3 Then the Lord will go out and make war against those nations, as he did in the day of the fight.
And it will come about on that day that I will take in hand the destruction of all the nations who come against Jerusalem.
See, at that time I will put an end to all who have been troubling you: I will give salvation to her whose steps are uncertain, and get together her who has been sent in flight; and I will make them a cause of praise and an honoured name in all the earth, when I let their fate be changed.
And at the sounding of the first, a rain of ice and fire, mixed with blood, was sent on the earth: and a third part of the earth, and of the trees, and all green grass was burned up. And at the sounding of the second angel, it was as if a great mountain burning with fire was sent into the sea: and a third part of the sea became blood, And destruction came on a third part of the living things which were in the sea, and on a third part of the ships. And at the sounding of the third angel, there went down from heaven a great star, burning like a flame, and it came on a third part of the rivers, and on the fountains of water. And the name of the star is Wormwood: and a third part of the waters became bitter; and a number of men came to their end because of the waters, for they were made bitter. And at the sounding of the fourth angel, a third part of the sun, and of the moon, and of the stars was made dark, so that there was no light for a third part of the day and of the night. And there came to my ears the cry of an eagle in flight in the middle of heaven, saying with a great voice, Trouble, trouble, trouble, to all on the earth, because of the other voices of the horns of the three angels, whose sounding is still to come.
And another horse came out, a red horse; and it was given to him who was seated on it to take peace from the earth, so that people might put one another to death: and there was given to him a great sword. And when the third stamp was undone, the voice of the third beast came to my ears, saying, Come and see. And I saw a black horse; and he who was seated on it had scales in his hand. And a voice came to my ears, from the middle of the four beasts, saying, A measure of grain for a penny, and three measures of barley for a penny: and see that you do no damage to the oil and the wine. And when the fourth stamp was undone, the voice of the fourth beast came to my ears, saying, Come and see. And I saw a grey horse, and the name of him who was seated on it was Death; and Hell came after him. And there was given to them authority over the fourth part of the earth, to put to destruction by the sword, and by taking away their food, and by death, and by the beasts of the earth. And when the fifth stamp was undone, I saw under the altar the souls of those who had been put to death for the word of God, and for the witness which they kept. And they gave a great cry, saying, How long will it be, O Ruler, holy and true, before you take your place as judge and give punishment for our blood to those on the earth? And there was given to every one a white robe, and they were ordered to take their rest for a little time, till the number was complete of the other servants, their brothers, who would be put to death, even as they had been. And I saw when the sixth stamp was undone, and there was a great earth-shock; and the sun became black as haircloth, and all the moon became as blood; And the stars of heaven were falling to the earth, like green fruit from a tree before the force of a great wind. And the heaven was taken away like the roll of a book when it is rolled up; and all the mountains and islands were moved out of their places. And the kings of the earth, and the rulers, and the chief captains, and the men of wealth, and the strong, and every servant and free man, took cover in the holes and the rocks of the mountains; And they say to the mountains and to the rocks, Come down on us, covering us from the face of him who is seated on the high seat, and from the wrath of the Lamb: For the great day of their wrath is come, and who may keep his place?
See, I will make Jerusalem a cup of shaking fear to all the peoples round about, when Jerusalem is shut in. And it will come about in that day that I will make Jerusalem a stone of great weight for all the peoples; all those who take it up will be badly wounded; and all the nations of the earth will come together against it. In that day, says the Lord, I will put fear into every horse and make every horseman go off his head: and my eyes will be open on the people of Judah, and I will make every horse of the peoples blind. And the families of Judah will say in their hearts, The people of Jerusalem have their strength in the Lord of armies, their God. In that day I will make the families of Judah like a pot with fire in it among trees, and like a flaming stick among cut grain; they will send destruction on all the peoples round about, on the right hand and on the left: and Jerusalem will be living again in the place which is hers, that is, in Jerusalem.
From him will come the keystone, from him the nail, from him the bow of war, from him will come every ruler; Together they will be like men of war, crushing down their haters into the earth of the streets in the fight; they will make war because the Lord is with them: and the horsemen will be shamed.
And the Lord will be seen over them, and his arrow will go out like the thunder-flame: and the Lord God, sounding the war-horn, will go in the storm-winds of the South. The Lord of armies will be a cover for them; and they will overcome, crushing under foot the armed men; they will take their blood for drink like wine: they will be full like the sides of the altar.
Said to him, Go quickly and say to this young man, Jerusalem will be an unwalled town, because of the great number of men and cattle in her. For I, says the Lord, will be a wall of fire round about her, and I will be the glory inside her.
Say to Zerubbabel, ruler of Judah, I will make a shaking of the heavens and the earth, Overturning the power of kingdoms; and I will send destruction on the strength of the kingdoms of the nations; by me war-carriages will be overturned with those who are in them; and the horses and the horsemen will come down, everyone by the sword of his brother.
Then Moses and the children of Israel made this song to the Lord, and said, I will make a song to the Lord, for he is lifted up in glory: the horse and the horseman he has sent down into the sea. The Lord is my strength and my strong helper, he has become my salvation: he is my God and I will give him praise; my father's God and I will give him glory. The Lord is a man of war: the Lord is his name. Pharaoh's war-carriages and his army he has sent down into the sea: the best of his captains have gone down into the Red Sea. They were covered by the deep waters: like a stone they went down under the waves. Full of glory, O Lord, is the power of your right hand; by your right hand those who came against you are broken.
And further, what are you to me, O Tyre and Zidon and all the circle of Philistia? will you give me back any payment? and if you do, quickly and suddenly I will send it back on your head, For you have taken my silver and my gold, putting in the houses of your gods my beautiful and pleasing things. And the children of Judah and the children of Jerusalem you have given for a price to the sons of the Greeks, to send them far away from their land: See, I will have them moved from the place where you have sent them, and will let what you have done come back on your head; I will give your sons and your daughters into the hands of the children of Judah for a price, and they will give them for a price to the men of Sheba, a nation far off: for the Lord has said it. Give this out among the nations; make ready for war: get the strong men awake; let all the men of war come near, let them come up. Get your plough-blades hammered into swords, and your vine-knives into spears: let the feeble say, I am strong. Come quickly, all you nations round about, and get yourselves together there: make your strong ones come down, O Lord. Let the nations be awake, and come to the valley of Jehoshaphat: for there I will be seated as judge of all the nations round about.
And in the days of those kings, the God of heaven will put up a kingdom which will never come to destruction, and its power will never be given into the hands of another people, and all these kingdoms will be broken and overcome by it, but it will keep its place for ever. Because you saw that a stone was cut out of the mountain without hands, and that by it the iron and the brass and the earth and the silver and the gold were broken to bits, a great God has given the king knowledge of what is to take place in the future: the dream is fixed, and its sense is certain.
While you were looking at it, a stone was cut out, but not by hands, and it gave the image a blow on its feet, which were of iron and earth, and they were broken in bits. Then the iron and the earth, the brass and the silver and the gold, were smashed together, and became like the dust on the floors where grain is crushed in summer; and the wind took them away so that no sign of them was to be seen: and the stone which gave the image a blow became a great mountain, covering all the earth.
For the Lord is coming with fire, and his war-carriages will be like the storm-wind; to give punishment in the heat of his wrath, and his passion is like flames of fire. For with fire and sword will the Lord come, judging all the earth, and his sword will be on all flesh: and great numbers will be put to death by him.
Who is this who comes from Edom, with blood-red robes from Bozrah? he whose clothing is fair, stepping with pride in his great strength? I whose glory is in the right, strong for salvation. Why is your clothing red, and why are your robes like those of one who is crushing the grapes? I have been crushing the grapes by myself, and of the peoples there was no man with me: in my wrath and in my passion, they were crushed under my feet; and my robes are marked with their life-blood, and all my clothing is red. For the day of punishment is in my heart, and the year for the payment of the price for my people has come. And I saw that there was no helper, and I was wondering that no one gave them support: so my arm did the work of salvation, and my wrath was my support. And in my passion the peoples were crushed under my feet, and broken in my wrath, and I put down their strength to the earth.
And he said, Give ear, O Judah, and you people of Jerusalem, and you, King Jehoshaphat: the Lord says to you, Have no fear and do not be troubled on account of this great army; for the fight is not yours but God's.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 14
Commentary on Zechariah 14 Commentary Critical and Explanatory on the Whole Bible
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.
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."
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).
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."
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 Isa 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 Isa 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; Heb 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; Isa 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.
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.
7. one day—a day altogether unique, different from all others [Maurer]. Compare "one," that is, unique (So 6:9; Jer 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 (Ps 97:11; 112:4; Isa 30:26; 60:19, 20).
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.
9. king over all … earth—Isa 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 (Eph 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).
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" (Isa 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 (Mic 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; Jer 31:38) [Grotius].
king's wine-presses—(So 8:11). In the interior of the city, at Zion [Grotius].
11. no more utter destruction—(Jer 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 (Isa 65:20-22), peace (Isa 2:4), honor (Isa 60:14-16), righteous government (Isa 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].
12. Punishment on the foe, the last Antichristian confederacy (Isa 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.
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).
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.
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).
16. every one … left—(Isa 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 (Ps 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 Ps 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.
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 (Isa 2:2; Mic 5:7). However, Isa 66:19 may imply the converse.
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). Ps 105:32 mentions "rain" in Egypt. But it is not their main source of fertility.
19. punishment—literally, "sin"; that is, "punishment for sin."
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 (Isa 1:26; Eze 45:1-25) [Roos].
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 (Isa 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].