Sacharja 13:13 Kommentar

In this chapter we have, I. Some further promises relating to gospel-times. Here is a promise of the remission of sins (Zac 13:1), of the reformation of manners (Zac 13:2), and particularly of the convicting and silencing of false prophets (Zac 13:2-6). II. A clear prediction of the sufferings of Christ and the dispersion of his disciples thereupon (Zac 13:7), of the destruction of the greater part of the Jewish nation not long after (Zac 13:8), and of the purifying of a remnant of them, a peculiar people to God (Zac 13:9).

INTRODUCTION TO ZECHARIAH 13 In this chapter are prophecies concerning the purification of the penitent Jews before spoken of; the removal of idols, and false prophets, out of the earth; the death of Christ; the destruction of the greater part of men, and the salvation of a few of them. The cleansing of such that mourn for sin, in a fountain opened for that purpose, is spoken of, Zac 13:1 the utter abolition of idols, and false prophets, and unclean spirits, is affirmed, Zac 13:2 the parents of false prophets will forbid them to prophesy; they themselves will be ashamed of their visions; they will throw off the rough garment, which was a token of their being prophets, and by which they deceived: they will confess they are no prophets, and what they are, and own the wounds they have received from their friends on that account, Zac 13:3 and whereas the Messiah, as pierced and crucified, is spoken of in the preceding chapter Zac 12:10, whose blood is the cleansing fountain mentioned in this, an account is given of his death; who is described by his office, the Shepherd of the Lord; and by his natures, human and divine, the Man his fellow; his death is signified by smiting with the sword, which was done by the order of the Lord; the consequences of which were the scattering of the sheep, and the turning of the hand of the Lord upon them in a way of mercy, Zac 13:7 and then it is declared that two parts in three of the land should be cut off, and a third part saved, but yet so as by fire, whom the Lord would own as his people, and they should acknowledge him to be their God, Zac 13:8.

After the humiliation and conversion of the Jews, foretold in the preceding chapter, they are here promised the full pardon of their sins, and a deliverance from idolatry and false prophets, Zac 13:1-6. Prophecy concerning the death of the Messiah, and the persecution of his disciples, Zac 13:7. The remaining verses may refer to those Jewish converts to Christianity who survived the calamities which their country suffered from the Romans, Zac 13:8, Zac 13:9.

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. (Zac 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted. fountain opened--It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel) after their long and weary wanderings. Like 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 (Co1 1:30; Heb 9:13-14; Jo1 1:7; compare Eze 36:25). Sin in Hebrew is literally a missing the mark or way.

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. Zac 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 מי חטּאת, 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 מי נדּה, 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 (Jo1 1:7; compare Jo1 5:6).