Chapter 13

Chapter 13

Chapter 13

Zechariah 13:1

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.

1. In die illo erit fons apertus domui Davidis, et incolis Ierosolymae, ad peccatum et ad immunditiam (vel, ad expiationem et aspersionem.)

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,

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. 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.

Note 167. Jerome and Cyril say that the “fountain” is baptism; but Theodoret with more wisdom considered it to be the blood of Christ. Marckius regarded it as the grace of God flowing to us through the merits of the Redeemer, and applied for justification and sanctification. The word “fountain,” says Drusius, intimates the perennity and abundance of grace. — Ed.

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. Now 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. 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.

Note 168. The house of David and the inhabitants of Jerusalem were specifically mentioned, says Grotius, because they had grievously offended. The design seems to have been to point out those who had been most guilty, who had been themselves the murderers of their own Messiah. This fountain was yet opened for them. — Ed.

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 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. Now 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.

Note 169.   For sin and defilement, Newcome 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.

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.

Prayer

Grant, Almighty God, that since thou hast been pleased to adopt us as thy people, and from being thine enemies, profane and reprobate, to make us the children of Abraham, that we might be to thee a holy heritage, — O grant, that through the whole course of our life we may so repent as to attain thy mercy, which is daily set before us in thy gospel, and of which thou hast given us a sure pledge in the death of thy only Son, so that we may become more and more humble before thee, and labor to form our life according to the rule of righteousness, and so loathe ourselves, that we may at the same time be allured by the sweetness of thy goodness to call upon thee, and that being thus united to thee, we may be confirmed in the faith, until we shall reach that blessed rest which has been procured for us by the blood of thy Son Jesus Christ. — Amen.

Lecture One Hundred and Sixty-third

Zechariah 13:2

2. And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.

2. Et erit in die illo, dicit Iehova exercituum, Excidam (vel, delebo) nomina simulachrorum e terra, et non erunt in memoria amplius; atque etiam Prohetas et spiritum immundum auferam (vel, exterminabo, ad verbam est, transire faciam) e terra.

Here the Prophet mentions another effect, which would follow the repentance of the people, and which the Lord also would thereby produce. There was to be a cleansing from all the defilements of superstitions; for the pure and lawful worship of God cannot be set up without these filthy things being wiped away; inasmuch as to blend sacred with profane things, is the same thing as though one sought to take away the difference between heaven and earth. No religion then can be approved by God, except what is pure and free from all such pollution. We hence see why the Prophet adds, that there would be an end to falsehoods and all errors, and to the delusions of Satan, when God restored his Church; for the simplicity of true doctrine would prevail, and thus abolished would be whatever Satan had previously invented to corrupt religion.

We hence learn what I have just stated — that God cannot be rightly worshipped, except all corruptions, inconsistent with his sincere and pure worship, be taken away. But we must at the same time observe, that this effect is ascribed to God’s word; for it is that which can drive away and banish all the abominations of falsehood, and whatever is uncongenial to true religion. As then by the rising of the sun darkness is put to flight, and all things appear distinctly to the view, so also when God comes forth with the teaching of his word, all the deceptions of Satan must necessarily be dissipated.

Now these two things ought especially to be known; for we see that many, who are not indeed ungodly, but foolish and inconsiderate, think that they give to God his due honor, while they are entangled in many errors, and refrain not from superstitions. Others, more politic, devise this way of peace — that they who think rightly are to concede something to tyrants and false Prophets; and thus they seek to form at this day a new religion for us, made up of Popery and of the simple doctrine of the gospel, and in this manner as it were to transform God. As then we see that men are so disposed to mix all sorts of things together, that the pure simplicity of the gospel may be contaminated by various inventions, we ought to bear in mind this truth, — that the Church cannot be rightly formed, until all superstitions be rejected and banished. This is one thing.

We may also deduce hence another principle — that the word of God not only shows the way to us, but also discovers all the delusions of Satan; for hardly one in a hundred follows what is right, except he is reminded of what he ought to avoid. It is then not enough to declare that there is but one true God, and that we ought to put our trust in Christ, except another thing be added, that is, except we warn men of those intrigues by which Satan has from the beginning deceived miserable mortals: even at this day with what various artifices has he withdrawn the simple and unwary from the true God, and entangled them in a labyrinth of superstitions. Except therefore men be thus warned, the word of God is made known to them only in part. Whosoever then desires to perform all the duties of a good and faithful pastor, ought firmly to resolve, not only to abstain from all impure doctrines, and simply to assert what is true, but also to detect all corruptions which are injurious to religion, to recover men from the deceptions of Satan, and in short, avowedly to carry on war with all superstitions.

This was what Zechariah had in view when he said, In that day, that is, when God would restore his Church, perish shall the names of idols, so that they shall be remembered no more. By this last expression he sets forth more clearly what I have just stated, that the pure worship of God is then established as it ought to be, and that religion has then its own honor, when all errors and impostures cease, so that even the memory of them does not remain. It is indeed true, that superstitions can never be so abolished, so that no mention of them should be made; nay, the recollection of them is useful —

Note 170. [עצבים], from [עצב], to work, to labor, because of the labor taken to form and adorn them. As to the “names,” see Exodus 23:13; Deuteronomy 12:3; Psalm 16:4. — Ed

“Thou shalt remember thy ways,” says Ezekiel, “and be ashamed,” (Ezekiel 16:6.)

But by this form of speaking Zechariah means, that such would be the detestation of superstitions, that the people would dread the very mention of them. And hence we may learn how much purity of doctrine is approved by God, since he would have us to feel a horror as at something monstrous, whenever the name of an idol is mentioned.

He then refers to false teachers, I will exterminate, he says, the Prophets and the unclean Spirit from the land. The connection here is worthy of being noticed; for it hence appears how all errors arise, even when a loose rein is given to false teachers. It is indeed true I allow, that the seed of all errors is implanted in each of us, so that every one is a teacher to deceive himself; for we are not only disposed to what is false, but rush headlong into it: it is the corruption of our nature. But at the same time when liberty is taken to teach anything that may please men, the whole of religion must necessarily be corrupted, and all things become mixed together, so that there is no difference between light and darkness. God then here reminds us, that the Church cannot stand, except false teachers be prevented from turning truth into falsehood, and from pealing at their pleasure against the word of God.

Note 171. Or, “the spirit which pollutes,” or, “the polluted spirit.” It is rendered “the unclean ([ακαθαρτον]) spirit,” by the Septuagint, a phrase used often in the gospels. The word [טמא], polluting, or polluted, stands opposed to [קדש], holy, applied to the divine Spirit. If it be rendered polluting, the effect produced by it is designated, or, if polluted, the character of the Spirit itself. It is no doubt the same with the “lying spirit,” mentioned by Micaiah, 1 Kings 22:13. “He thus calls,” says Drusius, “either the emotions excited in the heart by the evil spirit, i.e., Satan, or the impure doctrine of the false prophets which proceeds from the impure spirit.” — Ed.

And this is what ought to be carefully observed; for we see at this day how some unprincipled men adopt this sentiment — that the Church is not free, except every one is allowed with impunity to promulgate whatever he pleases, and that it is the greatest cruelty to punish a heretic; for they would have all liberty to be given to blasphemies. But the Prophet shows here, that the Church cannot be preserved in a pure state, and, in a word, that it cannot exist as a healthy and sound body, except the rashness and audacity of those who pervert sound and true doctrine be restrained.

We now then understand the import of this verse — that in order that God may be alone and indeed be rightly worshipped, he will take away and banish all idols and all superstitions, and also, that he will exterminate all ungodly teachers who pervert sound doctrine.

He calls them first Prophets, and then unclean spirits. The name of Prophets is conceded to them, though they were wholly unworthy of so honorable a title. As ungodly men ever boast themselves in an audacious manner and hesitate not to pretend God’s name, that they may more boldly proceed in deceiving: hence it is, that Scripture sometimes concedes to them a name which they falsely claim. So also the word spirit is sometimes applied to them —

“Prove the spirits, whether they are of God: every spirit that denies that Christ has come in the flesh, he is a liar.”
(1 John 4:1.)

John doubtless adopted this mode of speaking according to common usage; for all false teachers claimed this title with great confidence, and maintained that all the errors they spread abroad were revealed to them by the Spirit.” Be it so then, but ye are lying spirits.”

Now then as to this title, there is no obscurity in what the Prophet means: and by way of explanation he adds the unclean spirit, that he might distinguish those vile men from the faithful ministers of God; as though he had said, “They indeed declare that they have drawn down the Spirit from heaven; but it is the spirit of the devil, it is an unclean spirit.” Now as Zechariah declares, that this would be in the Church of God, we learn how foolish the Papists are, who are content with the mere title of honor, and claim to themselves the greatest power, and will have themselves heard without dispute, as though they were the organs of the Spirit. What right indeed do they pretend? that they have been called by the Lord. The same reason might have been assigned by these unprincipled men, whom it was necessary to drive away, in order that the Church might rise again. It then follows that we are not to consider only what name a person has, or with what title he is distinguished, but how rightly he conducts himself, and how faithfully he performs his duties and discharges the office of a pastor. Let us proceed -