CRITICAL NOTES.] This verse completes the thought of Zechariah 11:10. God not only pours out the Spirit, but provides means of purification. “The verse exhibits the two grand doctrines of the gospel—justification and sanctification” [Henderson]. Unclean.] Alluding to water of separation or purification for sin (Numbers 19:9).
Zechariah 13:2. Idols] (ch. Zechariah 10:2, marg.) Prevalent form of ungodliness, cut off, i.e. utterly destroyed. Prophets] False prophets, perhaps under demoniacal influence. Spirit] of uncleanness, opposed to the Spirit of holiness (cf. Acts 16:16; 1 John 4:6; Revelation 16:13).
Zechariah 13:3.] The evil denounced will be abolished; the very parents of false prophets would be the first to inflict merited punishment (cf. Deuteronomy 13:6; Deuteronomy 13:10; Deuteronomy 18:20).
Zechariah 13:4. Prophets] themselves would be ashamed] of their calling; wear] the badge of a prophet—assumed to deceive] i.e. to lie by imposing upon the people.
Zechariah 13:5. Say] A dramatic representation of means by which he deceives. He is charged with wounding himself in idolatrous worship (1 Kings 18:28). He denies the charge; declares that they are chastisements which he formerly received in the house of his relatives or friends.
Zechariah 13:6.] By many the words are applied to Christ.
HOMILETICS
THE FOUNTAIN FOR UNCLEANNESS.—Zechariah 13:1
These words are connected with the preceding chapter. The outpouring of the Spirit will be followed by universal sorrow, and then by forgiveness and purification. Learn—
I. That sin is moral pollution. The evil is described by two words: sin, which is transgression of the law; uncleanness, which is impurity. Sin defiles the heart and conscience, makes unfit for the presence and service of God. What leprosy was to the body, sin is to the soul; the uncleanness of the one sets forth the impurity of the other (Psalms 51:9). Education, outward profession, and religious privilege do not exempt from this corruption. “The house of David and the inhabitants of Jerusalem” required to be washed. All have sinned and need deliverance: first from the guilt, and then from the pollution of sin. “Wash me throughly from mine iniquity, and cleanse me from my sin.”
II. That God has made provision to take away this moral pollution. “In that day there shall be a fountain opened.” The fountain comprehends forgiveness and sanctification. “The grace of Christ’s Spirit, as well as the virtue of Christ’s blood: whatever is necessary for both ends” (cf. 1 John 5:5-6).
1. A fountain denotes fulness. It is not a well, cistern, nor reservoir; but a fountain of inexhaustible fulness.
2. A fountain denotes sufficiency. It is ever full and ever flowing. Enough mercy in God, enough merit in Christ, to cleanse the vilest of the vile. The laver of old had to be replenished (Exodus 30:18); but God in Christ justifies from the guilt and cleanses from the pollution of sin. “The blood of Jesus Christ his Son cleanseth us from all sin.”
III. That this provision is always accessible to men. It is a fountain opened, not closed nor sealed up, as in Song of Solomon 4:12. The atonement is not a fountain hid and inaccessible. Men are not excluded on account of nationality and the greatness of their sin—the injustice of God’s demands or inability to comply with them.
1. Opened in eternity by the purpose of God. Before the disease came the remedy was provided. “The Lamb slain from the foundation of the world.”
2. Opened in every age for all nations of the earth. It was open from the time when it was first needed—from the time that sin came into the world. Ever since it has been opened to Jew and Gentile in every age. From the beginning to the end of the world it will ever be open, if our eyes are only opened to see it.
THE OPENED FOUNTAIN
“That day” opens up a bright vision to the prophet in the darkness of his time. Looking 500 years into the future, he predicts an event at Jerusalem which displays the love of God and makes provision for the necessities of man. “There shall be a fountain,” &c. This is a figure of the source and method of salvation through Christ.
I. The purpose of Divine provision. “For sin and uncleanness.”
1. To expiate sin a necessity. This is the great problem of humanity—what all pilgrimages and penances have had in view. Christ’s death atoned for sin and accomplished what Jewish sacrifices typified.
2. Then pardon for sin is required. Grace destroys the power of sin and delivers from its dominion. “For this purpose was the Son of God manifested, that he might destroy the works of the devil.”
II. The freeness of Divine provision. “A fountain opened.”
1. Opened freely by Jehovah. It is not dug by man. The Divine mind originates the scheme. Man wanders in the wilderness ready to perish, seeking water where there is none; but God opens a fountain to quench his burning thirst.
2. Opened freely to all. It is not sealed up, nor forbidden, but accessible to all, without money and without price. “Whosoever will, let him take the water of life freely.”
III. The plenitude of Divine provision. In Christ is unlimited fulness of grace and truth. Millions have been refreshed, and still the waters flow on with undiminished volume. “Enough for all, and enough for evermore.” “The waters that I shall give him shall be in him a well of water,” &c.
IV. The perpetuity of Divine provision. “A fountain opened,” and always open. It never closes. Its store is never wasted nor exhausted. It is an ever-flowing, never-failing fountain to supply every demand. Not the deceitful brook nor summer stream which vanishes away; nor the broken cistern which holds no water. It is a perpetual spring, which makes the valley of Baca a well, the wilderness glad, and the desert to rejoice and blossom as a rose. This fountain is open now—open for you. Drink, and thirst no more [Adapted].
“There is a fountain filled with blood” [Cowper].
THE PURIFICATION AND REFORMATION OF ISRAEL.—Zechariah 13:1-6
That grace which pardons sin will also sanctify the soul. The promise which says, “From all your filthiness,” declares also, “From all your idols will I cleanse you.” Sanctification and reformation go together.
I. The purification of Israel. Many seek to get rid of the guilt and consequences wthout desiring freedom from the stain of sin. Repentance however bitter, tears however numerous, do not repair the evils of a wicked life. We must be renewed by grace, and washed in this “fountain for sin and uncleanness.” Some of the vilest characters at Corinth were washed in a double sense. “Ye are sanctified, but ye are justified (two aspects of the same work) in the name of the Lord Jesus.”
II. The reformation of Israel. Idolatry and divination shall be utterly abolished. The very names shall be “cut off,” and unmentioned. False prophets and the spirit of uncleanness shall be completely destroyed. This is done—
1. By a spirit of judgment. They will discern between the true and the false, commend the one and avoid the other.
2. By a spirit of zeal. The nearest relations were to denounce those who seduced from God, and cast the first stone. Loyalty to God is needful now as ever. Love to God must be supreme, and nothing must compete with holiness and truth. “He that loveth father or mother more than me is not worthy of me.”
3. By a spirit of shame. Pretenders will be ashamed, and strip off the outward dress of their calling. They will rid themselves of every suspicion by disowning the profession of a prophet, and when pressed by questions evade true answers. All to ensure safety. Self-inflicted torture, fastings, and wounds in the body will not avail to save the soul. Humiliation and hypocrisy in the devotees of religion are hateful to God, who demands “simplicity and godly sincerity.” Never do evil that good may come.
CHRIST WOUNDED IN THE HOUSE OF HIS FRIENDS.—Zechariah 13:6
Many apply the words to the Messiah. It seems rather difficult, but very natural, so to apply them.
I. He was rejected by his countrymen. Christ was born a Jew, attended the Jewish synagogue, and lived and laboured among them. Yet “he came unto his own, and his own received him not.” He was rejected by the whole nation, who shouted, “Crucify him, crucify him!”
II. He was forsaken by his disciples. He longed for human sympathy, and required human aid in his work. But the best friends are weak, fall short of duty, and desert their duty. His disciples fell asleep. One denied, and another sold him. All forsook him and fled away. “My friends have forsaken me,” cried a great statesman. “My friends, there are no friends,” uttered Socrates. Christ looked for pity in his chosen few, and there was none.
III. He is wounded now by his people. In the domestic and social circles friendship decays and creates grief. What hurts more than lack of confidence, especially after long acquaintance? Christ is wounded—
1. By the inconsistent conduct of his people. When their life does not accord with their profession they crucify him afresh, and put him to an open shame. They act the deed afresh, and inwardly approve of the treatment which he received (Hebrews 6:6).
2. By coldness and indifference. Treating things for which he died as of no moment. Disregarding his authority, and neglecting the means of grace which he established. Christ is pierced yet, and his sorest wounds are often in the house of his friends.
HOMILETIC HINTS AND OUTLINES
1. The great spring. I will pour out.
2. The great agent. The Spirit of grace and supplication.
3. The effect. They look; they mourn; they see the fountain opened [McCheyne].
Zechariah 13:2-4. False prophets.
1. Putting on garments to deceive, to impose upon the people, and impress them with an idea of superior sanctity.
2. Uttering words which are false. The false was always prevalent among the Jews; is with us; and seeks to meet a craving of our nature. The Word of God is complete. Nothing more can be given by pretenders to Divine inspiration. “Beware of false prophets,” &c.
3. Zeal against false prophets may be great, but should always be in a legitimate method, and with prudence.
4. When false prophets are converted they are ashamed of their former deeds, and repudiate their calling.
Zechariah 13:3. Zeal for God against error and profanity. Zeal requiring parental sacrifice and punishment of those whom we love. Dearest friendships should not prevent the exposure of false teaching.
Zechariah 13:6. Wounded. There are four kinds of such wounds.
1. Those arising from their just reprehensions.
2. Those that result from their sufferings.
3. Those produced by our being bereaved of them.
4. Those inflicted by their improper conduct. Again; if the Lord Jesus be the sufferer, he is wounded in the house of his friends by their negligent conduct, by their selfishness, by their gloomy conduct, by their unholiness. His question is—Is this thy kindness to thy friend? [Jay].
ILLUSTRATIONS TO CHAPTER 13
Zechariah 13:1. Unclean. If we did not first take great pains to corrupt our nature, our nature would never corrupt us [Clarendon]. That must needs be deadly which could be healed by no other way but the death of Christ. Who, therefore, seriously considering that his sins could in no other way be expiated than by the death of the Son of God himself, would not tremble to tread as it were this most precious blood underfoot by daily sinning? [Bishop Davenport].
Zechariah 13:2-4. Idols. Idolatry has its origin in the human heart. Men love sin, and do not want to be reproved for it; therefore they form for themselves a god that will not reprove them [J. H. Evans].
“With what unutterable humility
We should bow down, thou blessed God, to thee,
Seeing our vanity and foolishness,
When to our own devices left, we frame
A shameful creed of craft and cruelty” [Landon].
Zechariah 13:4-5. Lies. All deception in the course of life is indeed nothing else but a lie reduced to practice, and falsehood passing from words into things [South]. It is too much proved that with devotion’s visage and pious action we do sugar over the devil himself [Shakspeare].