Click a verse to see commentary
![]() |
Select a resource above
![]() |
Future Warfare and Final Victory14 See, a day is coming for the L ord, when the plunder taken from you will be divided in your midst. 2For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses looted and the women raped; half the city shall go into exile, but the rest of the people shall not be cut off from the city. 3Then the L ord will go forth and fight against those nations as when he fights on a day of battle. 4On that day his feet shall stand on the Mount of Olives, which lies before Jerusalem on the east; and the Mount of Olives shall be split in two from east to west by a very wide valley; so that one half of the Mount shall withdraw northward, and the other half southward. 5And you shall flee by the valley of the L ord’s mountain, for the valley between the mountains shall reach to Azal; and you shall flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the L ord my God will come, and all the holy ones with him. 6 On that day there shall not be either cold or frost. 7And there shall be continuous day (it is known to the L ord), not day and not night, for at evening time there shall be light. 8 On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea; it shall continue in summer as in winter. 9 And the L ord will become king over all the earth; on that day the L ord will be one and his name one. 10 The whole land shall be turned into a plain from Geba to Rimmon south of Jerusalem. But Jerusalem shall remain aloft on its site from the Gate of Benjamin to the place of the former gate, to the Corner Gate, and from the Tower of Hananel to the king’s wine presses. 11And it shall be inhabited, for never again shall it be doomed to destruction; Jerusalem shall abide in security. 12 This shall be the plague with which the L ord will strike all the peoples that wage war against Jerusalem: their flesh shall rot while they are still on their feet; their eyes shall rot in their sockets, and their tongues shall rot in their mouths. 13On that day a great panic from the L ord shall fall on them, so that each will seize the hand of a neighbor, and the hand of the one will be raised against the hand of the other; 14even Judah will fight at Jerusalem. And the wealth of all the surrounding nations shall be collected—gold, silver, and garments in great abundance. 15And a plague like this plague shall fall on the horses, the mules, the camels, the donkeys, and whatever animals may be in those camps. 16 Then all who survive of the nations that have come against Jerusalem shall go up year after year to worship the King, the L ord of hosts, and to keep the festival of booths. 17If any of the families of the earth do not go up to Jerusalem to worship the King, the L ord of hosts, there will be no rain upon them. 18And if the family of Egypt do not go up and present themselves, then on them shall come the plague that the L ord inflicts on the nations that do not go up to keep the festival of booths. 19Such shall be the punishment of Egypt and the punishment of all the nations that do not go up to keep the festival of booths. 20 On that day there shall be inscribed on the bells of the horses, “Holy to the L ord.” And the cooking pots in the house of the L ord shall be as holy as the bowls in front of the altar; 21and every cooking pot in Jerusalem and Judah shall be sacred to the L ord of hosts, so that all who sacrifice may come and use them to boil the flesh of the sacrifice. And there shall no longer be traders in the house of the L ord of hosts on that day. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
|
The Prophet adds, that though there would not be wanting many ungodly men, who should distress the Church, and attempt many things for its destruction, yet God would be a defender and would inflict punishment, which would exhibit a clear and decided proof of that paternal favor which he manifests towards his Church. But these things do not seem to harmonise — that the people should dwell safely at Jerusalem, and yet that there would be enemies violently disturbing the city: but by saying, that they should dwell safely, he means not that there would be none anxious to do them harm; but that trusting in God’s protection they would continue safe in the greatest dangers, as they would feel persuaded that God, who promised to stand on their side, would be stronger than all. The habitation of the godly would then be secure, not because they dreaded no attacks of enemies, but because they firmly believed that they would be preserved by a power from above, though the devil excited many people on all sides against them, and also prepared and suborned many wicked men to contrive their ruin. And to this power it behaves us to raise up our thoughts when various enemies rage against us, so that we may dwell in safety and wait with quiet minds until God shall deliver us; for our safety is concealed under the faithful protection of God, which is only made known to us by the word and promises. Let us, however, bear in mind what the Prophet teaches us here — that when God gives loose reins to enemies, his vengeance is near, so that he will visit with punishment all those wrongs and injuries which we patiently endure. This, he says, shall be the plague with which Jehovah shall smite all people. He mentions all people again, lest a multitude of enemies should terrify the faithful, when they found themselves unequal to them, and almost overwhelmed by their vast number; they were not to doubt but that the hand of God would prevail. Then he adds, His flesh shall consume away, or melt away: there is a change of number, but the sense is not obscured; for he says, This shall be the plague with which Jehovah shall smite all people; his flesh shall melt away, as though he was speaking of one man; and then he immediately adds, while he shall stand on his feet; and his eyes shall melt away, and his tongue in their mouth 192192 The way to account for this is, that the words, [את-כל-העמים], at the beginning of the verse, are to be rendered, “every one of the peoples,” or, “each of the nations.” Then the singular number here refers to “every one,” or “each” nation of the nations. — Ed. We see how the Prophet changes the number three times; but there is in the subject itself nothing ambiguous. He means that it would be nothing to God, when resolved to punish the adversaries of his Church, whether they were many or few; for he can easily destroy them all, as though he had to do only with one man. But it seems also that Zechariah had another thing in view — that as God’s vengeance would regard each individual, no one of them would be safe, and that thus the vengeance of God would be universal, without any exception, and executed on all armies and on each individual. We must now notice the kind of punishment which is here described — that God would destroy them all without the hand or the aid of men: his flesh, he says, shall melt away, or dissolve. In this case divine vengeance is more clearly seen, that is, then enemies, though no one fights with them, yet of themselves consume away: and then he adds, when they shall stand on their feet; and yet their flesh shall melt away. The Prophet no doubt alludes to the curses of the law, among which this is especially to be observed — that God in various ways consumes the wicked, so that they melt away when no cause appears. (Deuteronomy 28:21,22.) The meaning then is, that God has various means by which he can reduce to nothing our enemies, though they may seek aid on every side. We are therefore taught by these words to cast all our cares on God; for when our enemies seem to be placed beyond the chance of danger, and confidently boast that nothing adverse can happen to them, yet in God’s hand is their death and life, so that they can be consumed by his breath only. There is then no reason for us to depend on earthly means, when we seek to be certain respecting the destruction of our enemies; for God can inwardly consume them; though they may seem to stand whole and sound, yet they will be dissolved, so that even their eyes shall melt away in their cavities, that is, they shall fail without any external force. We indeed know that eyes are well protected; being covered with their defences, they seem to be beyond the reach of harm. But the Prophet intimates that the hidden vengeance of God can penetrate into the bowels and marrow; in short, that there is nothing so safe that it can escape the vengeance of God. The tongue also, he says, shall melt away, or dissolve (it is the same verb) in their mouth. He afterwards adds — The Prophet seems again to be inconsistent with himself; for after having declared that God would be the defender of his people, so as to destroy and consume all people for their sake, he now adds that there would be intestine discords, by which the Jews would wilfully consume one another; while yet there is nothing more improbable than that the people, who live under God’s protection, should so divide themselves into factions, as to perish miserably without any outward enemy. But these things do not ill accord, provided we bear in mind what I have already said — that these things are to be taken in a different sense; for the Prophet at one time warns the faithful of the evils which were impending, lest being shaken by their suddenness, they should despond; at another time he promises them a happy condition, for they would ever be the objects of God’s care. So then we may explain the matter thus — “Though enemies on every side should unite and conspire against you, though they should hasten with great fury and rage to destroy you, and though a vast member at home, and domestic enemies from the bosom of your city, should rise up against you, yet God will prevail against them, and all your enemies shall at length be for your good and benefit.” This then is the reason why Zechariah blends together what seems to be wholly inconsistent. It was necessary to know both these things — that the faithful might be fully persuaded that God watched over their safety, for it was his purpose to defend the holy city, and to be its perpetual guardian — and then, that they might also be prepared in their minds to bear many trials and troubles, lest they should promise to themselves a joyful state, and thus indulge in carnal security. Having now explained the Prophet’s intention, we must briefly notice the words. He says that there would be a great tumult from Jehovah among them. This no doubt refers to the Jews; for the Prophet shows that they would be not only exposed to external injuries, but also to another evil — that they would arm themselves against one another, as though they would tear out their own bowels. A tumult, he says, shall be among them, which is the extreme of evils that can happen to a city or people; for no danger is nearer than when they who ought as one man to unite strength and courage to repel an enemy, rage internally against themselves. But this passage deserves special notice, as here is described to us the condition of the Church, such as it is to be until the end of the world; for though the Prophet speaks here of the intermediate time between the return of the people and the coming of Christ, yet he paints for us a living representation, by which we can see that the Church is never to be free or exempt from this evil — that it cannot drive away or
put to flight domestic enemies. And we must also observe, that this tumult, as he says, would be from Jehovah
193193
Literally it is “the tumult of Jehovah,” that is, proceeding from him, occasioned or produced by him. The arrangement of the words would lead us to make such a version as the following—
He adds, Every one shall lay hold on the hand of his companion, and rise up (or perish) shall his hand against the hand of his neighbor. This passage may admit of a twofold meaning. The first is, that every one for the sake of obtaining help will lay hold on the hand of his neighbor, and yet without any advantage, for his own hand would perish, that is, he who sought aid for his friend could not support himself: and this is the meaning given by many interpreters; as though the Prophet had said, that the state of things would be so desperate, that every one would be constrained to seek help from his friend, and yet could not obtain what he desired, for while attempting to lay hold on the hand of his friend, he would find that he could not grasp it. But a different meaning would better correspond with the next verse, — that every one would violently lay hold on the hand of his neighbor, and his hand would rise up against the hand of his neighbor. I think then that this part is added as explanatory, — that when God raised tumults among the Jews, every one would start forward to act violently against his neighbor, and raise up his hand to hurt him: for it follows — Zechariah speaks here no doubt on the same subject; for he adds, that there would be an intestine war between the country and the city, though they were but one body, and since their return they were under the same Divine banner: God had indeed been their leader in their journey, and was in short the only remaining glory of the people. It was then something horribly monstrous, that Judah should join himself to enemies in order to destroy the city: yet the Prophet says that this evil, as well as other evils, would soon be witnessed; so that they would have not only to sustain the assaults of enemies, who would come from far, but would also find their brethren hostile and hurtful to them: Fight then shall Judah against Jerusalem 194194 Most commentators render this line, “And Judah shall fight in Jerusalem,” but contrary to Scripture usage. The verb used here for “fight,” when followed by [ב], almost invariably means to “fight against.” The exception which Henderson makes as to place, is not well founded. The very same form of words occurs in Nehemiah 3:8 and the rendering is, “against Jerusalem.” See also 1 Samuel 23:1. The history of the Jews, as detailed both by Josephus and the Maccabees, fully bears out what is here said: and this corresponds with what is said of Judah in chapter 12:2. Whatever view may be taken of this and the preceding chapters, it cannot be denied but that there is a striking coincidence between what they contain, and the events connected with the Jews from the time of Ezra to the coming of Christ. — Ed. At what time this happened, it is well known; for under Antiochus we know that both the city and the whole land were full of traitors; inasmuch as hardly one in a hundred continued to follow true religion. Thus it happened, that almost all were trodden under foot. It was not then without reason foretold by Zechariah, that the Jews would become cruel enemies to their own brethren. He then adds, Collected shall be the armies of all nations. The word חיל, chil, means forces, wealth and strength. I am disposed to follow what I have already said, — that the army or strength of all nations around would be collected to overthrow Jerusalem. The Prophet intimates in these words that the Jews would apparently be the most miserable of men, were their condition estimated by their state at that time; for there would be harassing traitors within, so that they had to fear intrigues and hidden dangers, and many people also from every part would unite to destroy them. Nothing can be imagined more miserable than to be assailed from within and from without by almost the whole of mankind. But there will presently follow a consolation; and hence we must bear in mind what I have said, that threatening are given by way of warning, that the faithful might courageously bear those ruinous attacks, relying on the hope of a better state of things, according to what God had promised. When afterwards he mentions gold, and silver, and garments, he intimates that the enemies, whom he speaks of, would not come, as though they were hungry, running to the prey; but that they would be so savage as to seek nothing but blood; for they would be furnished with necessaries, having an abundance of gold and silver. For what purpose then would they come? Not to satiate their avarice, but only to gorge human blood, and thus to extinguish the memory of the chosen people. Even to hear this was terrible; but it was necessary to warn the faithful, lest they should be surprised by any sudden event. He afterwards adds — Zechariah in this verse raises up the minds of the godly, so that they might know that their energies would effect nothing, but that after having tried every thing they would be put to flight by the power of God. And hence appears more evident what has been twice repeated, — that the Prophet does not simply denounce calamities to terrify the Jews, but to animate them to constancy, that they might boldly exult, even when nearly overwhelmed by a vast heap of evils. The meaning then is, — that after Satan had tried every thing to effect the ruin of the Church, and the ungodly had left nothing undone, there would yet be a successful issue to the faithful; for God would execute his vengeance, not only on men, but also on horses and camels, and on all cattle: and since God’s wrath would burn against all animals, which are in themselves innocent, it may with certainty be concluded, that those enemies who had provoked him by their cruelty, could not escape his judgment, and the punishment described here by the Prophet. He then subjoins - Zechariah here advances farther, — that those who shall have escaped the ruin of which he had spoken shall be so humbled that they would of their own accord submit to God. He said before, that God would take vengeance and destroy all the enemies of his Church; but the promise here is still more valuable, — that he would turn the hearts of those who escaped punishment, so that without any constraint they would become obedient; for come, he says, shall they every year to worship God in his temple. Then the sum of what is said is this, that God would subdue all the enemies of his Church, and in two ways, for some he would destroy, and he would humble others, so as to make them willing servants and ready of themselves to obey his authority. It shall be then that every one who shall remain of all the nations which came against Jerusalem, shall ascend to supplicate God, or humbly to worship God. If the time be inquired, I answer, that whenever the Prophets speak of the conversion of the nations, they are wont to speak always in general terms; but that this is an hyperbolical language, and that still there is nothing unreasonable in this excess, for surely it was a wonderful work of God when a great number from the nations became subject to him. We indeed know, that the name of the people of Israel was universally hated, so that their religion was disliked by almost the whole world. It was then a thing incredible when Zechariah said, that men from all countries would be so changed as to worship the true God of Israel. But many Churches we know were everywhere formed in the world, and men without number professed God’s name, and undertook his yoke, and embraced that religion which before had been despised by them, and which indeed they had persecuted with the greatest hatred. It is therefore no wonder that the Prophet should say, that the remnant who escaped the sword of vengeance would at length become the willing servants of God. But we ought to notice, as I have said, the mode of speaking commonly adopted by the Prophets, for, in order to amplify the grace of God, they speak in general terms, though what they say ought to be confined to the elect alone. Ascend, he says, shall every one from year to year. Zechariah speaks here also according to the apprehensions of the people. Festivals, we know, were appointed by God; the Israelites ascended at least three times a year unto the temple, but as this was too hard and difficult for the miserable exiles to do, who had been scattered through all countries, those influenced by zeal for religion were wont to descend unto Jerusalem once a year. To this custom of the law the Prophet now alludes, as though he had said, “God indeed spares some, yet they will at length come to his service without any constraint, and submit to the God of Israel.” But he speaks, as I have said, according to the rites of the law; and of this mode of speaking we have often reminded you: I shall therefore pass by the subject, but some additional remarks shall be made at the end of this chapter. Ascend then shall every one to supplicate the king, Jehovah of hosts; that is, that they might confess the only true God to be king: for he has regard to the Prophecy which we considered yesterday, when he said that the only true God would be king. So also in this place, confirming the former truth he says, that they who had before furiously assailed the Church would become the worshipers of God, for they would understand him to be the king of the whole world. But the remainder shall be deferred to another time. Zechariah goes on here with the same subject, — that the name of the only true God would be known throughout the whole world, so that all nations would unite in his worship, while the whole earth was before polluted with various superstitions, and every one followed his own god: but the more clearly expresses here than in the last lecture, that vengeance was prepared for all the despisers of the true God. He says then, that the curse of God is laid up for all those who would not come to Jerusalem humbly to worship God to there. We have said that in these words is set forth the legitimate worship of God; for after the coming of Christ it was not necessary to ascend into Jerusalem according to what John says in John 4:21 “The time comes and now is, that the true worshippers of God shall worship God, neither in this mountains nor at Jerusalem;” but in every part of the world. But the Prophets speak according to the state of things in their time, and always describe the spiritual worship of God according to the types of the law. To ascend then into Jerusalem amounts to the same thing as to embrace true religion and cordially to engage in the worship of the only true God, such as has been prescribed in his word. The meaning then is, — that all who despised the God of Israel would be accursed. Then what follows is mentioned by the Prophet as a part for the whole; he declares that there would be no rain on the despisers of God; as though he had said, that they would perceive God’s vengeance, as he would take away from them all the necessaries of life; for by rain the Prophet means whatever is needful for the support of life. And we know that as to the blessings of God needful for the present life, the chief thing is, when he renders the heavens and the earth the servants as it were of his bounty to us: for how can we be supplied with food, except the earth by his command open its bowels and the heavens hear the earth, as it is said elsewhere, (Hosea 2:21;) so that rain may irrigate it, and render it fruitful, which must be otherwise barren? We now then understand the design of the Prophet, — that in order to invite all nations to the pure worship of God, he declares that all who refused to serve the only true God would be accursed. He further intended by this prophecy to animate the Jews, that they might firmly proceed in the course of true religion until the coming of Christ, and never doubt but that the God whom they worshipped would be the supreme king of the whole world, though before hidden as it were in a corner of the world, while worshipped in Judea alone. The Prophet then intimates that though God had been despised by all nations, his name would yet be sanctified and adored; and also, that if any deprived him of his legitimate worship they would be visited with punishment, because they were destined to perish through famine and want, inasmuch as the heavens would deny rain to them, and the earth would not give them food. But Zechariah speaks expressly of the Egyptians: and we indeed know that they were most inveterate enemies to true religion; and he might have also mentioned the Assyrians and the Chaldeans; but as the Egyptians were nearer and more contiguous to the holy land, their hatred towards the Jews was more virulent. This is the reason why Zechariah speaks of them particularly. It may at the same time appear strange that he threatens them with want of rain; for we know that Egypt expects no rain from above, because of the peculiar condition of the country; for according as the Nile overflows, do the inhabitants look for a fruitful produce of corn and of all other things. The Prophet then ought not to have thus threatened the Egyptians, for they might have justly laughed at him for saying that there would be no rain for them, the want of which is not much felt there. But the Prophet’s intention was simply what I have already explained, — that God would be a Father to the Jews, and also to others who joined in his worship according to the law. Though then the Egyptians had no need of rain, yet by this metaphor Zechariah denounced on them sterility as the punishment of impiety. And we may further observe, that though the overflowing of the Nile irrigated the whole land and made it fruitful, yet rain was by no means useless; and it is said in Psalm 105:32, “He turned their rain into hail,” Egypt being the place spoken of; for the Lord destroyed all its fruit, because the rain was turned into hail. It appears also evident from history, that rain is desirable in Egypt in order to render the produce more abundant. But the Lord has favored that country with a peculiar benefit by supplying the want of rain by the Nile. There is then nothing doubtful in the meaning of the Prophet, as his object was to show, that the Lord would constrain all people to become obedient to true religion, not only those Jews who were far removed from Judea, but even the Egyptians themselves, who had been always most alienated from true and pure worship. He adds, There shall be upon them the plague. He now speaks more generally; and what he before specifically mentioned, he now declares in general terms, — that God would execute vengeance and destroy and reduce to nothing all those who took not on them the yoke, so as to worship him sincerely, together with the Jews, according to what the law prescribes. He again repeats the words, who ascended not into Jerusalem; not that he intended to confine the worship of God to ceremonies or rites under the law; but because it was necessary, until Christ abrogated all the ancient rites, that the worship of God should be thus described; nor could it then be separated from these external exercises. But here it may be rightly inquired, why the Prophet speaks specifically of the feast of tabernacles, since the passover was deemed first among the festivals. The reason seems to me to have been this, — because it was difficult to believe that the Jews would return to their own country, that God would become again their redeemer. Many interpreters say, that the Prophet speaks of the feast of tabernacles, because it behaved them to be sojourners in the world: but a similar reason might be given for other days. We must then inquire why he mentions the feast of tabernacles and not other feasts. Now we know that when the Prophets speak of the second restoration of the people, they often call attention to that wonderful deliverance from Egypt by which God had proved that he possessed sufficient power to redeem and save his own people. To this instance does Zechariah now allude, as I think, and says, that God would restore his people by his wonderful and inexpressibly great power, so that they might justly celebrate the feast of tabernacles as their fathers formerly did: for we know why God commanded the Jews to dwell every year under the branches of trees; it was, that they might be mindful of that deliverance which had been granted to their fathers; for they had continued forty years in the desert, where they had no buildings, but huts only, made of branches of trees. When therefore they went forth from their houses, and dwelt as it were in the open air in tents, they thus revived the memory of the wonderful manner by which their fathers were delivered. Hence God, in order to show that their return from the Babylonian exile was worthy of being remembered, says here that the feast of tabernacles would be celebrated 195195 See Nehemiah 8:13-18. In short, the Prophet means that God would be such a deliverer of his people, that all the nations, even from the remotest parts, would acknowledge it as a remarkable miracle: it is the sense then as though he had said, that the deliverance of the people would be an evidence of divine power so manifest and illustrious, that all nations would acknowledge that the God of Israel is the creator of heaven and earth, and is so endued with
supreme power, that he governs the whole world; and, in a word, that he is the only true God who ought to be worshipped.
196196
The two verses, 17 and 18, I would render thus, —
He repeats the same thing, and almost in the same words; but yet it is not done without reason: for we ought to consider how difficult it was to believe what is said, as the Jews who had returned to their country were few in number, and unwarlike, and on every side opposed by their enemies. Since then the Church was almost every moment in danger, it was no wonder that the faithful had need of being strengthened under their trials, which often disturbed and harassed their minds. This then is the reason why the Prophet repeats often the same thing. This, he says, shall be the sin of Egypt and of all nations, etc. The word חטאת, chethat, properly means wickedness, sin; but as piaculum in Latin sometimes means sin, and sometimes expiation, so חטאת, chethat, in Hebrew: it signifies at one time sin, at another the sacrifice by which sin is atoned: and hence Christ is said to have been made sin; for when he offered himself as an expiation, he sustained the curse which belonged to us all, by having it transferred on himself (Galatians 3:13.) As Christ then was an expiation, he was on this account called sin. And the Greek translators did not change the name, because they saw that חטאת, chethat, in Hebrew, is taken for a sacrifice or punishment as well as for sin; hence they used the word hamartia indiscriminately. 197197 The Targum paraphrases it “the punishment of sin,” and so do Jun., and Trem., and Piscator. The word “sin” is retained by Jerome, Cyril, and Marckius. But Newcome and Henderson, in accordance with our version and that of Calvin, render it “punishment.” — Ed. So then the Prophet says that this would be the sin or the punishment of Egypt and of all nations, as though he had said, “If they despise the God of Israel and condemn his worship, such a contumacy shall not be unpunished; for God will show himself to be the vindicator of his own glory.” And hence we conclude, that nothing ought to be more desired by us than that God should reveal himself to us, so that we may not presumptuously wander after superstitions, but purely worship him; for no one rightly worships God, except he who is taught by his word. It is then a singular favor, when the Lord prescribes to us the rule by which we may rightly worship him: but when we assent not to his true and legitimate worship, we here see that our whole life is accursed. It now follows — |