Zacarias 13

Zacarias 13

Boice adds that "The idea of God being a fountain to His people is found frequently in the Old Testament, but Zechariah’s treatment is possibly the richest of all.” George Klein writes that maqor "describes a source of water that flows unaided by human hands, more like an artesian well (Hos 13:15) than a fountain. From the beginnings of creation, rivers flowed from Eden, watering the garden. Flowing waters often symbolize the manifold blessings that the Lord showered on all of his creation. The first occasion when God opened a fountain to cleanse sin is in Gen 7:11, although this passage differs linguistically as well as in the judgmental overtones of the passage. Various passages in the Torah mandate washing with water to accompany repentance and sacrifice for cleansing from impurity. Numbers 31:23 states, “And anything else that can withstand fire must be put through the fire, and then it will be clean. But it must also be purified with the water of cleansing. And whatever cannot withstand fire must be put through the water” (cf. Nu 8:7; 19:9–21). Later, Ezek 47:1–12 develops the theme of life-giving waters, describing a river flowing from the eschatological temple. Ezekiel’s river gives life to all, including the fruit trees whose “fruit will serve for food and their leaves for healing” (Ezek 47:12b). Ezekiel’s river envisions a time when God will restore the creation to its former pristine state, including the removal of the sin and concomitant impurity that stains every person." (New American Commentary - excellent resource on Zechariah) Maqor - 18x in 17v - flow(3), fountain(14), well(1). Lev. 12:7; Lev. 20:18; Ps. 36:9; Ps. 68:26; Prov. 5:18; Prov. 10:11; Prov. 13:14; Prov. 14:27; Prov. 16:22; Prov. 18:4; Prov. 25:26; Jer. 2:13; Jer. 9:1; Jer. 17:13; Jer. 51:36; Hos. 13:15; Zech. 13:1 House of David and for the inhabitants of Jerusalem - Notice another link with the previous pericope - the house of David and inhabitants of Jerusalem, for they are the two entities singled out in Zech 12:10-note, the very ones upon whom Jehovah will pour out the spirit of grace and supplication. This refers specifically to those descendants from King David's line, which suggests that the Jews may know to which tribe they belong, but in any event God knows which Jews belong to the house of David. Inhabitants of Jerusalem includes the rest of the Jews, so that this combination speaks of the complete cleansing (royalty and laity) available from this supernatural fountain which as William Cowper puts it is "a fountain fill'd with blood drawn from Emmanuel's veins, and sinners, plunged beneath that flood, lose all their guilty stains." Eugene Merrill on house of David...inhabitants of Jerusalem - He writes that these two groups "are only representative of the whole redeemed people as Zechariah 12:12–14-note puts beyond doubt. What is important to note here is that the cleansing fountain of 13:1 is presupposed by the divine initiative of grace in Zechariah 12:10-note. It is only when the people of YHWH face up to Him as the one whom they have wounded and then repent sincerely of their wickedness that the fountain of cleansing is opened up to them. This is not in any way contrary to the Christian gospel message (Ro 10:9–10-note; cf. Titus 3:5-note). (Exegetical Commentary) Charles Feinberg - There exists the closest possible connection between Zechariah 13 and the previous one. Zechariah continues the theme of Israel’s conversion to the Lord. In the day of Israel’s glad salvation and restoration to the Lord, a fountain will be opened to all the people for sin and uncleanness. The figure of the fountain is eminently in place here, for it is ever flowing, not like the laver of the tabernacle and Temple that needed to be filled repeatedly. The cleansing fountain was opened long ago at Calvary potentially, now actually for them. Cowper’s well-known hymn, “There is a fountain filled with blood,” had this verse for its basis. Israel now enters into the provision of God at Calvary. (See passages that follow this note) Ro 11:26-27; also Is 33:24; 59:20-21; 65:19; and Eze 36:25; 39:29.) The provision of God will avail for both sin and uncleanness. Zechariah has in mind moral not ceremonial uncleanness. Justification is here and sanctification as well. Judicial guilt and moral impurity will be removed at the same time. All ranks and classes in the nation will have this blessed provision. The terms for sin and uncleanness have been used with special reference to idolatry (though the second term has a specific reference to the periodic illness of women), thus forming a transition to the truth stated in the next verse of Zech 13. (Cp. 1 Ki 12:30; Eze 7:19-20.) The cleansing is followed by the abolition of idolatry. Idols, false prophets, and the unclean spirit will all be done away with. To cut off the names of the idols out of the land, so that their names will no more be remembered, is to destroy their authority, power, and influence upon Israel. God’s people will cease to acknowledge them. The worship of God will be fully purified and cleansed. God had forbidden long since even the mention of the names of idols. (Cp. Ex 23:13; Dt 13:3; and Ps 16:4.) (The Minor Prophets) John