Zechariah 14
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Zechariah 14
Behold, the Day of the LORD Cometh
1Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
Jamieson-Fausset-Brown
CHAPTER 14
Zec 14:1-21. Last Struggle with the Hostile World-Powers:
Messiah-Jehovah Saves Jerusalem and Destroys the Foe, of Whom the Remnant Turns to the Lord Reigning at Jerusalem.
1. day of the Lord--in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joe 2:31; 3:14; Mal 4:1, 5).
thy spoil ... divided in the midst of thee--by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.
CHAPTER 14
Zec 14:1-21. Last Struggle with the Hostile World-Powers:
Messiah-Jehovah Saves Jerusalem and Destroys the Foe, of Whom the Remnant Turns to the Lord Reigning at Jerusalem.
1. day of the Lord--in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joe 2:31; 3:14; Mal 4:1, 5).
thy spoil ... divided in the midst of thee--by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.
The Pulpit Commentary
The day of the Lord; a day of (or, to) Jehovah cometh. The Greek and Latin Versions have the plural, "days of the Lord come." It is a time when he will specially manifest his glory and power, and be recognized as allowing the trial of his people for wise purposes. It is impossible to fix on any historical fulfilment of this prophecy. The details suit neither Maccabean nor Roman times; the attempt to define exactly the period and matter of its accomplishment has proved a failure, and has led to a mingling of events of very different dates, and to a conglomeration of senses literal, metaphorical, and anagogical, which creates confusion while assuming to explain difficulties. The literal interpretation must be resigned, and the whole prophecy must be taken to adumbrate the kingdom of God in its trial, development, and triumph. Thy spoil shall be divided. Jerusalem is addressed; and the prophet intimates that the enemy shall get possession of the capital, plunder it, and divide its spoil among themselves in its very midst with the greatest security, the inhabitants being wholly at the conquerors' mercy.
The day of the Lord; a day of (or, to) Jehovah cometh. The Greek and Latin Versions have the plural, "days of the Lord come." It is a time when he will specially manifest his glory and power, and be recognized as allowing the trial of his people for wise purposes. It is impossible to fix on any historical fulfilment of this prophecy. The details suit neither Maccabean nor Roman times; the attempt to define exactly the period and matter of its accomplishment has proved a failure, and has led to a mingling of events of very different dates, and to a conglomeration of senses literal, metaphorical, and anagogical, which creates confusion while assuming to explain difficulties. The literal interpretation must be resigned, and the whole prophecy must be taken to adumbrate the kingdom of God in its trial, development, and triumph. Thy spoil shall be divided. Jerusalem is addressed; and the prophet intimates that the enemy shall get possession of the capital, plunder it, and divide its spoil among themselves in its very midst with the greatest security, the inhabitants being wholly at the conquerors' mercy.
2For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.
Jamieson-Fausset-Brown
2. gather all nations, &c.--The prophecy seems literal (compare Joe 3:2). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2Th 2:4); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Compare the complicated movements, Da 11:1-45.
half ... the residue--In Zec 13:8, 9, it is "two-thirds" that perish, and "the third" escapes. There, however, it is "in all the land"; here it is "half of the city." Two-thirds of the "whole people" perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue."
2. gather all nations, &c.--The prophecy seems literal (compare Joe 3:2). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2Th 2:4); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Compare the complicated movements, Da 11:1-45.
half ... the residue--In Zec 13:8, 9, it is "two-thirds" that perish, and "the third" escapes. There, however, it is "in all the land"; here it is "half of the city." Two-thirds of the "whole people" perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue."
The Pulpit Commentary
How this shall come to pass is now shown. For I will gather all nations. God uses the Gentile nations as his instruments in this trial of his people; they are the fires by which he refines and purifies his elect (Joe_3:2, Joe_3:9-11). The city shall be taken. The outrages offered to the captive city are such as are indicated in the case of Babylon (Isa_13:16; comp. Lam_5:11, etc.). Half of the city. The term "half" must not be pressed, as if it contradicted the mention of the two-thirds that were to perish, according to the prediction in Zec_13:8. It is a mere rhetorical expression. Or it may apply to the city alone, while the other referred to the whole land. Shall not be out off. In the former captivity all the people were carried away; in this capture of the city a remnant shall be left therein. It is plain from this statement that the prophecy cannot apply to the destruction of the city by the Romans; for, according to the account of Josephus ('Bell. Jud.,' Rom_6:9), the city itself was razed to the ground, and all the inhabitants were either put to the sword or sold for slaves.
How this shall come to pass is now shown. For I will gather all nations. God uses the Gentile nations as his instruments in this trial of his people; they are the fires by which he refines and purifies his elect (Joe_3:2, Joe_3:9-11). The city shall be taken. The outrages offered to the captive city are such as are indicated in the case of Babylon (Isa_13:16; comp. Lam_5:11, etc.). Half of the city. The term "half" must not be pressed, as if it contradicted the mention of the two-thirds that were to perish, according to the prediction in Zec_13:8. It is a mere rhetorical expression. Or it may apply to the city alone, while the other referred to the whole land. Shall not be out off. In the former captivity all the people were carried away; in this capture of the city a remnant shall be left therein. It is plain from this statement that the prophecy cannot apply to the destruction of the city by the Romans; for, according to the account of Josephus ('Bell. Jud.,' Rom_6:9), the city itself was razed to the ground, and all the inhabitants were either put to the sword or sold for slaves.
3Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
Jamieson-Fausset-Brown
3. Then--In Jerusalem's extremity.
as ... in ... day of battle--as when Jehovah fought for Israel against the Egyptians at the Red Sea (Ex 14:14; 15:3). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (Zec 14:4).
3. Then--In Jerusalem's extremity.
as ... in ... day of battle--as when Jehovah fought for Israel against the Egyptians at the Red Sea (Ex 14:14; 15:3). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (Zec 14:4).
The Pulpit Commentary
§ 6. Then the Lord himself comes to her help, great convulsions of nature accompanying his presence.
Shall go forth. God is said to "go forth" when he manifests his power by delivering his people and punishing their enemies (comp. Isa_26:21; Isa_42:13; Mic_1:3). As when he fought in the day of battle. The Hebrew is in general terms, "as when he fighteth in a day of battle," or, "slaughter;" Septuagint, καθὼς ἡμέρα παρατάξεως αὐτοῦ ἐν ἡμέρα πολέμου, "as a day of his battle in a day of war;" Vulgate, sicut praeliatus est in die certaminis. There is nothing in the text to confine the reference to any one special interposition; it refers rather to the general course of God's providence in defending his people, though, doubtless, the prophet has in his mind the crowning act of mercy at the Red Sea (Exo_14:13, Exo_14:14, Exo_14:25), which is so often referred to as a typical deliverance (comp. Isa_11:11; Jer_16:14; Jer_23:8; Hab_3:15; and above, Zec_10:11).
§ 6. Then the Lord himself comes to her help, great convulsions of nature accompanying his presence.
Shall go forth. God is said to "go forth" when he manifests his power by delivering his people and punishing their enemies (comp. Isa_26:21; Isa_42:13; Mic_1:3). As when he fought in the day of battle. The Hebrew is in general terms, "as when he fighteth in a day of battle," or, "slaughter;" Septuagint, καθὼς ἡμέρα παρατάξεως αὐτοῦ ἐν ἡμέρα πολέμου, "as a day of his battle in a day of war;" Vulgate, sicut praeliatus est in die certaminis. There is nothing in the text to confine the reference to any one special interposition; it refers rather to the general course of God's providence in defending his people, though, doubtless, the prophet has in his mind the crowning act of mercy at the Red Sea (Exo_14:13, Exo_14:14, Exo_14:25), which is so often referred to as a typical deliverance (comp. Isa_11:11; Jer_16:14; Jer_23:8; Hab_3:15; and above, Zec_10:11).
His Feet Shall Stand upon the Mount of Olives
★4And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.
Jamieson-Fausset-Brown
4. The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged (compare Joe 3:12, 14). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return: and the "manner" of His return also shall be similar (Ac 1:11). He shall probably "come from the east" (Mt 24:27). He so made His triumphal entry into the city from the Mount of Olives from the east (Mt 21:1-10). This was the scene of His agony: so it shall be the scene of His glory. Compare Eze 11:23, with Eze 43:2, "from the way of the east."
4. The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged (compare Joe 3:12, 14). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return: and the "manner" of His return also shall be similar (Ac 1:11). He shall probably "come from the east" (Mt 24:27). He so made His triumphal entry into the city from the Mount of Olives from the east (Mt 21:1-10). This was the scene of His agony: so it shall be the scene of His glory. Compare Eze 11:23, with Eze 43:2, "from the way of the east."
The Pulpit Commentary
His feet shall stand. By this theophany he shall come to the aid of his people; nature shall do his bidding, owning the presence of its Maker. Upon the Mount of Olives … on the east. This mount lay on the east of Jerusalem, from which it was separated by the deep valley of the Kidron, rising to a height of some six hundred feet, and intercepting the view of the wilderness of Judaea and the Jordan ghor. The geographical detail is added in the text to indicate the line of escape which shall be opened for those who are to be de-livened. This is the only place in the Old Testament where the Mount of Olives is thus exactly named; but it is often alluded to; e.g. 2Sa_15:30; 1Ki_11:7; 2Ki_23:13 (where it is called "the mount of corruption"), etc. Shall cleave in the midst thereof. As the enemy are supposed to beset Jerusalem, so as to make escape by any ordinary road impossible, the Lord will open a way through the very centre of the mountain (as he opened a path through the Red Sea), by cleaving the hill in sunder, the two parts moving north and south, and leaving a great valley running east and west, and leading to the Arabah.
His feet shall stand. By this theophany he shall come to the aid of his people; nature shall do his bidding, owning the presence of its Maker. Upon the Mount of Olives … on the east. This mount lay on the east of Jerusalem, from which it was separated by the deep valley of the Kidron, rising to a height of some six hundred feet, and intercepting the view of the wilderness of Judaea and the Jordan ghor. The geographical detail is added in the text to indicate the line of escape which shall be opened for those who are to be de-livened. This is the only place in the Old Testament where the Mount of Olives is thus exactly named; but it is often alluded to; e.g. 2Sa_15:30; 1Ki_11:7; 2Ki_23:13 (where it is called "the mount of corruption"), etc. Shall cleave in the midst thereof. As the enemy are supposed to beset Jerusalem, so as to make escape by any ordinary road impossible, the Lord will open a way through the very centre of the mountain (as he opened a path through the Red Sea), by cleaving the hill in sunder, the two parts moving north and south, and leaving a great valley running east and west, and leading to the Arabah.
5And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.
Jamieson-Fausset-Brown
5. ye shall flee to the valley--rather "through the valley," as in 2Sa 2:29. The valley made by the cleaving asunder of the Mount of Olives (Zec 14:4) is designed to be their way of escape, not their place of refuge [Maurer]. Jerome is on the side of English Version. If it be translated so, it will mean, Ye shall flee "to" the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (Am 1:1) as a recognized epoch in Jewish history. Compare also Is 6:1: perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (Mt 24:7), marked momentous movements in the unseen spiritual world.
of the mountains--rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [Moore]. Or, the mountains formed by My cleaving Olivet into two [Maurer].
Azal--the name of a place near a gate east of the city. The Hebrew means "adjoining" [Henderson]. Others give the meaning, "departed," "ceased." The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city.
Lord my God ... with thee--The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Lu 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So Is 25:9.
saints--holy angels escorting the returning King (Mt 24:30, 31; Jude 14); and redeemed men (1Co 15:23; 1Th 3:13; 4:14). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (De 32:2, 3; Ac 7:53; Ga 3:19; He 2:2). Phillips thinks Azal is Ascalon on the Mediterranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the ocean waters from the west to the Dead Sea. The waters will rush down the valley of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Zec 14:8; Eze 47:1, &c.; Joe 3:18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty-five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Eze 48:1-35). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Eze 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Ge 15:8; Ex 23:31; De 11:24; Jos 1:4; 1Ki 4:21; 2Ch 9:26; Is 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and Eze 48:1-35.
5. ye shall flee to the valley--rather "through the valley," as in 2Sa 2:29. The valley made by the cleaving asunder of the Mount of Olives (Zec 14:4) is designed to be their way of escape, not their place of refuge [Maurer]. Jerome is on the side of English Version. If it be translated so, it will mean, Ye shall flee "to" the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (Am 1:1) as a recognized epoch in Jewish history. Compare also Is 6:1: perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (Mt 24:7), marked momentous movements in the unseen spiritual world.
of the mountains--rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [Moore]. Or, the mountains formed by My cleaving Olivet into two [Maurer].
Azal--the name of a place near a gate east of the city. The Hebrew means "adjoining" [Henderson]. Others give the meaning, "departed," "ceased." The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city.
Lord my God ... with thee--The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Lu 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So Is 25:9.
saints--holy angels escorting the returning King (Mt 24:30, 31; Jude 14); and redeemed men (1Co 15:23; 1Th 3:13; 4:14). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (De 32:2, 3; Ac 7:53; Ga 3:19; He 2:2). Phillips thinks Azal is Ascalon on the Mediterranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the ocean waters from the west to the Dead Sea. The waters will rush down the valley of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Zec 14:8; Eze 47:1, &c.; Joe 3:18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty-five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Eze 48:1-35). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Eze 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Ge 15:8; Ex 23:31; De 11:24; Jos 1:4; 1Ki 4:21; 2Ch 9:26; Is 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and Eze 48:1-35.
The Pulpit Commentary
Ye shall flee to the valley of the mountains; ye shall flee by the valley of my mountains; i.e. by the ravine made by the cleaving of Olivet into two, which God calls "my mountain," because effected by his special interposition. Septuagint, Φραχθήσεται ἡ φάραγξ τῶν ὀρέων μου, "The valley of my mountains shall be blocked;" Vulgate, Fugietis ad vallem montium eorum. The last word is probably an error for meorum. Into the chasm thus miraculously formed the remnant shall flee for refuge. Unto Azal; ἕως Ἰασόδ; usque ad proximum (Vulgate); so Symmachus. If Azal, or Azel, be a proper name, it is with some probability identified with Beth-ezel, mentioned in Mic_1:11, a village on the east of Olivet. The meaning in this case is that the valley should extend from the west unto the east side of the Mount of Olives, and that in it the people shall find an asylum, that they might not be involved in the judgments which fall on the enemy. Some take Azal to mean "union," and see in it a symbol of the union of the Law and the gospel, or the Jew and Gentile, in one Church—the valley of God's mountain extending to "union;" that is, to enfolding all the faithful (see Wordsworth, in loc.). The earthquake in the days of Uzziah. This is mentioned in Amo_1:1, but not in the historical books (see note on Amos, loc. cit.). The intervention of the Lord is here accompanied by an earthquake, which produces the same panic as on the former occasion, and drives the inhabitants to flight. Shall come. To smite his enemies and to defend his people. All the saints (holy ones) with thee. The versions have, "with him;" and thus many Hebrew manuscripts. But such abrupt changes of persons are not uncommon (see note on Zec_2:8). The "holy ones" are the angels (comp. Deu_33:2; Job_5:1; Dan_7:10; and the parallel predictions in Mat_24:30, Mat_24:31; Mat_25:31).
Ye shall flee to the valley of the mountains; ye shall flee by the valley of my mountains; i.e. by the ravine made by the cleaving of Olivet into two, which God calls "my mountain," because effected by his special interposition. Septuagint, Φραχθήσεται ἡ φάραγξ τῶν ὀρέων μου, "The valley of my mountains shall be blocked;" Vulgate, Fugietis ad vallem montium eorum. The last word is probably an error for meorum. Into the chasm thus miraculously formed the remnant shall flee for refuge. Unto Azal; ἕως Ἰασόδ; usque ad proximum (Vulgate); so Symmachus. If Azal, or Azel, be a proper name, it is with some probability identified with Beth-ezel, mentioned in Mic_1:11, a village on the east of Olivet. The meaning in this case is that the valley should extend from the west unto the east side of the Mount of Olives, and that in it the people shall find an asylum, that they might not be involved in the judgments which fall on the enemy. Some take Azal to mean "union," and see in it a symbol of the union of the Law and the gospel, or the Jew and Gentile, in one Church—the valley of God's mountain extending to "union;" that is, to enfolding all the faithful (see Wordsworth, in loc.). The earthquake in the days of Uzziah. This is mentioned in Amo_1:1, but not in the historical books (see note on Amos, loc. cit.). The intervention of the Lord is here accompanied by an earthquake, which produces the same panic as on the former occasion, and drives the inhabitants to flight. Shall come. To smite his enemies and to defend his people. All the saints (holy ones) with thee. The versions have, "with him;" and thus many Hebrew manuscripts. But such abrupt changes of persons are not uncommon (see note on Zec_2:8). The "holy ones" are the angels (comp. Deu_33:2; Job_5:1; Dan_7:10; and the parallel predictions in Mat_24:30, Mat_24:31; Mat_25:31).
6And it shall come to pass in that day, that the light shall not be clear, nor dark:
Jamieson-Fausset-Brown
6. light ... not ... clear ... dark--Jerome, Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (Am 5:18). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare Job 31:26). Calvin translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly distinguish between day and night. English Version accords with Zec 14:7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingled with joys.
6. light ... not ... clear ... dark--Jerome, Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (Am 5:18). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare Job 31:26). Calvin translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly distinguish between day and night. English Version accords with Zec 14:7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingled with joys.
The Pulpit Commentary
The light shall not be clear, nor dark. The Greek, Syriac, and Latin Versions have, "There shall not be light, but cold and ice." With the absence of light and sun shall come bitter frost, which impedes all activity, and kills life: or, taking the Septuagint rendering, there shall no longer be the interchange of seasons, but one lasting sunshine. It is plain that a time of distress and calamity is intended, and that the passage is threatening and not consolatory, at any rate, at first. There is solid ground for the rendering of the Revised Version margin, adopted by Cheyne and others, which is according to the Khetib, "There shall not be light, the bright ones shall contract themselves;" i.e. the heavenly bodies shall contract their light, or be heaped confusedly together, and cease to shine. The prediction in this case may be compared with that in Joe_3:15; Isa_13:10; and in Mat_24:29; Rev_6:12, Rev_6:13. The Authorized Version is explained in the margin, i.e. "It shall not be clear in some places, and dark in other places of the world"—a gloss which is inadmissible.
The light shall not be clear, nor dark. The Greek, Syriac, and Latin Versions have, "There shall not be light, but cold and ice." With the absence of light and sun shall come bitter frost, which impedes all activity, and kills life: or, taking the Septuagint rendering, there shall no longer be the interchange of seasons, but one lasting sunshine. It is plain that a time of distress and calamity is intended, and that the passage is threatening and not consolatory, at any rate, at first. There is solid ground for the rendering of the Revised Version margin, adopted by Cheyne and others, which is according to the Khetib, "There shall not be light, the bright ones shall contract themselves;" i.e. the heavenly bodies shall contract their light, or be heaped confusedly together, and cease to shine. The prediction in this case may be compared with that in Joe_3:15; Isa_13:10; and in Mat_24:29; Rev_6:12, Rev_6:13. The Authorized Version is explained in the margin, i.e. "It shall not be clear in some places, and dark in other places of the world"—a gloss which is inadmissible.
7But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.
Jamieson-Fausset-Brown
7. one day--a day altogether unique, different from all others [Maurer]. Compare "one," that is, unique (So 6:9; Jr 30:7). Not as Henderson explains, "One continuous day, without night" (Re 22:5; 21:25); the millennial period (Re 20:3-7).
known to ... Lord--This truth restrains man's curiosity and teaches us to wait the Lord's own time (Mt 24:36).
not day, nor night--answering to "not ... clear nor ... dark" (Zec 14:6); not altogether daylight, yet not the darkness of night.
at evening ... shall be light--Towards the close of this twilight-like time of calamity, "light" shall spring up (Psa 97:11; 112:4; Is 30:26; 60:19, 20).
7. one day--a day altogether unique, different from all others [Maurer]. Compare "one," that is, unique (So 6:9; Jr 30:7). Not as Henderson explains, "One continuous day, without night" (Re 22:5; 21:25); the millennial period (Re 20:3-7).
known to ... Lord--This truth restrains man's curiosity and teaches us to wait the Lord's own time (Mt 24:36).
not day, nor night--answering to "not ... clear nor ... dark" (Zec 14:6); not altogether daylight, yet not the darkness of night.
at evening ... shall be light--Towards the close of this twilight-like time of calamity, "light" shall spring up (Psa 97:11; 112:4; Is 30:26; 60:19, 20).
The Pulpit Commentary
One day. A unique day, unparalleled (comp. So Zec_6:9; Eze_7:5). Which shall be (is) known to the Lord. Its peculiar character, and the moment of its arrival, are known to God, and God only (Mat_24:36). Not day, nor night. It cannot be called truly the one or the other, because there is darkness in the day and light at night, as the following clause says. This is symbolically explained by St. Ephraem, "It will not be altogether consolation, nor altogether affliction." It is not full daylight, for calamity presses; it is not deep night, because there is hope amid the distress. At evening time it shall be light. In the midst of trouble and danger deliverance shall come. The whole section is a figurative description of the fortunes of the Church militant, even as Christ announced to his disciples: "In the world ye shall have tribulation: but be of good cheer, I have overcome the world" (Joh_16:33); "If they have persecuted me, they will also persecute you" (Joh_15:20); "Let not your heart be troubled, neither let it be afraid' (Joh_14:27).
One day. A unique day, unparalleled (comp. So Zec_6:9; Eze_7:5). Which shall be (is) known to the Lord. Its peculiar character, and the moment of its arrival, are known to God, and God only (Mat_24:36). Not day, nor night. It cannot be called truly the one or the other, because there is darkness in the day and light at night, as the following clause says. This is symbolically explained by St. Ephraem, "It will not be altogether consolation, nor altogether affliction." It is not full daylight, for calamity presses; it is not deep night, because there is hope amid the distress. At evening time it shall be light. In the midst of trouble and danger deliverance shall come. The whole section is a figurative description of the fortunes of the Church militant, even as Christ announced to his disciples: "In the world ye shall have tribulation: but be of good cheer, I have overcome the world" (Joh_16:33); "If they have persecuted me, they will also persecute you" (Joh_15:20); "Let not your heart be troubled, neither let it be afraid' (Joh_14:27).
Living Waters from Jerusalem
★8And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
Jamieson-Fausset-Brown
8. living waters--(Eze 47:1; Joe 3:18).
former sea--that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.
hinder sea--the west or Mediterranean.
summer ... winter--neither dried up by heat, nor frozen by cold; ever flowing.
8. living waters--(Eze 47:1; Joe 3:18).
former sea--that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.
hinder sea--the west or Mediterranean.
summer ... winter--neither dried up by heat, nor frozen by cold; ever flowing.
The Pulpit Commentary
§ 7. Then shall occur a season of joy. The land shall be transformed and renewed, and the Lord shall be owned as the sole King of all the earth.
Living waters; i.e. water fresh, pure, and perennial (Gen_26:19; Jer_2:13), a figure of the spiritual blessings and graces bestowed by God upon his Church. From Jerusalem, as the centre and representative of the kingdom of God, as in Zec_12:2. The city itself was, as we know, abundantly supplied with water by many conduits and subterranean channels; but standing, as it does, surrounded by hills higher than itself, it is physically impossible that the waters could literally flow as stated.
The description is symbolical, though the natural features of the country are supposed to be changed in order to preserve verisimilitude (comp. Eze_47:1, etc.; Joe_3:18). The former (eastern) sea … the hinder (western) sea. The Dead Sea is tile eastern sea to one looking to sunrise from Jerusalem: the Mediterranean is the western sea, behind the observer's back. Into every quarter the salutary stream shall flow. In summer and in winter. Neither drought nor frost shall stop their perennial flow. "Alike in times of peace and of persecution those waters shall continue their course" (St. Jerome); Septuagint, "In summer and in spring"—a rendering which seems to indicate the home of the Alexandrian Version.
§ 7. Then shall occur a season of joy. The land shall be transformed and renewed, and the Lord shall be owned as the sole King of all the earth.
Living waters; i.e. water fresh, pure, and perennial (Gen_26:19; Jer_2:13), a figure of the spiritual blessings and graces bestowed by God upon his Church. From Jerusalem, as the centre and representative of the kingdom of God, as in Zec_12:2. The city itself was, as we know, abundantly supplied with water by many conduits and subterranean channels; but standing, as it does, surrounded by hills higher than itself, it is physically impossible that the waters could literally flow as stated.
The description is symbolical, though the natural features of the country are supposed to be changed in order to preserve verisimilitude (comp. Eze_47:1, etc.; Joe_3:18). The former (eastern) sea … the hinder (western) sea. The Dead Sea is tile eastern sea to one looking to sunrise from Jerusalem: the Mediterranean is the western sea, behind the observer's back. Into every quarter the salutary stream shall flow. In summer and in winter. Neither drought nor frost shall stop their perennial flow. "Alike in times of peace and of persecution those waters shall continue their course" (St. Jerome); Septuagint, "In summer and in spring"—a rendering which seems to indicate the home of the Alexandrian Version.
★9And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
Jamieson-Fausset-Brown
9. king over all ... earth--Is 54:5 implies that this is to be the consequence of Israel being again recognized by God as His own people (Da 2:44; Re 11:15).
one Lord ... name one--Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manifestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one in spirit already, even as God is one (Ep 4:3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (Joh 17:21, 23). Then shall there be "a pure language, that all may call upon the name of the Lord with one consent" (Zep 3:9). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which it was established shall have been accomplished, "that God may be all in all" (1Co 15:24).
9. king over all ... earth--Is 54:5 implies that this is to be the consequence of Israel being again recognized by God as His own people (Da 2:44; Re 11:15).
one Lord ... name one--Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manifestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one in spirit already, even as God is one (Ep 4:3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (Joh 17:21, 23). Then shall there be "a pure language, that all may call upon the name of the Lord with one consent" (Zep 3:9). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which it was established shall have been accomplished, "that God may be all in all" (1Co 15:24).
The Pulpit Commentary
All the earth; all the land of Israel (Zec_14:8, Zec_14:10)—a type of the kingdom of God in all its extent (Rev_11:15, "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever"). Shall there be one Lord; rather, Jehovah shall be one. He shall be universally acknowledged as "the blessed and only Potentate" (1Ti_6:15). His name one. Idolatry shall be abolished, and the one God shall be everywhere adored (comp. Zec_13:2; Deu_6:4). Men shall no longer attribute operations and effects to various heavenly powers, but shall see and confess that all are derived from and centre in him, and are only different revelations of his ineffable nature and attributes. We do not, indeed, see this prediction yet fulfilled, but the grace to accomplish it is ready and operating; it is only men's perverse wills that impede the gracious purpose of God.
All the earth; all the land of Israel (Zec_14:8, Zec_14:10)—a type of the kingdom of God in all its extent (Rev_11:15, "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever"). Shall there be one Lord; rather, Jehovah shall be one. He shall be universally acknowledged as "the blessed and only Potentate" (1Ti_6:15). His name one. Idolatry shall be abolished, and the one God shall be everywhere adored (comp. Zec_13:2; Deu_6:4). Men shall no longer attribute operations and effects to various heavenly powers, but shall see and confess that all are derived from and centre in him, and are only different revelations of his ineffable nature and attributes. We do not, indeed, see this prediction yet fulfilled, but the grace to accomplish it is ready and operating; it is only men's perverse wills that impede the gracious purpose of God.
10All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king’s winepresses.
Jamieson-Fausset-Brown
10. turned--or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (Is 40:4).
from Geba to Rimmon--Geba (2Ki 23:8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Jos 15:32), the south border of Judah; not the Rimmon northeast of Michmash. "The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea.
it shall be lifted up--namely, Jerusalem shall be exalted, the hills all round being lowered (Mi 4:1).
inhabited in her place--(Zec 12:6).
from Benjamin's gate--leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (2Ki 14:13).
the first gate--west of the city [Grotius]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (Ne 3:6).
the corner gate--east of the city [Grotius]. Or the "corner" joining the north and west parts of the wall [Villalpandus]. Grotius thinks "corners" refers to the towers there built (compare Zep 3:6, Margin).
tower of Hananeel--south of the city, near the sheep gate (Ne 3:1; 12:39; Jr 31:38) [Grotius].
king's wine-presses--(So 8:11). In the interior of the city, at Zion [Grotius].
10. turned--or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (Is 40:4).
from Geba to Rimmon--Geba (2Ki 23:8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Jos 15:32), the south border of Judah; not the Rimmon northeast of Michmash. "The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea.
it shall be lifted up--namely, Jerusalem shall be exalted, the hills all round being lowered (Mi 4:1).
inhabited in her place--(Zec 12:6).
from Benjamin's gate--leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (2Ki 14:13).
the first gate--west of the city [Grotius]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (Ne 3:6).
the corner gate--east of the city [Grotius]. Or the "corner" joining the north and west parts of the wall [Villalpandus]. Grotius thinks "corners" refers to the towers there built (compare Zep 3:6, Margin).
tower of Hananeel--south of the city, near the sheep gate (Ne 3:1; 12:39; Jr 31:38) [Grotius].
king's wine-presses--(So 8:11). In the interior of the city, at Zion [Grotius].
The Pulpit Commentary
All the land shall be turned as a plain. To indicate the exaltation and stability of the centre of the new theocracy, the prophet announces that all the country round Jerusalem shall be turned into a plain, dominated by the metropolis, which stands sublime on a lofty mountain. The Revised Version renders, "shall be turned as the Arabah," i.e. as the Jordan ghor, a valley of abnormal fertility. From Geba to Rimmon south of Jerusalem; i.e. from the north of Judah to its southern boundary. Geba was a town and district on the edge of the great Wady Suweinit, five miles north of Jerusalem. It is identified with Jeba (1Sa_13:3), and it formed the northern boundary of the kingdom of Judah (Jos_18:24). Rimmon is described as "south of Jerusalem," to distinguish it from a town of the same name in Galilee (Jos_19:13), and from the famous rock Rimmon, to which the Benjamites fled (Jdg_20:45, Jdg_20:47). It was situated in the territory of Simeon (Jos_15:32; Jos_19:7), and has been identified with Umm-er-Rummamin, a town ten miles north of Beersheba. It shall be lifted up. Jerusalem shall remain exalted on its hill, while all the country around sinks into a plain—a figure representing the spiritual exaltation of the new theocracy. Inhabited in her place; or, shall dwell in her place. Shall occupy her ancient limits, and abide there safely without fear (comp. Jer_31:38-40; Eze_48:15, etc.). From Benjamin's gate, etc. (Jer_37:13). It is difficult to define the given boundaries with certainty in every particular. Benjamin's gate is the same as the gate of Ephraim (2Ki_14:13; Neh_8:16), so called as leading to the territory of Benjamin, and beyond again to that of Ephraim. It was situated in the north or second wall. From this point the course of the wall is followed, first to the west, and then to the east. The first gate. This was in the eastern part at this wall, and is the same as "the old gate," or "gate of the old town," of Neh_12:39. The corner gate (2Ki_14:13; Jer_31:38) was at the northwest corner, west of the gate of Benjamin, at the angle where the first and second walls approached each other. These dimensions would give the breadth of the city from east to west. The tower of Hananeel (Neh_3:1-32 :l) was at the northeast corner of the north wall, where the citadel Basis or Antonia afterwards stood. The king's wine presses were probably near "the king's garden" (Neh_3:15), at the southeast extremity of the city. They may have been cut out of the rock, as was often the case. This description gives the extent of the city from north to south. Thus Zechariah illustrates the growth and stability of the Church of God by the figure of the earthly city Jerusalem, firmly and orderly built, and inhabited by a teeming population, as the following verse shows. There is no ground for expecting the literal fulfilment of this prediction.
All the land shall be turned as a plain. To indicate the exaltation and stability of the centre of the new theocracy, the prophet announces that all the country round Jerusalem shall be turned into a plain, dominated by the metropolis, which stands sublime on a lofty mountain. The Revised Version renders, "shall be turned as the Arabah," i.e. as the Jordan ghor, a valley of abnormal fertility. From Geba to Rimmon south of Jerusalem; i.e. from the north of Judah to its southern boundary. Geba was a town and district on the edge of the great Wady Suweinit, five miles north of Jerusalem. It is identified with Jeba (1Sa_13:3), and it formed the northern boundary of the kingdom of Judah (Jos_18:24). Rimmon is described as "south of Jerusalem," to distinguish it from a town of the same name in Galilee (Jos_19:13), and from the famous rock Rimmon, to which the Benjamites fled (Jdg_20:45, Jdg_20:47). It was situated in the territory of Simeon (Jos_15:32; Jos_19:7), and has been identified with Umm-er-Rummamin, a town ten miles north of Beersheba. It shall be lifted up. Jerusalem shall remain exalted on its hill, while all the country around sinks into a plain—a figure representing the spiritual exaltation of the new theocracy. Inhabited in her place; or, shall dwell in her place. Shall occupy her ancient limits, and abide there safely without fear (comp. Jer_31:38-40; Eze_48:15, etc.). From Benjamin's gate, etc. (Jer_37:13). It is difficult to define the given boundaries with certainty in every particular. Benjamin's gate is the same as the gate of Ephraim (2Ki_14:13; Neh_8:16), so called as leading to the territory of Benjamin, and beyond again to that of Ephraim. It was situated in the north or second wall. From this point the course of the wall is followed, first to the west, and then to the east. The first gate. This was in the eastern part at this wall, and is the same as "the old gate," or "gate of the old town," of Neh_12:39. The corner gate (2Ki_14:13; Jer_31:38) was at the northwest corner, west of the gate of Benjamin, at the angle where the first and second walls approached each other. These dimensions would give the breadth of the city from east to west. The tower of Hananeel (Neh_3:1-32 :l) was at the northeast corner of the north wall, where the citadel Basis or Antonia afterwards stood. The king's wine presses were probably near "the king's garden" (Neh_3:15), at the southeast extremity of the city. They may have been cut out of the rock, as was often the case. This description gives the extent of the city from north to south. Thus Zechariah illustrates the growth and stability of the Church of God by the figure of the earthly city Jerusalem, firmly and orderly built, and inhabited by a teeming population, as the following verse shows. There is no ground for expecting the literal fulfilment of this prediction.
11And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.
Jamieson-Fausset-Brown
11. no more utter destruction--(Jr 31:40). Literally, "no more curse" (Re 22:3; compare Mal 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Is 65:20-22), peace (Is 2:4), honor (Is 60:14-16), righteous government (Is 54:14; 60:18). Judgment, as usual, begins at the house of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (Ro 8:21) [Auberlen].
11. no more utter destruction--(Jr 31:40). Literally, "no more curse" (Re 22:3; compare Mal 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Is 65:20-22), peace (Is 2:4), honor (Is 60:14-16), righteous government (Is 54:14; 60:18). Judgment, as usual, begins at the house of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (Ro 8:21) [Auberlen].
The Pulpit Commentary
Men shall dwell in it. There shall be no tear of exile and captivity, and no necessity to fly from a victorious enemy (Zec_14:2, Zec_14:5). Utter destruction; literally, curse, ban; LXX. and Vulgate, "There shall be no more anathema." The inhabitants shall not incur the curse which is inflicted on transgressors, idolaters, and their cities by the old Law (see Exo_22:20; Deu_7:2; Deu_13:12-15; Deu_20:17; comp. Ezr_10:8; Isa_43:28; Rev_22:3). Shall be safely inhabited; or, shall dwell safely. Sin being removed, there will be no more occasion for chastisement; and the spiritual Jerusalem shall never be destroyed.
Men shall dwell in it. There shall be no tear of exile and captivity, and no necessity to fly from a victorious enemy (Zec_14:2, Zec_14:5). Utter destruction; literally, curse, ban; LXX. and Vulgate, "There shall be no more anathema." The inhabitants shall not incur the curse which is inflicted on transgressors, idolaters, and their cities by the old Law (see Exo_22:20; Deu_7:2; Deu_13:12-15; Deu_20:17; comp. Ezr_10:8; Isa_43:28; Rev_22:3). Shall be safely inhabited; or, shall dwell safely. Sin being removed, there will be no more occasion for chastisement; and the spiritual Jerusalem shall never be destroyed.
The Plague on the Nations
12And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.
Jamieson-Fausset-Brown
12. Punishment on the foe, the last Antichristian confederacy (Is 59:18; 66:24; Eze 38:1-39:29; Re 19:17-21). A living death: the corruption (Ga 6:8) of death combined in ghastly union with the conscious sensibility of life. Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body.
12. Punishment on the foe, the last Antichristian confederacy (Is 59:18; 66:24; Eze 38:1-39:29; Re 19:17-21). A living death: the corruption (Ga 6:8) of death combined in ghastly union with the conscious sensibility of life. Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body.
The Pulpit Commentary
§ 8. Having noted the blessings on the true Israelites, the prophet gives further details concerning the destruction of the enemies: they shall perish by plague, by mutual slaughter, by the sword of Judah.
This shall be the plague. These are the instruments which the Lord uses when he fights against the nations (not the people, as in the Authorized Version), Zec_14:3. The plague, or smiting (maggephah), is some contagions affliction sent by God, as in Exo_9:14; Num_14:37; 1Sa_6:4. Their. It is, in the Hebrew, "his flesh, his feet," etc; to show that the general plague extends to every individual. In the last clause the plural is used, "their mouth." With body, eye, and tongue they opposed the holy city, and took pleasure in its discomfiture: in all their members they shall suffer retributive punishment. While they stand upon their feet. The flesh of each shall putrefy and moulder away, while he is still alive and arrayed against the city of God. Holes; soakers. The eyes had spied out the weak places in the defence, and looked with malicious pleasure on the defeat and fall. Tongue. They had blasphemed God, and cried against his holy place, "Down with it, even to the ground!"
§ 8. Having noted the blessings on the true Israelites, the prophet gives further details concerning the destruction of the enemies: they shall perish by plague, by mutual slaughter, by the sword of Judah.
This shall be the plague. These are the instruments which the Lord uses when he fights against the nations (not the people, as in the Authorized Version), Zec_14:3. The plague, or smiting (maggephah), is some contagions affliction sent by God, as in Exo_9:14; Num_14:37; 1Sa_6:4. Their. It is, in the Hebrew, "his flesh, his feet," etc; to show that the general plague extends to every individual. In the last clause the plural is used, "their mouth." With body, eye, and tongue they opposed the holy city, and took pleasure in its discomfiture: in all their members they shall suffer retributive punishment. While they stand upon their feet. The flesh of each shall putrefy and moulder away, while he is still alive and arrayed against the city of God. Holes; soakers. The eyes had spied out the weak places in the defence, and looked with malicious pleasure on the defeat and fall. Tongue. They had blasphemed God, and cried against his holy place, "Down with it, even to the ground!"
13And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.
Jamieson-Fausset-Brown
13. tumult--consternation (Zec 12:4; 1Sa 14:15, 20).
lay hold ... on ... hand of ... neighbour--instinctively grasping it, as if thereby to be safer, but in vain [Menochius]. Rather, in order to assail "his neighbor" [Calvin], (Eze 38:21). Sin is the cause of all quarrels on earth. It will cause endless quarrels in hell (Jas 3:15, 16).
13. tumult--consternation (Zec 12:4; 1Sa 14:15, 20).
lay hold ... on ... hand of ... neighbour--instinctively grasping it, as if thereby to be safer, but in vain [Menochius]. Rather, in order to assail "his neighbor" [Calvin], (Eze 38:21). Sin is the cause of all quarrels on earth. It will cause endless quarrels in hell (Jas 3:15, 16).
The Pulpit Commentary
A great tumult from the Lord (Zec_12:4). A general panic or confusion sent by the Lord, such as befell the Midianites (Jdg_7:22) and the Philistines (l Samuel Zec_14:20), which ends in mutual slaughter. They shall lay hold every one, etc. In this general panic each shall seize his neighbour's hand in fierce contention. The next clause gives the same meaning (comp. Zec_11:6).
A great tumult from the Lord (Zec_12:4). A general panic or confusion sent by the Lord, such as befell the Midianites (Jdg_7:22) and the Philistines (l Samuel Zec_14:20), which ends in mutual slaughter. They shall lay hold every one, etc. In this general panic each shall seize his neighbour's hand in fierce contention. The next clause gives the same meaning (comp. Zec_11:6).
14And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.
Jamieson-Fausset-Brown
14. Judah ... fight at Jerusalem--namely, against the foe: not against Jerusalem, as Maurer translates in variance with the context. As to the spoil gained from the foe, compare Eze 39:10, 17.
14. Judah ... fight at Jerusalem--namely, against the foe: not against Jerusalem, as Maurer translates in variance with the context. As to the spoil gained from the foe, compare Eze 39:10, 17.
The Pulpit Commentary
Judah also shall fight at Jerusalem. The adversus Jerusalem of the Vulgate and some Jewish interpreters is a mistake, and introduces a wholly irrelevant idea. The meaning is that the Judaeans outside of Jerusalem, the nation at large, rallying to the attack, shall fall on the enemy, now thinned by pestilence and internecine conflicts within the walls of the city, and prevail against them (comp. Zec_12:6). Septuagint, Ἰούδας παρατάξεται ἐν Ἱερουσαλήμ," Judah shall draw up his forces in Jerusalem." The wealth of all the heathen (nations) round about. The costly booty of the enemy shall fall into Judah's hands. Thus the Church emerges victorious from persecutions, and is enriched and adorned by the means of those who planned her overthrow.
Judah also shall fight at Jerusalem. The adversus Jerusalem of the Vulgate and some Jewish interpreters is a mistake, and introduces a wholly irrelevant idea. The meaning is that the Judaeans outside of Jerusalem, the nation at large, rallying to the attack, shall fall on the enemy, now thinned by pestilence and internecine conflicts within the walls of the city, and prevail against them (comp. Zec_12:6). Septuagint, Ἰούδας παρατάξεται ἐν Ἱερουσαλήμ," Judah shall draw up his forces in Jerusalem." The wealth of all the heathen (nations) round about. The costly booty of the enemy shall fall into Judah's hands. Thus the Church emerges victorious from persecutions, and is enriched and adorned by the means of those who planned her overthrow.
15And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.
Jamieson-Fausset-Brown
15. The plague shall affect the very beasts belonging to the foe. A typical foretaste of all this befell Antiochus Epiphanes and his host at Jerusalem (1 Maccabees 13:49; 2 Maccabees 9:5).
15. The plague shall affect the very beasts belonging to the foe. A typical foretaste of all this befell Antiochus Epiphanes and his host at Jerusalem (1 Maccabees 13:49; 2 Maccabees 9:5).
The Pulpit Commentary
So shall be the plague of the horse, etc. As was the plague that came on men (Zec_14:12), so shall be tide plague that falls on their beasts and cattle. The brute animals suffer for their owners' sin according to the ban under the old Law (Deu_13:15; comp. Num_16:32, Num_16:33; Jos_7:24, Jos_7:25). Tents; camps; Septuagint, παρεμβολαῖς. The verse illustrates the utter destruction which shall befall the enemies of God's Church.
So shall be the plague of the horse, etc. As was the plague that came on men (Zec_14:12), so shall be tide plague that falls on their beasts and cattle. The brute animals suffer for their owners' sin according to the ban under the old Law (Deu_13:15; comp. Num_16:32, Num_16:33; Jos_7:24, Jos_7:25). Tents; camps; Septuagint, παρεμβολαῖς. The verse illustrates the utter destruction which shall befall the enemies of God's Church.
The Nations Go Up to Keep the Feast of Tabernacles
16And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.
Jamieson-Fausset-Brown
16. every one ... left--(Is 66:19, 23). God will conquer all the foes of the Church. Some He will destroy; others He will bring into willing subjection.
from year to year--literally, "from the sufficiency of a year in a year."
feast of tabernacles--The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (Ne 8:14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem (Mt 21:8); a pledge of His return to His capital to reign (compare Le 23:34, 39, 40, 42; Re 7:9; 21:3). A feast of peculiar joy (Psa 118:15; Ho 12:9). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, Mt 21:9; compare Psa 118:25, 26) (Joh 7:2, 37). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [Moore]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.
16. every one ... left--(Is 66:19, 23). God will conquer all the foes of the Church. Some He will destroy; others He will bring into willing subjection.
from year to year--literally, "from the sufficiency of a year in a year."
feast of tabernacles--The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (Ne 8:14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem (Mt 21:8); a pledge of His return to His capital to reign (compare Le 23:34, 39, 40, 42; Re 7:9; 21:3). A feast of peculiar joy (Psa 118:15; Ho 12:9). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, Mt 21:9; compare Psa 118:25, 26) (Joh 7:2, 37). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [Moore]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.
The Pulpit Commentary
§ 9. Warned by these manifestations of God's power, the residue of the heathen shall be converted, and shall join with the Hebrews in the regular worship of Jehovah.
Every one that is left. All the heathen that attacked the holy city shall not be destroyed; the remnant saved small become subjects of the Divine kingdom. Shall go up. This is the usual phrase for going to Jerusalem for the purpose of worship (comp. Isa_2:2, Isa_2:3; Mic_4:2; Luk_2:42; Joh_7:8). The prophet here and in the following clause speaks as a Jew to Jews, who knew and observed only the prescribed form of worship. It is evident that the announcement could never be literally fulfilled; the Gentile world could never come yearly to pay their devotions at Jerusalem. The prediction can only signify that under Messiah's reign the Gentiles shall be converted to true religion and worship God in regular, orderly fashion, the prophet intimating this in terms derived from the old dispensation, which had the Divine sanction. The Feast of Tabernacles. The Israelites were required to appear before the Lord three times in the year (Exo_23:17; Deu_16:16)—at the festivals of the Passover, Pentecost, and Tabernacles. But the Gentiles are here required to present themselves only once. The Feast of Tabernacles is chosen for this occasion owing to its peculiar character and tile associations connected with it. It commemorated not only the ingathering of the harvest, but also Israel's sojourn in the wilderness and tide Divine protection there accorded to them, and their entrance into tide promised land; it was therefore a fitting symbol of the rescue of the Gentiles from the devil's kingdom, and their entry into the Church of God, where they enjoyed the blessings of God's grace and protection. It was also a more catholic feast, in one sense, titan the Passover or Pentecost, not being so distinctively Jewish, but one which all nations could keep in gratitude to the Giver of material benefits. We must remember, also, that it was at this feast that our Lord cried (Joh_7:37), "If any man thirst, let him come unto me, and drink," and likewise he declared himself to be "the Light of the world" (Joh_8:12), wishing us, it may be, to understand that this feast was the one we should need to keep, being the one which specially sets him forth as the Sustainer and Guide through life's pilgrimage.
§ 9. Warned by these manifestations of God's power, the residue of the heathen shall be converted, and shall join with the Hebrews in the regular worship of Jehovah.
Every one that is left. All the heathen that attacked the holy city shall not be destroyed; the remnant saved small become subjects of the Divine kingdom. Shall go up. This is the usual phrase for going to Jerusalem for the purpose of worship (comp. Isa_2:2, Isa_2:3; Mic_4:2; Luk_2:42; Joh_7:8). The prophet here and in the following clause speaks as a Jew to Jews, who knew and observed only the prescribed form of worship. It is evident that the announcement could never be literally fulfilled; the Gentile world could never come yearly to pay their devotions at Jerusalem. The prediction can only signify that under Messiah's reign the Gentiles shall be converted to true religion and worship God in regular, orderly fashion, the prophet intimating this in terms derived from the old dispensation, which had the Divine sanction. The Feast of Tabernacles. The Israelites were required to appear before the Lord three times in the year (Exo_23:17; Deu_16:16)—at the festivals of the Passover, Pentecost, and Tabernacles. But the Gentiles are here required to present themselves only once. The Feast of Tabernacles is chosen for this occasion owing to its peculiar character and tile associations connected with it. It commemorated not only the ingathering of the harvest, but also Israel's sojourn in the wilderness and tide Divine protection there accorded to them, and their entrance into tide promised land; it was therefore a fitting symbol of the rescue of the Gentiles from the devil's kingdom, and their entry into the Church of God, where they enjoyed the blessings of God's grace and protection. It was also a more catholic feast, in one sense, titan the Passover or Pentecost, not being so distinctively Jewish, but one which all nations could keep in gratitude to the Giver of material benefits. We must remember, also, that it was at this feast that our Lord cried (Joh_7:37), "If any man thirst, let him come unto me, and drink," and likewise he declared himself to be "the Light of the world" (Joh_8:12), wishing us, it may be, to understand that this feast was the one we should need to keep, being the one which specially sets him forth as the Sustainer and Guide through life's pilgrimage.
17And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.
Jamieson-Fausset-Brown
17. no rain--including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (Ho 6:3). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (Re 20:7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (Is 2:2; Mi 5:7). However, Is 66:19 may imply the converse.
17. no rain--including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (Ho 6:3). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (Re 20:7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (Is 2:2; Mi 5:7). However, Is 66:19 may imply the converse.
The Pulpit Commentary
Will not come up; goeth not up. Those who neglected this yearly worship shall be punished according to the threat in Deu_11:16, Deu_11:17. No rain. The failure of periodic rain in Eastern countries meant drought, famine, and widespread distress. In a spiritual sense, rain represents the grace and blessing of God; these are withholden from those who refuse to worship him and wilfully cut themselves off from the Church. The LXX. has, Καὶ οὗτοι ἐκείνοις προστεθήσονται, "These shall be associated with those," i.e. shall be reckoned among those enemies whose punishment has been mentioned above.
Will not come up; goeth not up. Those who neglected this yearly worship shall be punished according to the threat in Deu_11:16, Deu_11:17. No rain. The failure of periodic rain in Eastern countries meant drought, famine, and widespread distress. In a spiritual sense, rain represents the grace and blessing of God; these are withholden from those who refuse to worship him and wilfully cut themselves off from the Church. The LXX. has, Καὶ οὗτοι ἐκείνοις προστεθήσονται, "These shall be associated with those," i.e. shall be reckoned among those enemies whose punishment has been mentioned above.
18And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.
Jamieson-Fausset-Brown
18. if ... Egypt go not up--specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment which Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague ... . Because the guilty are not affected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). Psa 105:32 mentions "rain" in Egypt. But it is not their main source of fertility.
18. if ... Egypt go not up--specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment which Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague ... . Because the guilty are not affected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). Psa 105:32 mentions "rain" in Egypt. But it is not their main source of fertility.
The Pulpit Commentary
If the family of Egypt go not up. Egypt is mentioned as the great typical enemy of God and Israel, and therefore most obnoxious to punishment if it did not obey the call. That have no rain. This rendering implies, what is not the fact, that Egypt is without rain, and is not dependent upon rain for its fertility. The expression in the text is elliptical, being merely, "then not on them," and it is obviously natural to supply, "shall there be rain." As the rise of the Nile depends upon the equinoctial rains in the interior, the failure of these would be disastrous. Another way of rendering the passage is to combine the clauses and append a note of interrogation; thus: "Shall there not be upon them the plague wherewith," etc.? The LXX. and Syriac omit the negative, Καὶ ἐπὶ τούτους ἔσται ἡ πτῶσις, "Even upon these shall be the plague."
If the family of Egypt go not up. Egypt is mentioned as the great typical enemy of God and Israel, and therefore most obnoxious to punishment if it did not obey the call. That have no rain. This rendering implies, what is not the fact, that Egypt is without rain, and is not dependent upon rain for its fertility. The expression in the text is elliptical, being merely, "then not on them," and it is obviously natural to supply, "shall there be rain." As the rise of the Nile depends upon the equinoctial rains in the interior, the failure of these would be disastrous. Another way of rendering the passage is to combine the clauses and append a note of interrogation; thus: "Shall there not be upon them the plague wherewith," etc.? The LXX. and Syriac omit the negative, Καὶ ἐπὶ τούτους ἔσται ἡ πτῶσις, "Even upon these shall be the plague."
19This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.
Jamieson-Fausset-Brown
19. punishment--literally, "sin"; that is, "punishment for sin."
19. punishment--literally, "sin"; that is, "punishment for sin."
The Pulpit Commentary
The punishment; literally, sin; ἁμαρτία: peccatum; here obviously the punishment of sin—sin with all its fatal consequences (comp. Num_18:22; Lam_3:39; Lam_4:6).
Zec_14:20, Zec_14:21
§ 10. Then everything alike shall be holy, and the ungodly shall be altogether excluded from the house of the Lord.
The punishment; literally, sin; ἁμαρτία: peccatum; here obviously the punishment of sin—sin with all its fatal consequences (comp. Num_18:22; Lam_3:39; Lam_4:6).
Zec_14:20, Zec_14:21
§ 10. Then everything alike shall be holy, and the ungodly shall be altogether excluded from the house of the Lord.
Holiness Unto the LORD
20In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’s house shall be like the bowls before the altar.
Jamieson-Fausset-Brown
20. shall there be upon the bells--namely, this inscription, "Holiness to the Lord," the same as was on the miter of the high priest (Ex 28:36). This implies that all things, even the most common, shall be sacred to Jehovah, and not merely the things which under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells attached to horses are found represented on the walls of Sennacherib's palace at Koyunjik.
pots ... like ... bowls--the vessels used for boiling, for receiving ashes, &c., shall be as holy as the bowls used for catching the blood of the sacrificial victims (see on Zec 9:15; 1Sa 2:14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for the marriage feast of the Lamb will be celebrated in heaven (Re 19:1-21), and on earth it will be a Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (Is 1:26; Eze 45:1-25) [Roos].
20. shall there be upon the bells--namely, this inscription, "Holiness to the Lord," the same as was on the miter of the high priest (Ex 28:36). This implies that all things, even the most common, shall be sacred to Jehovah, and not merely the things which under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells attached to horses are found represented on the walls of Sennacherib's palace at Koyunjik.
pots ... like ... bowls--the vessels used for boiling, for receiving ashes, &c., shall be as holy as the bowls used for catching the blood of the sacrificial victims (see on Zec 9:15; 1Sa 2:14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for the marriage feast of the Lamb will be celebrated in heaven (Re 19:1-21), and on earth it will be a Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (Is 1:26; Eze 45:1-25) [Roos].
The Pulpit Commentary
Upon the bells of the horses. The prophet, describing the holiness of the theocracy, uses imagery drawn from the ritual customs of the Law. "The bells," says Henderson, "were small metallic plates, suspended from the necks or heads of horses and camels, for the sake of ornament, and making a tinkling noise by striking against each other like cymbals." Probably these plates had the names of the owners engraven on them. The Septuagint gives "bridle," which possibly the unusual word metzilloth may mean. HOLINESS (holy) UNTO THE LORD; Sanctum Domino (Vulgate); Ἅγιον τῷ Κυρίῳ παντοκράτορι. This was the inscription upon the golden plate on the mitre of the high priest (Exo_28:36). The affixing of this inscription on the trappings of horses signifies that the commonest things shall become holy, all things that men use for work, profit, or ornament shall be consecrated to God's service. The pots in the Lord's house. The "pots" are vessels of inferior sanctity used for boiling the meat of the sacrifice (1Sa_2:14; 2Ch_35:13). The bowls before the altar. These held the blood of the victims for sprinkling on the altar, and the sacred libations, and were considered of superior sanctity. The prophet announces that now all shall be holy, the lower equal to the highest.
Upon the bells of the horses. The prophet, describing the holiness of the theocracy, uses imagery drawn from the ritual customs of the Law. "The bells," says Henderson, "were small metallic plates, suspended from the necks or heads of horses and camels, for the sake of ornament, and making a tinkling noise by striking against each other like cymbals." Probably these plates had the names of the owners engraven on them. The Septuagint gives "bridle," which possibly the unusual word metzilloth may mean. HOLINESS (holy) UNTO THE LORD; Sanctum Domino (Vulgate); Ἅγιον τῷ Κυρίῳ παντοκράτορι. This was the inscription upon the golden plate on the mitre of the high priest (Exo_28:36). The affixing of this inscription on the trappings of horses signifies that the commonest things shall become holy, all things that men use for work, profit, or ornament shall be consecrated to God's service. The pots in the Lord's house. The "pots" are vessels of inferior sanctity used for boiling the meat of the sacrifice (1Sa_2:14; 2Ch_35:13). The bowls before the altar. These held the blood of the victims for sprinkling on the altar, and the sacred libations, and were considered of superior sanctity. The prophet announces that now all shall be holy, the lower equal to the highest.
21Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.
Jamieson-Fausset-Brown
21. every pot--even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things and persons to Jehovah.
take of them--as readily as they would take of the pots of the temple itself, whatever number they wanted for sacrifice.
no ... Canaanite--no unclean or ungodly person (Is 35:8; 52:1; Joe 3:17). Compare as to the final state subsequent to the millennium, Re 21:27; 22:15. Maurer not so well translates "merchant" here, as in Pr 31:24. If a man would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worship [Moore].
21. every pot--even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things and persons to Jehovah.
take of them--as readily as they would take of the pots of the temple itself, whatever number they wanted for sacrifice.
no ... Canaanite--no unclean or ungodly person (Is 35:8; 52:1; Joe 3:17). Compare as to the final state subsequent to the millennium, Re 21:27; 22:15. Maurer not so well translates "merchant" here, as in Pr 31:24. If a man would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worship [Moore].
The Pulpit Commentary
The last announcement is amplified. Every pot. All the vessels of the country shall be consecrated and used in Divine service. The Levitical distinction shall be abolished, and the Lord's service shall be perfect freedom. Every member of the Church, however humble his station or mean his acquirements, shall be a saint and fit for the Lord's use. The Canaanite; mercator (Vulgate). The word is used in the sense of "trafficker," or "merchant," in Job_40:1-24 :30 (Job_41:6, Authorized Version); Pro_31:24 (comp. Zep_1:11). If any vessel might now be used in God's service, worshippers would no longer be obliged to buy special bowls from those who sold in the temple courts (Mat_21:12). But it is best in agreement with the context to take "Canaanite" to mean any unclean or profane person (comp. Gen_9:25; Le Gen_18:28, etc.). Thus Daniel, in the History of Susanna, verse 56, addresses the wicked elder, "Thou seed of Chanaan, and not of Jude;" and Isaiah (Isa_1:10) calls the chiefs of Israel "rulers of Sodom," and "people of Gomorrah." Henceforward the "people shall be all righteous" (Isa_60:21). There shall be one, holy, Catholic Church. Thus the vision of the golden candlestick (Isa_4:1-6.) is fulfilled; and that this should come to pass is the design of God's manifold providences and operations (comp. Rev_21:27; Rev_22:15).
The last announcement is amplified. Every pot. All the vessels of the country shall be consecrated and used in Divine service. The Levitical distinction shall be abolished, and the Lord's service shall be perfect freedom. Every member of the Church, however humble his station or mean his acquirements, shall be a saint and fit for the Lord's use. The Canaanite; mercator (Vulgate). The word is used in the sense of "trafficker," or "merchant," in Job_40:1-24 :30 (Job_41:6, Authorized Version); Pro_31:24 (comp. Zep_1:11). If any vessel might now be used in God's service, worshippers would no longer be obliged to buy special bowls from those who sold in the temple courts (Mat_21:12). But it is best in agreement with the context to take "Canaanite" to mean any unclean or profane person (comp. Gen_9:25; Le Gen_18:28, etc.). Thus Daniel, in the History of Susanna, verse 56, addresses the wicked elder, "Thou seed of Chanaan, and not of Jude;" and Isaiah (Isa_1:10) calls the chiefs of Israel "rulers of Sodom," and "people of Gomorrah." Henceforward the "people shall be all righteous" (Isa_60:21). There shall be one, holy, Catholic Church. Thus the vision of the golden candlestick (Isa_4:1-6.) is fulfilled; and that this should come to pass is the design of God's manifold providences and operations (comp. Rev_21:27; Rev_22:15).
THE HOLY BIBLE
Zechariah
Chapter 14
Translated out of the original tongues, and with the former translations diligently compared and revised.
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