Zec 13 | TNotes | STEP | Summary for Zech 13:1-6: 13:1-6 The second message (13:1-6 ) of the second oracle (chs 12–14 ) focuses on cleansing from sin. 13:1 A fountain is a spring of pure, flowing water for cleansing and purification (see 14:8 ; John 4:14 ; Rev 22:1-2 ). • God’s cleansing of Israel will include leaders (represented by the dynasty of David ) and all the people of Judah and Israel (signified by the people of Jerusalem , the spiritual center of the nation). • to cleanse them: This cleansing, symbolized in the ritual washings of Old Testament worship (see Exod 30:17-21 ), was provided in the new covenant as promised by Jeremiah (Jer 31:34 ) and Ezekiel (Ezek 36:25 ; see Heb 10:1-22 ). • all their sins and impurity: The Hebrews would experience a complete moral and spiritual cleansing because of their sorrow over their sin (Zech 12:10-14 ).

Summary for Zech 13:1-6: 13:1-6 ^a The second message (13:1-6 ^b) of the second oracle (chs 12–14 ^c) focuses on cleansing from sin. 13:1 ^d A fountain is a spring of pure, flowing water for cleansing and purification (see 14:8 ^e; John 4:14 ^f; Rev 22:1-2 ^g).

• God’s cleansing of Israel will include leaders (represented by the dynasty of David) and all the people of Judah and Israel (signified by the people of Jerusalem, the spiritual center of the nation).

• to cleanse them: This cleansing, symbolized in the ritual washings of Old Testament worship (see Exod 30:17-21 ^h), was provided in the new covenant as promised by Jeremiah (Jer 31:34 ⁱ) and Ezekiel (Ezek 36:25 ^j; see Heb 10:1-22 ^k).

• all their sins and impurity: The Hebrews would experience a complete moral and spiritual cleansing because of their sorrow over their sin (Zech 12:10-14 ^l).
13:2 ^m By cleansing Israel, God would erase their former penchant for idol worship, giving them a new heart and enabling them to worship God alone (Jer 31:33 ⁿ; 32:38-40 ^o; Ezek 36:25-28 ^p).

• In the biblical world, one’s name embodied one’s existence. When the names of the idols are forgotten, they cease to exist.

• The false prophets misrepresented God by fabricating divine revelations or by speaking in the name of other gods (Deut 13:5-11 ^q; 18:17-22 ^r). They led Israel astray by encouraging idol worship (Jer 23:13 ^s, 25 ^t) and would continue to do so (see Neh 6:12-14 ^u; Mark 13:22 ^v; 2 Pet 2:1 ^w; 1 Jn 4:1-3 ^x) until that day, the day of the Lord.
13:3 ^y You must die: According to God’s law, a false prophet must be executed (Deut 13:5 ^z, 10 ^aa; 18:20 ^ab). The Israelites had tolerated false prophets and killed the Lord’s true prophets. In the future, the situation would be reversed.
Summary for Zech 13:4-6: 13:4-6 ^ac God’s total cleansing of his people from their impurities will strike such fear among the people that false prophets will deny or conceal their identity, even lying about the nature and purpose of their activities that might be associated with the prophets of idolatrous cults. 13:4 ^ad ashamed to claim the prophetic gift (literally ashamed of his vision): The Old Testament prophet was sometimes identified as a visionary “seer” (see 1 Sam 9:9-19 ^ae; 2 Kgs 17:13 ^af), since divine revelation often came to them in dreams or night visions (e.g., Zech 1:7–6:15 ^ag).

• prophet’s clothes: A coarse cloak of camel or goat hair distinctively garbed the Old Testament Hebrew prophets (see 2 Kgs 1:8 ^ah; Matt 3:4 ^ai).
13:5 ^aj I’m a farmer: This might be a parody of Amos 7:14 ^ak.
13:6 ^al wounds on your chest?: These wounds might be cuts or bruises that ecstatic prophets, especially in Canaanite religious circles, sometimes gave themselves (see 1 Kgs 18:28 ^am). False prophets would make excuses for themselves, such as, I was wounded at my friends’ house!
Summary for Zech 13:7-9: 13:7-9 ^an This message describes a coming day when God’s appointed shepherd of Israel would be struck down, and the sheep (the people of Israel) would be scattered. A portion of the nation would be given over to divine judgment, while part of the nation would experience spiritual renewal, fulfilling Zechariah’s vision of God once again among his people (see 1:16 ^ao; 2:5 ^ap, 10-11 ^aq; 8:3 ^ar, 23 ^as). The Gospel writers connect portions of this passage (13:7 ^at) to the scattering of Jesus’ disciples as a result of the events surrounding his arrest, trial, and execution by the Romans (see Matt 26:31 ^au, 56 ^av). 13:7 ^aw The sword is personified as a warrior being called to awake in battle, heightening its image as God’s servant, an instrument of death (see Isa 31:8 ^ax; 34:6 ^ay; 66:16 ^az).

• My shepherd signifies the Messiah, the coming leader of Israel (see Ezek 34:23 ^ba; 37:24 ^bb).

• My partner conveys the equality of the shepherd with God (see Matt 26:31 ^bc; Mark 14:27 ^bd).
13:8 ^be Two-thirds ... one-third: The divine judgment would be catastrophic, but God would preserve a remnant and forgive their sin (see Isa 65:9 ^bf; Jer 50:20 ^bg; Ezek 5:2-12 ^bh; Rev 9:15-18 ^bi).
13:9 ^bj Fire is a metaphor for God’s judgment (see Isa 66:15 ^bk; Jer 4:4 ^bl; Ezek 36:5 ^bm; Amos 5:6 ^bn). God’s fire may either destroy the wicked or, as here, test and purify the righteous.

• refine them ... like gold: God is the divine metallurgist, using fire to burn the dross out of metal (Isa 1:25 ^bo; Mal 3:2-3 ^bp).

• These are my people ... The Lord is our God: The declarations of loyalty by God and Israel restore their broken covenant relationship (Zech 11:10 ^bq, 14 ^br; see Exod 19:5 ^bs; Jer 30:22 ^bt; 31:33 ^bu; Hos 2:23 ^bv).