lord is described in Scripture, while they
give just representations of him, are frequently calculated in a peculiar manner to
impress the minds of those who heard them. This remark admits of the fullest
confirmation from our Lord’s own discourses [ ote: See John 6:35; John 11:25.]: it
may also be illustrated by the prophecy before us. The Jews had heard of the
wanderings of their ancestors in the wilderness; and they had themselves traversed
a much larger tract of country in their return from the Babylonish captivity. To
them therefore the tidings of a fountain to be opened would convey very strong and
pleasing sensations. or shall we be unaffected by them if we lament our spiritual
defilements.
We propose to consider,
I. The meaning of the prophecy—
The Scriptures often mention a time under the expression “that day”—
[This expression sometimes refers to the apostolic, and sometimes to the millennial
period. It is to be understood in this place as designing the former. That was a day
in comparison of which all preceding ages were but as the morning dawn: then the
mists of Gentile ignorance and Jewish superstition were dispelled before the Sun of
Righteousness.]
At that period Christ was to be known under the notion of “a fountain”—
[Christ is frequently spoken of under the metaphor of a fountain [ ote: Jeremiah
2:13. Isaiah 12:3.]. He virtually applies the name to himself [ ote: The Jews after

15. their return from Babylon used on a certain day to fetch water in a joyous and
triumphant manner from the pool of Siloam, in reference, it is supposed, to Isaiah
12:3. And on that day our Lord addressed them, and pointed them to himself as the
true well of salvation, John 7:37-38.]. He is described nearly by the same character
even in heaven [ ote: Revelation 22:1. The river, which John beheld, proceeded out
of the throne of the Lamb.]. He justly answers to this description, having within
himself an inexhaustible source of blessings.]
He was to be a fountain “opened”—
[From eternity was he as “a fountain sealed,” having in himself all fulness, before
there existed any creatures to whom he might impart of it. Before his incarnation he
afforded a scanty measure of his Spirit [ ote: The meanest Christian is more
enlightened than the greatest of the prophets, Luke 7:28.]. At the time of his death
he properly became a fountain opened.]
The persons for whom it was to be opened were “the house of David,” &c.—
[“The house of David” are the spiritual seed of Christ [ ote: He is the root as well as
the offspring of David, Revelation 22:16.]. “The inhabitants of Jerusalem” are the
members of the Christian Church. Both together import all believers, high and low,
rich and poor; none are excluded who wish to participate his blessings.]
The end for which it was to be opened was, to cleanse from “sin”—
[There had been fountains for ceremonial uncleanness [ ote: There was a brazen
sea, above fifty feet in circumference, and almost ten in depth, wherein the priests
were to wash their hands and feet: there were also ten lavers wherein the things
offered for sacrifice were washed, and from whence the water for the sprinkling of
the offerers was taken, 2 Chronicles 4:6.]. There were also fountains for the cure of
bodily disorders [ ote: The pool of Siloam, whither our Lord sent the blind man to
wash, (John 9:11.) and which was typical of Him who was the Shiloh of the tribe of
Judah, (Genesis 49:10.) and eminently the sent of God. Compare John 9:7; John
6:38-40. Bethesda was still more appropriate to this use, John 5:2-4.]. But Christ
was a fountain for moral defilement, and spiritual maladies.]
In due season this prophecy received its accomplishment.
II. The completion of it—
From the incarnation of Christ this fountain was more fully exhibited: during his
ministry its waters flowed in partial streams; but at his death it was fully opened:
It was broken open on the cross—
[In our Lord’s agony, the blood had flowed through every pore [ ote: Luke 22:44.]:
previous to his crucifixion his back had been torn with scourges [ ote: John 19:1.

16. Psalms 129:3.]: the crown of thorns pierced his sacred temples [ ote: Mark 15:17;
Mark 15:19.]: his hands and feet were nailed to the accursed tree [ ote: Psalms
22:16.]; and his side, pierced with the spear, emitted blood and water [ ote: John
19:34. This imported that he should cleanse both from the guilt and power of sin, 1
John 5:6.]. Thus did men and devils concur in breaking open this fountain. The
dying thief was made a monument of its cleansing efficacy [ ote: Luke 23:43.].]
It was set open on the day of Pentecost—
[Then the Spirit was poured out in a more abundant measure: thousands, even of
the murderers of our Lord, were cleansed by it. The effects produced were
instantaneous and abiding [ ote: Acts 2:42-47.]: the blackest guilt was purged, the
most ferocious natures changed. or was its influence to be confined any longer to
one age or nation.]
It was left open in the promises to all succeeding generations—
[We may say of this fountain as St. Paul does of the Gospel [ ote: Romans 10:6-
8.]—. The word is the channel in which it flows: it has already spread its streams to
the ends of the earth [ ote: Romans 10:18.]: it will flow till that prophecy be fully
accomplished [ ote: Habakkuk 2:14.]—: the invitations to it are yet sounding in the
ears of all [ ote: Isaiah 55:1. Revelation 22:17.]—.]
Address—
1. To those who expect salvation while they live in sin—
[If men could be saved in their sins, why was this fountain opened? Would God
have given up his Son to death without necessity? or shall they who neglect the
fountain be cleansed like those who wash in it? Let none deceive their own souls: to
wash in this fountain is the one thing needful. They who cry with the leper, shall
receive the same answer [ ote: Matthew 8:2-3.]—.]
2. To those who hope to cleanse themselves in some other way—
[Many hope to wash away their guilt by tears of repentance. But would God have
opened this fountain, if any other would have sufficed? How lamentable that there
should still be such cause for those expostulations [ ote: 2 Kings 5:13.]—! Let those
who say like Peter, remember the answer given him [ ote: John 13:8.]—.]
3. To those who doubt whether they may come to this fountain—
[Many imagine that the greatness of their guilt is a bar to their acceptance; but the
fountain was opened for sin and for uncleanness. What would have been the effect
of such hesitation at the pool of Bethesda [ ote: John 5:4; John 5:7.]? Be it
remembered that all, who have a need, have a right to wash: let every one then press
forward, lest he lose the blessing.]

17. 4. To those who have experienced its cleansing efficacy—
[It is in you that the efficacy of this fountain must be seen. Let it appear that it has
cleansed you from earthly and sensual desires. But still you have need to wash in it
daily [ ote: We contract defilement every step we take. Bishop Beveridge justly
observes, “Our very tears need to be washed, and our repentances to be repented
of.”]. This do, and you shall soon join in that triumphant song [ ote: Revelation 1:5-
6.]—]
PULPIT, "Zechariah 13:1
In that day. At the time when the great mourning (Zechariah 12:1-14.) takes place,
or, more generally, in the Messianic period, when all these things shall be fulfilled.
Shall be a fountain opened, etc. Shah be opened and continue open. The allusion is
to the lustral rites practised in the consecration of the Levites, who were to have
"water of sin" sprinkled on them, and to "the water of separation," or "water of
uncleanness" (the word found in our passage), used for purposes of legal
purification (see umbers 8:7; umbers 19:9). Instead of this merely ceremonial
cleansing, there should be in the Christian Church the cleansing of the soul by the
blood of Christ (1 Peter 1:2; 1 John 1:7). Septuagint, ἔσται πᾶς τόπος διανοιγόµενος,
"Every place shall he opened." The house of David and the inhabitants of Jerusalem
represent the whole nation, as in Zechariah 12:10; the cleansing is as universal as
the sin (see the announcement in Ezekiel 36:25; Ezekiel 47:1-12; Joel 3:18). For sin
and for uncleanness. The latter word is used for the separation on account of
uncleanness (Le 15:20, etc.); and the two terms together comprise all guilt and
pollution.
BI, "In that day there shall be a fountain opened, etc.
The Fountain of Life
To what can the prophet refer but the exclamation of John, “Behold the Lamb of God,
that taketh away the sin of the world.”
I. Explain the promise.
1. The fountain. This image holds forth the Redeemer. In distinction from creatures,
which are “cisterns, broken cisterns, that can hold no water,” He may well call
Himself the “Fountain of living waters.” He shall possess a plenitude Himself. The
fulness of the Christian is derived and limited: it is the fulness of a vessel. The vessel
is supplied from the fulness of a fountain. This fountain is the Lord Jesus. His
fulness is original and boundless. It is the fulness of a spring.
2. The fountain was to be opened. A fountain, sealed would be useless; it would only
provoke desire. What would the Saviour’s excellencies and benefits be to us if
unattainable and inaccessible? The fountain was actually opened in His sufferings.
The apostles laid it open doctrinally, in their preaching and in their epistles.
3. This fountain is opened for sin and for uncleanness. There had been provisions for
ceremonial pollution, under the Mosaic economy. The brazen sea. Ten layers. See
also the Pool of Siloam. Sin is uncleanness. Its very nature is contamination. Sin is a

18. pollution the most deep and diffusive. The very conscience is defiled. It is the
“abominable thing.” But there is a fountain that washes out even the stains of the
soul,—and of sin. And it was opened for this very purpose.
II. To improve the truth contained in the promise. Five classes have a relation to the
truth before us.
1. The ignorant. Such as cry, “Peace, peace, when there is no peace.”
2. The presumptuous. Antinomian perversion is worse than mere ignorance.
3. The self-righteous, who hope to cleanse themselves in some other way.
4. The fearful. For it is no easy thing to satisfy the conscience of awakened sinners.
5. Those who by faith have applied to the Saviour, and who know by experience that
there is indeed a fountain opened for sin and uncleanness. (William Jag.)
The fountain for sin
I. What they needed. Two things: deliverance from guilt and condemnation, and
deliverance from 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, and the “uncleanness” points to those unholy and
hellish principles and dispositions in the soul from which the guilt originated, by which
the fearful act was prompted. The guilt was deep. The depth of moral debasement and
violence was fearful from which they who had been guilty of it required to be purified.
II. How these blessings are provided for them.
1. What is the fountain? It is a twofold figure, comprehending the grace of Christ’s
Spirit as well as the virtue of Christ’s blood, cleansing as well as forgiveness. Theme
blessings are always found in union. Christ died that sinners might be both pardoned
and purified; and the two designs were emblematically indicated by the mingling of
the blood and water that flowed from His pierced heart. The fountain means at once
the blood of Christ’s atonement and the grace of Christ’s Spirit; the one required for
forgiveness, and the other for regeneration and cleansing: the two, however, being
inseparable; the faith which interests in the pardoning virtue of the blood, being the
product of the grace of the Spirit, and the grace of the Spirit effecting the renewal
and sanctification of the soul by means of the doctrine which makes known the
pardoning virtue of the blood: it being the same faith, under the agency of the same
Spirit, which at once justifies and sanctifies. And it is thus that the blood is
represented as the means of purifying as well as of procuring pardon.
2. When was this fountain opened? When Christ died; when His blood was shed on
the cross, for the remission of sins; when the blood and the water flowed in union
from His pierced side. While strictly and properly, the fountain was opened then,—it
might be said to have been opened from the time when it came first to be needed,—
from the time when man sinned. It was then opened by anticipation. The first
promise opened it. The moment man became a sinner he needed the two blessings of
pardon and sanctification.

19. 3. How is it here said to be opened “in that day”? The answer is, that although there
have now and then, since the judgments of God overtook the Jewish people for their
unbelief, been instances of Jews brought to acknowledge Jesus as the Messiah and
Saviour, and to obtain salvation by faith in Him; yet to the large mass of that
dispersed, and for the time divinely abandoned people, the fountain has not been
open. It has been sealed; sealed by themselves, and for their unbelief judicially sealed
by God. When the time of mercy arrives the fountain shall, in God’s providence and
by God’s grace, be opened for their cleansing from their guilt and their pollution. It is
said of them, “They shall look on Me whom they have pierced, and shall mourn.”
4. For what purpose? Two—the washing away of guilt, and the washing away of
moral defilement. Both these purposes were in the mind of God, as to be alike
effected by the mediation of the Son. That the guilt of sin might be fully taken away,
and thus the sinner escape its punishment, atonement was necessary.
5. For what persons? not simply for the restored of Israel,—but for the “house of
David and the inhabitants of Jerusalem.” The idea thus conveyed is that of all ranks,
from the royal occupants of the palace to the tenants of the meanest dwelling. All
shall be stricken through with the conviction and alarm; all shall feel the bitterness
of contrition; all shall mourn. And for all, in like manner, the fountain shall be
opened. All shall need it. All shall have access to it. All shall avail themselves of it.
(Ralph Wardlaw, D. D.)
The best fountain
It is a beautiful thing to see a fountain playing. Fountain in the text is the best fountain.
What is meant by this fountain? It means the blood which Jesus shed when He hung
upon the cross. It is in consequence of what Jesus then 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. Because it is easy to get at. No long journey is needed. You may find it everywhere.
2. It never changes. Other fountains are sometimes in full play, and sometimes very
feeble. Illustrate by the Pool of Bethesda. This is always the same.
3. Because of its wonderful powers. Some fountains cure diseases and restore health.
This is designed for the souls of men. This has a wonderful cleansing power, and a
wonderful healing power, and a wonderful preserving power against the worms of
pride and selfishness that may imperil our souls, as they do the good ships; a
wonderful beautifying power, and a wonderful saving power. (R. Newton, D. D.)
Christ our fountain
I. Wherein is Christ a fountain? When it is said Christ is our fountain, it holds forth two
things:
1. Fulness. A fountain is not like a cistern; a cistern may be full, but the fulness of it
may be emptied; so may the fulness of a fountain too, but then a fountain, or a
spring, fills itself again immediately. So doth not a cistern. A cistern may be full, but
it doth not rise up and run over, as a fountain doth, and that continually. For this
reason the corrupt nature in us is compared to a fountain (Jer_6:7)—bubbling up in

20. vain thoughts, inordinate desires, corrupt affections. Now, in Jesus Christ there is a
fulness, and it is a fountain-fulness (Col_1:19), fulness—all fulness, and all fulness
dwelling, and by the good pleasure of the Father. What is He full of? The two things
that our poor souls have most need of towards the making of us happy. Merit and
righteousness for justification; and spirit and grace for sanctification. He hath merit
enough; His merit is of infinite value, sufficient to take away all sin (Heb_7:25)—able
to save. He hath Spirit enough, to sanctify us throughout, to break the power of every
lust, to strengthen us to every good word and work. He is such a fountain as can
open in us a fountain, springing up into eternal life (Joh_4:14; Joh_1:16).
2. Uses—fulness. A fountain is of great use. What striving was there in Abraham’s
time, and Isaac’s time, and Jacob’s time, about wells of water (Gen_21:1-34; Gen_
26:1-35). When Achsah was to ask a boon of her father Caleb, Give me, said she,
springs of water (Jdg_1:15). Were we to ask but one thing of our heavenly Father,
there were reason it should be, Lord, give us a fountain. Why, blessed be His name,
He hath given us one. Not only springs of water, useful for our outward man, a land
of springs, like Canaan but a Christ, a Christ for our souls. A fountain of water is
useful for three things—
(1) For quenching of thirst. How glad is the weary traveller, or labourer, of a
spring of water; though it be but fair water. Oh, says he, it hath saved my life. The
Israelites in the wilderness, when there was no water, what an affliction was it to
them. When they had it, it was sweet as honey and oil (1Co_10:4). Now, this
fountain is very useful for this purpose. Is thy soul athirst?—athirst for peace,
pardon, life, salvation, for grace, strength? Here is a fountain for thee, come and
drink (Isa_55:1)—buying frightens; therefore, come freely. Thou art called (Joh_
7:37; Rev_22:15). See the discourse of our Lord Jesus with the woman of
Samaria (Joh_4:10-14). Alas! the most of men know not what this means—they
are sensible of no need, and therefore of no desire, but (Psa_42:1) “As the hart
panteth after the water brooks, so panteth my soul after Thee, O God.”
(2) For washing away filth. Water cleanses; we could not tell what to do without
it—to make our bodies, our clothes, comfortable. This fountain also is cleansing.
Sin defiles, leaves a blot, a stain, upon the soul. It is uncleanness. The guilt of it is
so: from that we are washed by the blood of Christ, satisfying God’s justice and
making atonement; also purging the conscience (1Jn_1:7; Rev_1:5; Heb_9:14).
The corrupt nature, which is the root and principle of it, is so (Psa_14:3). From
this the Spirit of Christ washes in the laver of regeneration (Tit_3:4-5; 1Co_6:11).
(3) For watering the earth and making it fruitful. They use to have fountains for
that purpose in their gardens, to be ready in a dry season to fetch water to refresh
the plants. Herein also Christ is our fountain. Did He not water us every moment,
grace in us would languish and die (Isa_27:3; Isa_44:3-4). Now, it is the second
of these especially that this text speaks of—Jesus Christ is a cleansing fountain;
we have need of Him as such, for we are filthy and defiled.
II. What kind of fountain is the Lord Jesus? As a cleansing fountain He hath these
properties.
1. He is full, He hath enough wherewithal to cleanse us; merit enough, spirit enough.
Under the law they had cleansing appointments as to ceremonial pollutions, but ours
is beyond theirs. They had blood, but it was but the blood of bulls and goats, and that
in a bason only; but we have the blood of the Son of God, not in a bason, but a
fountain full of it. They had water; one particularly, called the water of purification,

21. made of the ashes of a red heifer. Open and free as to terms. We say—What is freer
than a gift? He is the gift of God (Joh_4:10), the free gift (Rom_5:1-21.), the
unspeakable gift (2Co_9:15). Though thou hast no worthiness, no matter, He is
worthy. Cordial acceptance makes Him ours. He forgives freely (Isa_43:25).
2. The only fountain. Besides Him there is no other (Act_4:12). We may think,
perhaps, as Naaman—“Are not Abana and Pharpar, rivers of Damascus, better than
all the waters of Israel? may I not wash in them, and be clean?” (2Ki_5:12). But no
other fountain will do.
III. The application, in four particulars.
1. Here is matter for thanksgiving to God, who—
(1) Appointed this fountain in the counsel of His will from all eternity (Joh_
3:16).
(2) Opened it in the fulness of time, after it had been shut for four thousand
years (Gal_4:4).
(3) Opened it to us; to us of this nation, country, neighbourhood, of this present
age and generation. We are within hearing of the joyful sound.
(4) And specially, that He hath brought us to it and washed us in it. This is
certainly the mercy of mercies,—“Unto Him that loved us, and washed us from
our sins in His own blood” (Rev_1:5). This is more than angels can say. When ten
lepers were cleansed, only one returned to give thanks (Luk_17:1-37).
2. Here is matter for conviction. Convincing! Of what? Of your need of this fountain
to wash in. That which is unclean doth certainly need washing; but thou art unclean,
I mean, thy soul, thy mind, thy conscience; inwardly, spiritually. I am sure thou wast
so by nature; born in guilt and filth; like an infant weltering in blood and pollution
(Eze_16:1-63). And art thou washed? When, and how? And by whom, and with
what? I am sure that every sin thou hast committed hath added to that original
pollution, and hath made thee more and more filthy (Psa_106:39; Mat_15:19-20).
Even vain thoughts (Jer_4:17). So is the world also (Jas_1:27). Nay, our best duties
have their pollutions (Isa_64:6). But there is one particular kind of sins, those
against the seventh commandment, that is especially called uncleanness. And have
we been in no sort guilty of that, neither in thought, word, nor deed? (Philip Henry.)
The fountain opened
I. A fountain. Water is much valued in the East. We cannot wonder that spiritual
blessings are so often exhibited to us in Scripture under images borrowed from water.
These images found their way at once to the understandings and feelings of Jewish men.
The Lord Jesus is meant by the text. He is represented as a fountain for a particular
purpose; not for the thirsty to drink from, but for the unclean to wash in. Here again the
text carries us into eastern climes. Bodily ablutions are much more common there than
among us. With the Jews, too, they partook sometimes of a sacred character. The
prophet mentions two things, sin and uncleanness, but he has only one in his mind—sin
under the figure of uncleanness. Does uncleanness degrade whatever it touches? So has
sin degraded us. Is uncleanness a disgusting and loathsome thing? If there is anything
disgusting in the universe, it is sin. When God calls it by this name, He represents it as
some thing which He cannot bear to look upon. In the text is a remedy for this hateful

22. evil. It is a suitable, a real, effectual remedy for it. It is a fountain that can remove
uncleanness, and is intended to remove it. This fountain is nothing else than the
precious blood of 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 away with it, frees the soul from it, makes our condition as safe, and in the end as
happy, as though we had never sinned. This effectual remedy for sin is here described as
an abundant, lasting remedy. Thousands may wash in it, and it will be as everflowing as
ever, able to cleanse thousands and thousands more.
II. For whom this fountain is intended. For the Jews first, then for all others.
1. The utter insufficiency of all rites and ordinances to cleanse the soul from sin.
Who were these men? The very men to whom pertained the law, with all its
sacrifices. When guilt oppressed or conscience disquieted them, they could in a few
minutes be in their temple, and sharing in its sacrifices and service. But the text
addresses them as if they were the very heathen. All their legal ordinances could not
expiate their guilt. I is the same with our Christian sacraments. God has ordained
them, not to take away sin, but to keep us mindful of it, and of that blood which can
take it away.
2. We are taught here the all-sufficiency of Christ’s blood to cleanse the soul. There is
no guilt too great for the blood of Christ to wash out, no sinner whom He cannot
recover and save.
III. The time when this fountain shall be opened to these sinful men. “In that day.” The
day of our 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 of Christ without repentance.
2. Wherever there is real repentance there also will God give in the end a real
knowledge of His salvation. Would that we might all learn from this Scripture to seek
for ourselves a deeper consciousness of sin, a more heartfelt and abiding sorrow on
account of it! (C. Bradley.)
The fountain for sin and uncleanness
The prophet leads us to consider the legal uncleannesses so much and so fully developed
in the Old Testament, and leads us through them to look at the great disease of sin—the
leprosy of the soul.
I. The great uncleanness—the spiritual leprosy of the soul. This is that that defileth a
man. It is not poverty; it is not sickness nor disease—however terrible or however sinful.
That which defileth a man. This inward leprosy maketh a man an offence to God. This
evil pervadeth the world, and yet men are as insensible of it as if there were no truth in
it.
II. A fountain open for sin and for uncleanness. The fountain is the blood of Jesus. A
bubbling fountain, ever full, ever abundant.
III. This fountain is said to be opened. Formerly, this fountain exclusively belonged to
the priests and to the Jews; now, it is for the whole house of David, and for all the
inhabitants of Jerusalem. There it stands, a fountain without cover, open and free for the
very vilest. (J. H. Evans.)

23. The fountain opened
The text contains one important prediction which was fulfilled in Christ. It relates to the
consequences of His death, with regard to His people, and shows of what great
importance this event was to the whole Christian Church. The accomplishment shows
with what confidence and comfort we may rely on the great doctrine of the atonement
which it involves.
I. The promise of provision to be made against the effects of sin.
1. The prophet speaks of a fountain to be opened. A fountain is properly the source
or spring head of waters. Springs or fountains are called, “living,” when they never
cede or intermit, but are always sending forth their streams.
2. The blood of Christ was shed expressly, by appointment of God, and by covenant
with the Son of God, for the expiation of human guilt, and for the cleansing and
purifying of sinful men.
3. There is an inexhaustible fulness and sufficiency of merit in this blood of the
Redeemer for the complete expiation of human sin. In its atoning and cleansing
properties, the blood of Immanuel is as infinite as the mercy of God which it
procures for sinners, and for the exercise of which it prepares the way.
4. This blood of Jesus Christ may he appropriated to the case and wants of any
sinner that comes. Sinners may apply believingly to this blood, and obtain from it,
not only the cleansing they require, but also plenteous forgiveness, substantial peace,
and animating hope.
II. The persons for whom this provision against the effects of sin is promised.
1. By this expression the prophet intended primarily God’s ancient people, the Jews.
But the Jews, as the peculiar people of God, were a type of Christians, and His people
everywhere, It is no presumption in us to conclude, as we have already assumed, that
this promised provision is intended for us.
2. The double phrase may denote both rich and poor in 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
The application of this prophecy to Messiah is beyond all doubt. It contains the
announcement of a divinely appointed and effectual remedy for the guilt and misery of
man.
1. The certainty of this provision. “There shall be a fountain.”
2. The perpetuity of this provision.
3. The freeness of this provision.
4. The sufficiency of this provision. (W. G. Barrett.)

24. The Lord Jesus Christ a fountain
I. In what sense may the Lord Jesus be depicted as the fountain opened? In opposition
to those many broken cisterns of human invention to which men are prone to apply. In
opposition to those rivulets, those brooks, which are occasionally good, but which soon
flow away and are lost. Under the law there were various layers prepared for the purpose
of purifying from ceremonial guilt and pollution. Jesus is a fountain in opposition to all
these types and images. The Lord Jesus is the fountain, because He Himself in His own
power, in His own essence, contains inexhaustible and perpetual fulness.
II. For what purpose the Lord Jesus is this fountain. For sin and for uncleanness. All sin
is uncleanness. Repeating the expression gives more enlarged views of the efficacy of
faith, and the grace of our Lord. For the purpose of giving comfort and peace to the
believer the terms are doubled. This fountain cleanses not only from the guilt of sin, but
also from the accusing and terrifying power of sin in the conscience.
III. To whom is it opened? “The house of David and inhabitants of Jerusalem.” In the
East there were often contentions over fountains; this one is free to all. An open
fountain, to which all ranks, all stations, all ages, all conditions, may repair. (Archdeacon
Law.)
The fountain opened
I. The fountain that is opened.
1. The plenitude of Divine grace. It is not a wasting stream, that soon exhausts its
store, but a never-failing fountain, ever flowing in plenteous supplies for every
demand. The Lord Jehovah is emphatically styled, “The God of all grace.” Millions
have been refreshed by this fountain, and still it is undiminished. There is “enough
for all, and enough for evermore.”
2. The freeness of Divine grace. It is not a fountain sealed up, and forbidden; but
freely opened and accessible to all. None are excluded from participating its richest
blessings (Rev_22:17). No personal merit, or moral worthiness, is required in its
willing recipients.
II. The period when it was opened. “In that day,” etc. When this expression occurs in the
prophetic writings, it generally refers to the actual appearing, or spiritual reign of the
Messiah. But we ought to notice respecting this fountain, that—
1. It was virtually opened in the original scheme of redemption. According to God’s
gracious promise to mankind, Christ is called, “The Lamb slain from the foundation
of the world.”
2. It was actually opened in the mediatorial work of the Redeemer. When the fulness
of time was come, Christ was manifested in the flesh, to accomplish the will of God,
and procure the salvation of sinners. He then fully opened this fountain, by fulfilling
all righteousness in His own person—becoming the propitiation for our sins—rising
again for our justification—ascending to heaven to be our Advocate with the Father—
and diffusing an enlarged dispensation of the Holy Ghost; it was ministerially
opened in the labours and writings of the Apostles, as “ambassadors for Christ”
(1Co_1:23-24; 1Co_1:30); and it still continues open.
III. The people to whom it is opened. “The house of David, and the inhabitants of

25. Jerusalem.” It is very evident—
1. This fountain was primarily opened to the Jews. To the Jews Christ was promised,
and to them He came as His own people, according to the flesh. His personal
ministry was generally confined to them; and He commanded His apostles to open
their commission at Jerusalem, and preach the Gospel first to the “lost sheep of the
house of Israel” (Luk_24:46-47).
2. This fountain is now graciously opened to the Gentiles. The blessings of the
Messiah were not to be confined to the Jewish Church, He was sent to be a light of
the Gentiles, and for salvation to the ends of the earth.” “By the grace of God He
tasted death for every man.”
IV. The purpose for which it is opened. It is “for sin and for uncleanness.” This implies—
1. A fountain is opened for the expiation of sin. The death of Christ was a perfect
sacrifice, by which an atonement was made for the sins of mankind.
2. A fountain is opened for the destruction of sin. It must not only be sacrificially
expiated, but personally destroyed. The Son of God effects this destruction by the
merit of His death, and the operation of His grace (Tit_2:14). All sin is moral
uncleanness, and spreads its infectious disease through every power, both of body
and soul. The ceremonial purifications under the law were emblematic of the efficacy
of this fountain (Heb_9:13-14). (Skeletons of Sermons.)
The fountain opened
The fulfilment of this prophecy has never yet taken place, and will probably be
considerably posterior to our times. Though not fulfilled to the Jews, yet, to us the
fountain is opened.
I. What is this fountain? The ancient Jews had their sacrifices, and purifying oblations.
They have now been long without a sacrifice and a priesthood. We are not to understand
that these Levitical fountains will be opened again, as some have dreamed. The blood of
animals might be an instituted means of taking away a ceremonial guilt, which yet left
the sinner as he was before, in regard to the Governor of the world; but it had no fitness
to take away moral guilt, because it failed in the two great principles of a true
atonement,—a manifestation of the evil of sin, and a demonstration of God’s righteous
government. These meet in Christ, who is the true fountain.
II. Its efficacy. In the removal of “sin and uncleanness.”
1. Sin is the “transgression of the law.” The law is transgressed in three ways,—by a
violation of its precepts, by a neglect of its injunctions, and by a defect in its
observance. Bringing all under the penalty of death.
2. Uncleanness (margin, “separation for uncleanness”). Allusion to arrangements in
the Levitical system; typical of the manner in which sin separates between the soul
and God.
III. The day when the fountain is opened. The day of our Lord’s crucifixion. The day
when the Gospel is first preached in a heathen land. The day when a “Spirit of grace and
supplication” is poured out. Whenever a penitent mourns. In every means of grace, that
pardon may be repeated, and our sinful nature cleansed. We need never attend any of
the ordinances of religious worship without receiving a renewed application of the blood

26. of Christ, and a fresh communication of sanctifying grace. (R. Watson.)
The fountain opened
In the text the prophet anticipates the personal manifestation of the Messiah, and the
unspeakable benefits to mankind from His atoning sacrifice.
I. The fountain that is opened. Fountain is a metaphor. It represents the mediatorial
character of Christ. As the source and medium of salvation to the human race. A
fountain opened implies—
1. The plenitude of Divine grace. It is a never-failing fountain, ever flowing in
plenteous supplies for every demand.
2. The freeness of Divine grace. It is not sealed, but freely opened, and accessible to
all.
II. The period when it was opened. “In that day.” This expression, in the prophetic
writings, generally refers to the actual appearing, or spiritual reign of Messiah. It refers
to Christ’s assumption of our nature, and sacrifice for our sins.
1. It was virtually opened in the original scheme of redemption.
2. It was actually opened in the mediatorial work of the Redeemer.
III. The people to whom it is opened.
1. This fountain was primarily opened to the Jews.
2. It is now graciously opened to the Gentiles.
IV. The purpose for which it is opened. It is “for sin and for uncleanness.” This implies—
1. A fountain is opened for the expiation of sin. The death of Christ was a perfect
sacrifice, by which an atonement was made for the sins of mankind.
2. A fountain is opened for the destruction of sin. The ceremonial purifications
under the law were emblematic of the efficacy of this fountain. (C. Simeon, M. A.)
The new economy of grace
It is not to the advent of a person, or to the occurrence of any historical event, that the
prophecy in the beginning of this section refers: what is announced is the establishment
of the economy of grace, the bringing in of the kingdom of God, free access to which
should be given to all, small and great. There was provision made for the cleansing from
sin and uncleanness of all without respect of persons; the Jew first, but also the Greek.
The manifestation of this was by the appearing of our Saviour Jesus Christ, who came to
take away sin by the sacrifice of Himself; but it is the thing done rather than the doer of
it that is here announced. It is for the house of David and the inhabitants of Jerusalem
that this fountain is said to be opened. They seem to err grievously, however, who infer
from this that this prophecy refers to the final conversion of the Jewish people. The
prophets are wont to describe the new dispensation in language borrowed from the
condition and usages of the old, and we interpret them aright when keeping this in view,
we understand their descriptions, not as representations of simple historical facts, but as
serving as the copy and shadow of the heavenly things, and as finding their fulfilment in

27. crises and conditions of the kingdom of God on earth. They go upon the presumption
that the Israel of God was never to be abolished, that its continuity was never to be
interrupted, that though the outward national Israel might be cast off, because of their
rejection of the Good Shepherd, the true Israel, the reality of which the other was but the
symbol, the Israel that was really Israel, should continue forever. This idea our Lord and
His Apostles adopted, and in their teaching and administrations carried out. (W. L.
Alexander, D. D.)
A fountain for sin
Remission of sins and sanctification, purging away the guilt of sin by the grace of God in
forgiving sins through 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 compared to a
springing fountain made open to all, in opposition to the small measure of water carried
into the temple for legal washings. This benefit will be very conspicuous toward
converted Israel, when the Redeemer shall turn iniquity from Jacob.
1. The great and chief privilege of the Gospel is remission and purging of sin, which,
as they are only attainable through faith laying hold on Christ’s blood and the grace
of God offered through Him in the Gospel, so without these, no other advantages by
the Gospel will avail much, or be comfortable.
2. The free grace of God toward lost man, and the virtue of 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. Pardon and virtue for purging of sin is not only purchased, and the way to it made
patent, by the death of Christ, giving access unto God through Him; but is held forth
in the offer of the Gospel and ministry of the Word, that none may pretend
ignorance, nor any who need it seclude themselves from so free an offer, “A fountain
opened.”
4. As the greatest must be in Christ’s reverence for this benefit, even those who have
greatest gifts and are rulers of others, so the meanest in the Church, however they be
not equal to others in gifts, yet have a like interest with them in this saving benefit.
5. When the Lord pours out upon His people the spirit of repentance and
humiliation, it is a forerunner of ample manifestations of the grace of God, in
opening up the treasures of the Gospel by the ministry of the Word, and in granting
of pardon, and growth in purity. For, when “the land shall mourn,” “ in that day
there shall be a fountain opened.” (George Hutcheson.)
A word full of Gospel
The twelfth chapter of Zechariah is principally occupied with the indications of some
particular day. Thus, we read again and again: “In that day” (verse 3); “In that day”
(verse 4); “In that day” (verse 6); “In that day” (verse 8); “In that day” (verse 9); and “In
that day,” in the opening of the thirteenth 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

28. will I make Jerusalem a burdensome stone”; “In that day I will smite every horse with
astonishment, and his rider with madness”; “In that day will I make the governors of
Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf”; “In that
day shall there be great mourning in Jerusalem”; but now, in the thirteenth chapter, “In
that day there shall be a fountain opened for sin and for 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 recognised by many a
ceremonial action. We read of water in the Book of Numbers that is known in the literal
Hebrew as “the sin water,” that is to say, the water that was applied to the cleansing of
moral and spiritual offences, We delight to give an evangelical interpretation to this
fountain. We call Jesus Christ the Son of God, the fountain that was opened for sin and
for uncleanness. He offered to make men clean, He offered to refresh the souls of men
with living water; He is described as the Water of earth, or the Water of heaven. David
did not open the fountain, the fountain was opened in his house; the very grammar
suggests an external and superintending act. In this living fountain we recognise God’s
supreme miracle. For whom is the fountain opened? For a special class, and for that
class only. It is not opened for Pharisees, righteous persons, or those who would carve
their own way to heaven. This fountain is opened for sin and for uncleanness. Is any man
conscious of sin? Here is the fountain. Has any man sat down by rivers of water and
taken to him soap and nitre, and tried to cleanse his life of sin stains, and has
consciously and pitiably failed in his attempt? Here is the fountain opened for
uncleanness. Have we tried this fountain? Until we have tried it we cannot condemn it;
until we have gone to it and sat beside it and invoked the spirit of its Creator, we cannot
tell what virtue it possesses. (Joseph Parker, D. D.)
The fountain of life
Old mythology tells of one who discovered in his wanderings a fountain of peculiar
qualities, and on bathing in it, found himself endowed with 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 Redeemer suffered and 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 forever opened. The Mosaic law had made ample
provision for ceremonial pollution, and there were pools, like that of Siloam, where
bodily disease might be cured, but the soul must be washed in another fountain. The
stains of sin were so deep and so pervading, that even the conscience itself was 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 of our
adorable Lord and Saviour. (John N. Norton.)
The gospel age
I. It is a “day” for the abounding of sin cleansing influences.

29. To the Jews, washing from sin and ceremonial impurity was an idea with which they
were well acquainted. It was enjoined by the law (Num_8:7, see also Eze_36:25). That
sin 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 great necessity. Its existence is the cause of all
the miseries of the world, physical, social, political, religious.
3. Provision for its removal abounds. “A fountain opened.” Sin and uncleanness are
not an essential part 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 separation are 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, ever open to all. This implies—
3. Perpetuity. The hottest sun does not dry up the fountain. It has an under
connection with the boundless deep.
II. It is a “day” in which idolatry shall be utterly abolished. What a blessed age will that
be, when all men on the face of the earth shall have their souls centred in love and
devotion on the one great and 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 teachers are great curses 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 teachers may become objects of indignation even to their nearest
relations. Thank God there is an age of reality coming, an age when men will recoil
from shams as from “demons vile.”
3. False teachers will on this “day” be ashamed to 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.
Should their disclaiming be questioned, they will take shelter in 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 cleanses as well as forgives
A criminal, condemned by our law to die, can only be spared by the King empowering
the Home Secretary to reprieve or pardon. Even then to remove the stain that must
always rest upon that person’s character is utterly beyond the power of them both. How
different with Jesus. His power is unlimited. He not only is able to forgive sins, but He
can cleanse away every trace of guilt, and present us faultless unto God.
The cleasing fountain
“A fountain,” says James Bailie, “not a stagnant pool or a sluggish canal, but a torrent, a
waterfall. God’s love flows forth like a great river over the Rock of Ages. Men bathe in

30. that fountain, and their sins are swept away into the dead sea of God’s forgetfulness. God
has pardoned transgressions, the very recital of which would have utterly destroyed our
faith in human nature. One of the strongest proofs of Divine origin of Christianity is that
it has received in its embrace liars, swindlers, and adulterers, and having cleansed and
purified them, made them ornaments of society.”
The remedy near at hand
Do you know that the wound that Hedley Vicars received before Sebastopol was not
necessarily fatal? 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 cotton wool near, Hedley Vicars would have been saved; but he bled his life away
before they could reach the tents. Ah, David tells you today that the tents where God’s
supplies are, are never too far away. Blessed be God, the bandages, and lint, and healing
efficacy of 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 of sin
The sense of sin, we are told, is weaker today than 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 respect for himself.” In
our heart of hearts, in our moments of colloquy with ourselves, when we feel ourselves to
be in the presence of another whom we cannot name, we accuse ourselves, and there is
no escape from the accusation and its penalty. The sense of sin may be outwardly
weaker, but you are always upon safe ground if you appeal to the condemned conscience
that is in every man. We have seen our life is marred by the presence of sin; and that
mournful fact is not partial but universal. Touch the man and you touch one who has
been seared and scored by the presence of an enemy, and that enemy is sin. (R. J.
Campbell, B. A.)
2 “On that day, I will banish the names of the
idols from the land, and they will be remembered
no more,” declares the Lord Almighty. “I will
remove both the prophets and the spirit of
impurity from the land.

31. BAR ES, "I will cut off the names of the idols - This had been a fence against
idolatry. To name evil is a temptation to evil. Wrong words are the parents of wrong acts.
To speak of evil awakens curiosity or passion; curiosity is one of the strongest incentives
to act. All public mention of terrible crimes (it has been observed) produces imitation of
the specific form of crime. Hence, it was commanded, “make no mention of the name of
other gods, neither let it be heard out of thy mouth” Exo_23:13. And Joshua names it in
his dying charge to Israel, “Be ye therefore very strong to keep and to are all that is
written in the book of the law of Moses - either make mention of the name of their gods,
nor cause to swear by them” Jos_23:6-7. Hence, they “changed” the “names” of cities ,
which bare idol names. David speaks of it, as part of fealty to God. “I will, not take their
names upon my lips” Psa_16:4.
Hosea prophesies of the times of the new covenant; “I will take away the names of
Baalim out of her mouth, and they shall be no more remembered by their name” Hos_
2:17. Isaiah, “The idols he shall utterly abolish” Isa_2:18. Zechariah foretells their
abolition with a turn of words, formed apparently on those of Hosea ; but slightly varied,
because the worship of Baal, such a plague-spot in the time of Hosea, one, which
continued until the year before the captivity , was gone, He implies nothing as to his own
times, whether idolatry still existed. He predicts its entire abolition in the whole
compass of the enlarged Judah, that is, of Christendom.
And also I will cause the prophets and the unclean spirit to pass out of the
land - False prophecy sets itself to meet a craving of human nature to know something
of its future. False prophets there were, even in the time of Nehemiah , and those in
some number, hired to prophesy against the word of God. Our Lord warns against them.
“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are
ravening wolves” Mat_7:15. “Many false prophets shall arise and shall deceive many”
Mat_24:11. Many false prophets, John says, “are gone out into the world” Joh_4:1. False
prophets attended the decline of Judaism. Such was the author of the Jewish Sibylline
book, prophesying the destruction of the Romans , and fixing the mind of his people on
temporal aggrandizement : false prophets were suborned by the Jewish “tyrants” and
encouraged the Jews in the resistance which ruined the devoted city: , false prophets
have arisen in Christianity; but, like the Phrygian women who led Tertullian astray, they
“went out,” were cast out “from it, as not being of it.”
Cyril: “After that the Only Begotten Word of God appeared to us, the dull and childish
toys of idolatry perished and were utterly destroyed, and with it were taken away the
strange and impious devices of the false prophets, who were full of the evil, unclean
spirit, and could be readily detected as laboring under a kindred disease to the idolaters.
For both had one president of impiety, Satan.” Not 50 years after the Crucifixion, a
pagan wrote his work, “on the failure of oracles.” The outpouring of the Holy “Spirit of
grace and supplication” Zec_12:10, should sweep away “the unclean spirit” , (Zechariah
alone anticipates the language of the New Testament) which became “a lying spirit in the
mouth of the prophets” 1Ki_22:21-23 sought to them.
CLARKE, "I will cut off the names of the idols - There shall not only be no
idolatry, but the very names of the idols shall be forgotten, or be held in such abhorrence