Zechariah 13:1Meaning & Commentary from the Church Fathers

The house of David refers to David's lineage, as Joseph, the betrothed of Mary, belonged to that line: “to a man betrothed to a man named Joseph, of the house of David” (Luke 1:27; Luke 2:4). With the arrival of the Savior, every direction is accessible—east, west, south, north. “In that day a spring shall be opened to the house of David, and to the inhabitants of Jerusalem; living waters shall flow from Jerusalem” (Zech. 14:8).

Rather than reading “every place shall be opened,” they interpret it as “every spring shall be opened.” Nonetheless, it is likely that the intent behind the translation of the Seventy remains consistent, aiming to convey a similar concept, albeit with a different phrasing. Jerusalem, that rebellious and obstinate city, sinful and apostate, which “killed the prophets and stoned those who were sent to her” (Matt. 23:37), will receive a recompense in line with its own defiant actions. It will be cut down like a pomegranate orchard. However, for the inhabitants of the spiritual Jerusalem, the house of Judah—that is, Christ—“every place shall be opened,” or in every location, there will be a fountain springing forth the water of purification, clearly symbolizing the water of holy baptism, beneficial to those who believe “both in foreknowledge and in sprinkling.” What does “foreboding” signify? It represents the transition of the Jews from the law to citizenship in Christ, from shadows to reality, from imagery and script to spiritual service. For the Hellenists, the movement will entail a shift from disbelief to faith in Christ, from initial ignorance to the true knowledge of God, and from darkness to light. The overall trajectory, which is typical for every individual who responds to faith, whether Jew or Greek, is a progression from focusing on worldly matters to choosing a life of holiness and purity, living in the Spirit, in accordance with the teachings of blessed Paul (Romans 8:4, 9), from pursuing earthly honors to cherishing heavenly treasures. And concerning our reception of divine and holy baptism, which cleanses us with the blood of Christ, how can there be any doubt? Thus, the path of cleansing for those dwelling in the house of Judah is the sacrament of salvation, that is, every place that is made accessible, or every spring that opens to pour forth the water of purification.

This spring originating from God's house symbolizes the Church and the understanding of Scripture, enabling believers to be reborn in Christ and receive forgiveness of sins through the waters of baptism.

Even though a woman undergoing purification is deemed unclean and renders everything she touches impure, her uncleanness is still cleansed by the baptism offered through Christ. Instead of referring to the cleansing of sins and impurities, the Septuagint uses the terms moving and sprinkling. This reflects our transition from the law to the Gospel, from the written word to the Spirit, from mere shadows to the full reality; it emphasizes an eternal future rather than a fleeting present. The act of sprinkling symbolizes the blood of Christ, which the Apostle Peter also highlights: “Grace to you and peace be multiplied unto you through obedience and sprinkling by the blood of Jesus Christ.” Furthermore, Peter reminds us that we were not redeemed with perishable silver or gold but with the precious blood of a Lamb without blemish or spot. Those who are sprinkled and redeemed by this blood can echo the words of the psalmist: “Thou wilt sprinkle me, O Lord, with hyssop, and I shall be cleansed; thou wilt wash me, and I shall be made whiter than snow.”

It was opened to those in Jerusalem according to divine foreknowledge, which transitioned from the old covenant to the new covenant, and in the washing of holy baptism, through which we receive forgiveness of sins. Thus, declares the Lord of Hosts,