1 "In that day there will be a spring opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.
Wash me thoroughly from my iniquity. Cleanse me from my sin.
I will sprinkle clean water on you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
Such were some of you, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.
The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
Wash yourselves, make yourself clean. Put away the evil of your doings from before my eyes; Cease to do evil. Learn to do well. Seek justice, Relieve the oppressed, Judge the fatherless, Plead for the widow." "Come now, and let us reason together," says Yahweh: "Though your sins be as scarlet, they shall be as white as snow. Though they be red like crimson, they shall be as wool.
Purify me with hyssop, and I will be clean. Wash me, and I will be whiter than snow.
One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and from where did they come?" I told him, "My lord, you know." He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood.
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; and he made us to be a Kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen.
"Speak to the children of Israel, and tell them, 'When any man has a discharge from his body, because of his discharge he is unclean. This shall be his uncleanness in his discharge: whether his body runs with his discharge, or his body has stopped from his discharge, it is his uncleanness. "'Every bed whereon he who has the discharge lies shall be unclean; and everything he sits on shall be unclean. Whoever touches his bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. He who sits on anything whereon the man who has the discharge sat shall wash his clothes, and bathe himself in water, and be unclean until the evening. "'He who touches the body of him who has the discharge shall wash his clothes, and bathe himself in water, and be unclean until the evening. "'If he who has the discharge spits on him who is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the evening. "'Whatever saddle he who has the discharge rides on shall be unclean. Whoever touches anything that was under him shall be unclean until the evening. He who carries those things shall wash his clothes, and bathe himself in water, and be unclean until the evening. "'Whoever he who has the discharge touches, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the evening. "'The earthen vessel, which he who has the discharge touches, shall be broken; and every vessel of wood shall be rinsed in water. "'When he who has a discharge is cleansed of his discharge, then he shall count to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean. "'On the eighth day he shall take two turtledoves, or two young pigeons, and come before Yahweh to the door of the Tent of Meeting, and give them to the priest: and the priest shall offer them, the one for a sin offering, and the other for a burnt offering. The priest shall make atonement for him before Yahweh for his discharge. "'If any man has an emission of semen, then he shall bathe all his flesh in water, and be unclean until the evening. Every garment, and every skin, whereon the semen is, shall be washed with water, and be unclean until the evening. If a man lies with a woman and there is an emission of semen, they shall both bathe themselves in water, and be unclean until the evening. "'If a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days: and whoever touches her shall be unclean until the evening. "'Everything that she lies on in her impurity shall be unclean. Everything also that she sits on shall be unclean. Whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. Whoever touches anything that she sits on shall wash his clothes, and bathe himself in water, and be unclean until the evening. If it is on the bed, or on anything whereon she sits, when he touches it, he shall be unclean until the evening. "'If any man lies with her, and her monthly flow is on him, he shall be unclean seven days; and every bed whereon he lies shall be unclean. "'If a woman has a discharge of her blood many days not in the time of her period, or if she has a discharge beyond the time of her period; all the days of the discharge of her uncleanness shall be as in the days of her period: she is unclean. Every bed whereon she lies all the days of her discharge shall be to her as the bed of her period: and everything whereon she sits shall be unclean, as the uncleanness of her period. Whoever touches these things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the evening. "'But if she is cleansed of her discharge, then she shall count to herself seven days, and after that she shall be clean. On the eighth day she shall take two turtledoves, or two young pigeons, and bring them to the priest, to the door of the Tent of Meeting. The priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make atonement for her before Yahweh for the uncleanness of her discharge. "'Thus you shall separate the children of Israel from their uncleanness, so they will not die in their uncleanness, when they defile my tabernacle that is in their midst.'" This is the law of him who has a discharge, and of him who has an emission of semen, so that he is unclean thereby; and of her who has her period, and of a man or woman who has a discharge, and of him who lies with her who is unclean.
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, which he poured out on us richly, through Jesus Christ our Savior; that, being justified by his grace, we might be made heirs according to the hope of eternal life.
Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
However one of the soldiers pierced his side with a spear, and immediately blood and water came out. He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe.
I will pour on the house of David, and on the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look to me{After "me," the Hebrew has the two letters "Aleph Tav" (the first and last letters of the Hebrew alphabet), not as a word, but as a grammatical marker.} whom they have pierced; and they shall mourn for him, as one mourns for his only son, and will grieve bitterly for him, as one grieves for his firstborn. In that day there will be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddon.
Yahweh also will save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem not be magnified above Judah. In that day Yahweh will defend the inhabitants of Jerusalem. He who is feeble among them at that day will be like David, and the house of David will be like God, like the angel of Yahweh before them.
I will save you from all your uncleanness: and I will call for the grain, and will multiply it, and lay no famine on you.
Yahweh, the hope of Israel, all who forsake you shall be disappointed. Those who depart from me shall be written in the earth, because they have forsaken Yahweh, the spring of living waters.
If I wash myself with snow, And cleanse my hands with lye, Yet you will plunge me in the ditch. My own clothes shall abhor me.
A man who is clean shall gather up the ashes of the heifer, and lay them up outside of the camp in a clean place; and it shall be kept for the congregation of the children of Israel for a water for impurity: it is a sin-offering. He who gathers the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be to the children of Israel, and to the stranger who lives as a foreigner among them, for a statute forever. He who touches the dead body of any man shall be unclean seven days: the same shall purify himself therewith on the third day, and on the seventh day he shall be clean: but if he doesn't purify himself the third day, then the seventh day he shall not be clean. Whoever touches a dead person, the body of a man who has died, and doesn't purifies himself, defiles the tent of Yahweh; and that soul shall be cut off from Israel: because the water for impurity was not sprinkled on him, he shall be unclean; his uncleanness is yet on him. This is the law when a man dies in a tent: everyone who comes into the tent, and everyone who is in the tent, shall be unclean seven days. Every open vessel, which has no covering bound on it, is unclean. Whoever in the open field touches one who is slain with a sword, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. For the unclean they shall take of the ashes of the burning of the sin-offering; and running water shall be put thereto in a vessel: and a clean person shall take hyssop, and dip it in the water, and sprinkle it on the tent, and on all the vessels, and on the persons who were there, and on him who touched the bone, or the slain, or the dead, or the grave: and the clean person shall sprinkle on the unclean on the third day, and on the seventh day: and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even. But the man who shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he has defiled the sanctuary of Yahweh: the water for impurity has not been sprinkled on him; he is unclean. It shall be a perpetual statute to them: and he who sprinkles the water for impurity shall wash his clothes, and he who touches the water for impurity shall be unclean until even. Whatever the unclean person touches shall be unclean; and the soul that touches it shall be unclean until even.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 13
Commentary on Zechariah 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
Zec 13:1-9. Cleansing of the Jews from Sin; Abolition of Idolatry; the Shepherd Smitten; the People of the Land Cut Off, except a Third Part Refined by Trials.
1. 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" (Ge 21:19) [Moore]. It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Ex 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, 14; 1Jo 1:7; compare Eze 36:25). Sin in Hebrew is literally a missing the mark or way.
2. Consequences of pardon; not indolence, but the extirpation of sin.
names of … idols—Their very names were not to be mentioned; thus the Jews, instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing) (Ex 23:13; De 12:3; Ps 16:4).
out of the land—Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (for example, covetousness, Eph 5:5, a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be incarnated in "the man of sin," who is to arise in Judea (2Th 2:3-12), and is to be "consumed with the Spirit of the Lord's mouth." Compare as to Antichrist's papal precursor, "seducing spirits … doctrines of devils," &c., 1Ti 4:1-3; 2Pe 2:1.
the unclean spirit—Hebrew, spirit of uncleanness (compare Re 16:13); opposed to "the Spirit of holiness" (Ro 1:4), "spirit of error" (1Jo 4:6). One assuming to be divinely inspired, but in league with Satan.
3. The form of phraseology here is drawn from De 13:6-10; 18:20. The substantial truth expressed is that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties (Mt 10:37). Much as the godly love their children, they love God and His honor more.
4. prophets … ashamed—of the false prophecies which they have uttered in times past, and which the event has confuted.
rough garment—sackcloth. The badge of a prophet (2Ki 1:8; Isa 20:2), to mark their frugality alike in food and attire (Mt 3:4); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [Calvin]. The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside.
5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet."
man—that is, one.
taught me to keep cattle—As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," namely, in husbandry [Maurer]. However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then Am 7:14, "herdman," will accord with English Version. A Hebrew kindred word means "cattle." Both occupations, the respondent replies, are inconsistent with my being a "prophet."
6. wounds in thine hand—The interrogator still suspects him: "If so, if you have never pretended to be a prophet, whence come those wounds?" The Hebrew is literally, "between thine hands." The hands were naturally held up to ward off the blows, and so were "thrust through" (Zec 13:3) "between" the bones of the hand. Stoning was the usual punishment; "thrusting through" was also a fit retribution on one who tried to "thrust Israel away" from the Lord (De 13:10); and perfects the type of Messiah, condemned as a false prophet, and pierced with "wounds between His hands." Thus the transition to the direct prophecy of Him (Zec 13:7) is natural, which it would not be if He were not indirectly and in type alluded to.
wounded in … house of my friends—an implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God (Zec 13:3). The Holy Spirit in Zechariah alludes indirectly to Messiah, the Antitype, wounded by those whom He came to befriend, who ought to have been His "friends," who were His kinsmen (compare Zec 13:3, as to the false prophet's friends, with Mr 3:21, "His friends," Margin, "kinsmen"; Joh 7:5; "His own," Joh 1:11; the Jews, "of whom as concerning the flesh He came," Ro 9:5), but who wounded Him by the agency of the Romans (Zec 12:10).
7. Expounded by Christ as referring to Himself (Mt 26:31, 32). Thus it is a resumption of the prophecy of His betrayal (Zec 11:4, 10, 13, 14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt.
Awake—Compare a similar address to the sword of justice personified (Jer 46:6, 7). For "smite" (imperative), Mt 26:31 has "I will smite." The act of the sword, it is thus implied, is God's act. So the prophecy in Isa 6:9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Mt 13:14), "ye shall hear."
sword—the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (Ps 17:13; Ro 13:4). Not merely a show, or expression, of justice (as Socinians think) is distinctly implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this shows His love as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided (Re 13:8) for sinners by My love to them, and ever the object of My love, though judicially smitten (Isa 53:4) for their sins (Isa 42:1; 59:16).
man that is my fellow—literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([De Wette]; a remarkable admission from a Rationalist). "My nearest kinsman" [Hengstenberg], (Joh 10:30; 14:10, 11; Php 2:6).
sheep shall be scattered—The scattering of Christ's disciples on His apprehension was the partial fulfilment (Mt 26:31), a pledge of the dispersion of the Jewish nation (once the Lord's sheep, Ps 100:3) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (Isa 40:9, 11).
I will turn … hand upon … little ones—that is, I will interpose in favor of (compare the phrase in a good sense, Isa 1:25) "the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (Zec 11:7, 11); comforted after His crucifixion at the resurrection (Joh 20:17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of "the little ones … according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones.
8, 9. Two-thirds of the Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context (Zec 14:2-9), which has never yet been fulfilled, the destruction of the two-thirds (literally, "the proportion of two," or "portion of two") and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist.
9. through … fire—of trial (Ps 66:10; Am 4:11; 1Co 3:15; 1Pe 1:6, 7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (Zec 12:10-14); and here, "they shall call on My name," in their trouble, which brings Jehovah to their help (Ps 50:15).
my people—(Jer 30:18-22; Eze 11:19, 20; Ho 2:23).