The end of sin.
"In that day there shall be a fountain opened," etc. The close of the last chapter described certain persons as pouring forth "a fountain of tears" (Jeremiah 9:1). This opens by describing a "fountain" of a different kind—a fountain opened for the especial benefit of those who thus mourned (comp. Zechariah 12:10). In this last-mentioned verse their grief is attributed to their looking on him "whom they had pierced." Remembering how distinctly this expression is applied, in John 19:37, to the death of Christ Jesus, we seem justified in concluding that there is a similar reference here. According to this, therefore, the "fountain" of John 19:1 is a figurative description of that flow of blessings which comes from Christ's cross; and its "opening in that day" to the people described is a similar description of their being then at last enabled to discover and partake of that flow. So "opened," what will be its results? Two principally, both of chief importance, viz, an end of sin
I. THE END OF ITS GUILT. Sin, as being the transgression of Law (1 John 3:4; 1 John 5:17; Romans 4:15; Romans 5:13), involves the displeasure, and that inevitably, of the Lawgiver. If the Law is worth enacting, it is worth enforcing. If not meant, indeed, to be enforced, why was it ever proclaimed? The wiser, also the better, the holier, the higher the Lawgiver, the more this reasoning holds. The greater also, such being the case, and that both in itself and also before him, is the offence of rebelling against him. And it is this "offence," this deadly "offence," that the mystical fountain here described in the first place—providing, as it does, "a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world"—so entirely brings to an end. See how emphatically this is taught generally in Romans 8:1; Romans 3:25. And see how the same appears to be taught specially concerning Jerusalem and its inhabitants in the future in such passages as Isaiah 40:2; Isaiah 43:25; Jeremiah h 20 (see also Daniel 9:24). Now their "iniquities have separated," as described in Isaiah 59:2, "between them and their God, and their sins have made him [margin] hide his face from them, that he will not hear." Then, through that "opened fountain," this will all be reversed. No longer separated or concealed from them, he will accept their prayers with "delight" (see John 4:23, end; Proverbs 15:8).
II. THE END OF ITS POLLUTION. Besides being an offence to God, sin is an injury to ourselves. Being altogether unworthy of us in every respect, it brings about, and that immediately, our own degradation and shame. It involves pollution, that is to say, as well as guilt. And it further involves, such being the case, in addition to the before-mentioned separation or alienation of God's favour from us, the separation or alienation of our nature from him. This second evil would seem to be described in our text as "separation" for or by means of "uncleanness." How such alienation on man's part through the pollution of sin is evidenced, we may see in Genesis 3:8; Luke 5:8; Isaiah 30:11; Romans 1:28, beginning; and also in that which is assumed respecting us in the gracious appeal of 2 Corinthians 5:20. On the other hand, how entirely this second alienation can be overcome by the remedy of our text is seen in 1 John 1:7, end; John 12:32. And how completely both this and the previously mentioned alienation are to be removed in the case of Judah and Israel at the last, as here described, we may perhaps see in Jeremiah 31:31-34, especially as quoted and summarized in Hebrews 10:16, Hebrews 10:17 and elsewhere.
If this interpretation is accepted, we may learn hence for ourselves, in concluding:
1. The necessity of Christ's death. In all cases we see it is thus that God has appointed as to doing away with our sins. It is only by the "fountain" in this way provided, and not by any fountain of tears on man's part, however copious, however unexampled, however certainly due even to an influence from above (Zechariah 12:10), that the "double cure" of sin can be wrought.
"Could my tears forever flow," etc.
2. The necessity of man's faith. The necessity, we mean, of course, where there is the capacity for faith in existence. Till that capacity for faith is exercised, no matter what the object of faith, what can it do? Till the "fountain" in this way be "opened" win other words, be discovered and used—whom can it cleanse? (See Romans 5:1 and Acts 15:9 respectively for the two sides of this truth.)
3. The abundance of God's grace—whether to pardon or heal. It is not a cistern, not even a well, but a fountain, to which we find it compared (comp. Jeremiah 2:13; John 4:12, John 4:13). No limitation as to supply. No limitation as to use (see Deuteronomy 11:10, Deuteronomy 11:11).