Zechariah · Chapter 14

V. 1. The day-Of vengeance, Joel 2:1,2, cometh, or will soon overtake you, O sinful, unthankful! bloody! Jews. Thy spoil-All thou hast, O, Jerusalem, shall become a prey to thine enemy.

Verse 1. Behold, the day of the Lord cometh] This appears to be a prediction of that war in which Jerusalem was finally destroyed, and the Jews scattered all over the face of the earth; and of the effects produced by it.

Verses 1, 2. Behold, the day of the Lord cometh — A day of the Lord’s great wrath and indignation will soon overtake you, O sinful, unthankful, bloody Jews! A day remarkable for the execution of divine vengeance upon you, and your city, Jerusalem. This chapter ought to have been joined to the preceding; for here the prophet continues to foretel the execution of the threatenings contained in the latter part of the former chapter; namely, how the unbelieving Jews should be destroyed by the Romans. Thy spoils shall be divided in the midst of thee — All that thou hast, O Jerusalem, shall become a prey to thine enemies, who shall be such absolute masters of thee, that, in the greatest security, they shall divide among themselves whatever spoil they take from thee, in the very place where they take it. For I will gather all nations — “The Romans, being lords of the known world, had the strength of all nations united in their forces. Thus, (Jeremiah 24:1,) Nebuchadnezzar is said to fight against Jerusalem with all the kingdoms of the earth.” — Lowth. And the city shall be taken — For God is its enemy, and who can stand before him, or before nations gathered by him? Where he gives commission, he will give success. And the houses rifled, and the women ravished — The Roman soldiers shall exercise those acts of lust and violence which are too frequent among conquerors. That all the outrages were committed, and the miseries endured, which are here predicted, when the Romans took Jerusalem, we have abundant proof from Josephus and other historians: see notes on Deuteronomy 28. And half of the city shall go into captivity — The Hebrew word rendered half, may be translated a portion. It must be observed, that the city only is here spoken of; but chap. 13:8, where mention is made of two parts being cut off and dying, refers to the whole land. And the residue of the people shall not be cut off — “The Romans spared the young and useful part of the Jews: Josephus, Bel. Jud., 6. 9:2. However, these were either condemned to the mines in Egypt, or exposed to the sword and to wild beasts in the provincial theatres, or sold for slaves. Ibid. It must be observed, that the forty thousand who were permitted to go where they pleased, were Idumeans: Bel. Jud., 6. 8:2.” — Newcome. “But it is probable that the remnant of the Jews, who survived this almost exterminating destruction, and their descendants, who have for so many centuries been preserved a distinct people, in order to their future restoration, are intended.” — Scott.

Verse 1, 2. I will gather all nations against Jerusalem to battle. The tenth legion joined the Roman general; and though they could not take the city by storm, yet famine at last did what could not be effected by the sword, nor by engines of war. But assuredly, the whole connection of this chapter looks farther than the revolt of the Jews against the Romans, and will receive a most signal accomplishment in the final destruction of the enemies of the church. Revelation 16:14-16.

FINAL CONFLICT AND TRIUMPH OF JERUSALEM, 1-21.

Chapter 14 is an independent piece. The struggle depicted in the first few verses is not the one described in Zechariah 12:1-9; nor can these verses be considered “a further expansion of the summary announcement of the judgment upon Israel, and its refinement (Zechariah 13:7-9).” The prophet beholds a new conflict between Jerusalem and the nations. In Zechariah 12:1-9, the enemies are described as smitten before they are able to capture the city; here the announcement is that “the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go forth into captivity.” Only then will Jehovah appear for the salvation of a remnant and for the setting up of his kingdom (1-7). From Jerusalem, the dwelling place of Jehovah, two streams of living water will go forth covering the whole land with blessing and fertility (8-11). The nations that have come to war against Jerusalem will be destroyed, and their wealth will be given to the Jews (12-15). Those who escape will turn to Jehovah in true worship; those who refuse to do so will be smitten with drought (16-19). Jerusalem and Judah and all that is in them will be holy unto Jehovah (20, 21).

Capture and deliverance of Jerusalem, 1-7.

1. Behold,… cometh — Better, Behold,… is about to come. The coming is imminent (G.-K., 116p). Day of Jehovah — Literally, a day is about to come for Jehovah. The day is the day of Jehovah mentioned so frequently by the prophets (see on Joel 1:15). In 1b Jerusalem is addressed. The prophet does not stop to describe the struggle; he passes immediately to the outcome and states that the city will be taken and plundered. In the midst of thee — Indicates the completeness of the defeat; the enemy will gain complete possession of the city.

In verse 2, which is omitted by some as a later expansion of verse 1, the prophet pictures the struggle in greater detail. I will gather all nations — The rest of the verse would seem to indicate that Jehovah sends them to execute judgment upon the city (compare Isaiah 10:5, 6; not so in Joel 3:2, 9-11; Ezekiel 38:39). The city will be taken, and the conquerors will spare nothing. The women ravished — A practice not uncommon in ancient warfare (see on Amos 7:17; Joel 3:3). Half — In a general sense — a portion. One portion will be carried into exile, the other will be allowed to remain in the city (compare Zechariah 13:8).

V. 2. All nations-The Romans who at that time had the rule over all the nations of that part of the world. The residue-That small number of the Jews who were spared by Titus. Shall not be cut off-Were not forbidden to dwell about the city.

Verse 2. I will gather all nations] The Romans, whose armies were composed of all the nations of the world. In this verse there is a pitiful account given of the horrible outrages which should be committed during the siege of Jerusalem, and at its capture.

The residue of the people shall not be cut off] Many were preserved for slaves, and for exhibition in the provincial theatres.

Verses 1, 2. Behold, the day of the Lord cometh — A day of the Lord’s great wrath and indignation will soon overtake you, O sinful, unthankful, bloody Jews! A day remarkable for the execution of divine vengeance upon you, and your city, Jerusalem. This chapter ought to have been joined to the preceding; for here the prophet continues to foretel the execution of the threatenings contained in the latter part of the former chapter; namely, how the unbelieving Jews should be destroyed by the Romans. Thy spoils shall be divided in the midst of thee — All that thou hast, O Jerusalem, shall become a prey to thine enemies, who shall be such absolute masters of thee, that, in the greatest security, they shall divide among themselves whatever spoil they take from thee, in the very place where they take it. For I will gather all nations — “The Romans, being lords of the known world, had the strength of all nations united in their forces. Thus, (Jeremiah 24:1,) Nebuchadnezzar is said to fight against Jerusalem with all the kingdoms of the earth.” — Lowth. And the city shall be taken — For God is its enemy, and who can stand before him, or before nations gathered by him? Where he gives commission, he will give success. And the houses rifled, and the women ravished — The Roman soldiers shall exercise those acts of lust and violence which are too frequent among conquerors. That all the outrages were committed, and the miseries endured, which are here predicted, when the Romans took Jerusalem, we have abundant proof from Josephus and other historians: see notes on Deuteronomy 28. And half of the city shall go into captivity — The Hebrew word rendered half, may be translated a portion. It must be observed, that the city only is here spoken of; but chap. 13:8, where mention is made of two parts being cut off and dying, refers to the whole land. And the residue of the people shall not be cut off — “The Romans spared the young and useful part of the Jews: Josephus, Bel. Jud., 6. 9:2. However, these were either condemned to the mines in Egypt, or exposed to the sword and to wild beasts in the provincial theatres, or sold for slaves. Ibid. It must be observed, that the forty thousand who were permitted to go where they pleased, were Idumeans: Bel. Jud., 6. 8:2.” — Newcome. “But it is probable that the remnant of the Jews, who survived this almost exterminating destruction, and their descendants, who have for so many centuries been preserved a distinct people, in order to their future restoration, are intended.” — Scott.

Verse 1, 2. I will gather all nations against Jerusalem to battle. The tenth legion joined the Roman general; and though they could not take the city by storm, yet famine at last did what could not be effected by the sword, nor by engines of war. But assuredly, the whole connection of this chapter looks farther than the revolt of the Jews against the Romans, and will receive a most signal accomplishment in the final destruction of the enemies of the church. Revelation 16:14-16.

FINAL CONFLICT AND TRIUMPH OF JERUSALEM, 1-21.

Chapter 14 is an independent piece. The struggle depicted in the first few verses is not the one described in Zechariah 12:1-9; nor can these verses be considered “a further expansion of the summary announcement of the judgment upon Israel, and its refinement (Zechariah 13:7-9).” The prophet beholds a new conflict between Jerusalem and the nations. In Zechariah 12:1-9, the enemies are described as smitten before they are able to capture the city; here the announcement is that “the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go forth into captivity.” Only then will Jehovah appear for the salvation of a remnant and for the setting up of his kingdom (1-7). From Jerusalem, the dwelling place of Jehovah, two streams of living water will go forth covering the whole land with blessing and fertility (8-11). The nations that have come to war against Jerusalem will be destroyed, and their wealth will be given to the Jews (12-15). Those who escape will turn to Jehovah in true worship; those who refuse to do so will be smitten with drought (16-19). Jerusalem and Judah and all that is in them will be holy unto Jehovah (20, 21).

Capture and deliverance of Jerusalem, 1-7.

1. Behold,… cometh — Better, Behold,… is about to come. The coming is imminent (G.-K., 116p). Day of Jehovah — Literally, a day is about to come for Jehovah. The day is the day of Jehovah mentioned so frequently by the prophets (see on Joel 1:15). In 1b Jerusalem is addressed. The prophet does not stop to describe the struggle; he passes immediately to the outcome and states that the city will be taken and plundered. In the midst of thee — Indicates the completeness of the defeat; the enemy will gain complete possession of the city.

In verse 2, which is omitted by some as a later expansion of verse 1, the prophet pictures the struggle in greater detail. I will gather all nations — The rest of the verse would seem to indicate that Jehovah sends them to execute judgment upon the city (compare Isaiah 10:5, 6; not so in Joel 3:2, 9-11; Ezekiel 38:39). The city will be taken, and the conquerors will spare nothing. The women ravished — A practice not uncommon in ancient warfare (see on Amos 7:17; Joel 3:3). Half — In a general sense — a portion. One portion will be carried into exile, the other will be allowed to remain in the city (compare Zechariah 13:8).

V. 3. Then-After he hath sufficiently punished the Jews. As when he fought-As in those days when he fought for his people.

Verse 3. Then shall the Lord go forth, and fight against those nations] Against the Romans, by means of the northern nations; who shall destroy the whole empire of this once mistress of the world. But this is an obscure place.

Verse 3. Then shall the Lord — After he hath sufficiently punished Jerusalem and the rest of the Jewish nations; go forth — Out of his holy place, as a warrior prepared for battle. This is spoken after the manner of men; and fight against those nations — Which had taken and destroyed Jerusalem, and oppressed his people. As when he fought in the day of battle — As in those days when he evidently fought for his people. The meaning is, that in after times God would discomfit and destroy the posterity of these nations, namely, the Roman idolaters and those under their empire; that when he had made use of them as a scourge to his people, he would execute his judgments upon them, as when he fought against the enemies of his church formerly, the Egyptians, Canaanites, and others. Observe here, reader, the instruments of God’s wrath will themselves be made the objects of it; for it will come to their turn to drink of the cup of trembling; and whom God fights against, he will be sure to overcome. It is observable that the Roman empire never flourished after the destruction of Jerusalem as it had done before; but God evidently fought against it, and against all the nations under its dominion, or in alliance with it, till at last it was subverted and destroyed, its richest cities taken and plundered, and its various provinces ravaged by the Goths and Vandals, and other barbarous invaders.

Ver. 3. Then shall the Lord go forth and fight against those nations, as when he fought for Joshua in the day of battle, and stayed the going down of the sun to give them light. If our critics will have all this to mean the Romans, the Lord did indeed fight against them, but it was 365 years after the siege of Jerusalem, and many of the Goths who stormed the city were christians, amongst whose fathers Ulphilas had preached. The Saxon Chronicle speaks of that event in the following words.

Anno 435. Her Gotan abaecon Rome burgh, ande naeffre syththan Romane ne ricsodon on Brytene:— Thaet waes embe xi hund wintra ande x wintra thaes the heo ge-timbred was:— Ealles hi rixodon on Brytene feower hund seouanti wintra, syththan Gaius Iulius that lond aerost ge-sohte:— Literally thus.

435. This year, the Goths broke into the city of Rome, and never since have the Romans reigned in Britain. This was about eleven hundred and ten winters after she was ge-timbered (or built.) In all, they reigned in Britain four hundred and seventy winters, since Julius Cæsar erst ge-sought that land.—We ask, what connection can there be between the suppression of the rebellion in Judea, and the milder punishment of Rome? Why lose Zechariah’s glory and hope in minor wars and storms?

3. Then — When the conflict will have reached this stage Jehovah will interfere. Shall Jehovah go forth — To fight and destroy the nations. Why he will do this after commissioning them to execute judgment upon the city is not stated. It may be because they will go beyond their commission (compare Isaiah 10:7). As when he fought in the day of battle — Refers to all the occasions in the past when Jehovah fought for Israel (Joshua 10:14, 42; 23:3; Judges 4:15, etc.). These acts of the past will be repeated.

V. 4. Shall cleave-Sinai melted, at the presence of the God of the whole earth. Great valley-So rich shall be a plain access from the place of the feet of the Lord unto Jerusalem.

Verse 4. And his feet shall stand] He shall appear in full possession of the place, as a mighty conqueror.

And the mount of Olives shall cleave] God shall display his miraculous power as fully in the final restoration of the Jews, as he did when he divided the Red Sea that their forefathers might pass through dry-shod. Some refer this to the destruction of the city by the Romans. It was on the mount of Olives that Titus posted his army to batter Jerusalem. Here the tenth legion that came to him from Jericho was placed. JOSEPH. Deuteronomy Bello, lib. vi. c. 3. It was from this mountain that our Lord beheld Jerusalem, and predicted its future destruction, Luke 19:41, with Matthew 24:23; and it was from this mountain that he ascended to heaven, (Acts 1:12,) utterly leaving an ungrateful and condemned city.

And half of the mountain shall remove] I really think that these words refer to the lines of circumvallation, to intrenchments, redoubts, &c., which the Romans made while carrying on the siege of this city; and particularly the lines or trenches which the army made on Mount Olivet itself.

Verses 4, 5, And his feet shall stand in that day upon the mount of Olives, &c. — It is very difficult to say to what time this prediction refers, or what is its precise meaning. Commentators are not at all agreed on the subject. Some think the passage refers to the time immediately subsequent to the destruction of Jerusalem, foretold in verses 1, 2, and that it is to be understood figuratively, namely, 1st, That by the Lord’s standing before Jerusalem on the east, is meant, his drawing peculiarly near to his church and people, here, as frequently elsewhere, signified by Jerusalem; and that he would be at hand to succour and save them; and would give success to, and be manifested in, the gospel preached by his apostles, who received their commission on that mount before Christ’s ascension. 2d, That by the cleaving of the mount of Olives in the midst, toward the east and toward the west, so as to make a very great valley, is meant the removing of the ceremonial law, which was like an aspiring mountain, or partition wall, between the Jews and Gentiles, and a great obstruction to the conversion of the latter, and their entrance into the church of God: but that, by the destruction of Jerusalem, this mountain should be made to cleave, as it were, in the midst, this partition wall be broken down, and God’s church, the spiritual Jerusalem, made of easy access to the Gentiles. Thus the way of the Lord would be prepared, every mountain and hill brought low, and a plain and pleasant valley, or open way of communication, be found in the place of them: see Isaiah 40:4. 3d, That by the valley of the mountains, is meant the gospel church, to which, as a place of refuge, many of the Jews should flee, as people fled formerly from before the earthquake here mentioned, and should hasten into it together with the Gentiles. 4th, That by this valley reaching to Azal, or, to the separate place, as the word signifies, is signified that the privileges of the church should not be limited, as formerly, to any particular nation, or people, but should be extended to all those who, in obedience to the call of God, should come out from the world, separate themselves from sinners, devote themselves to God, and become his peculiar people. And, 5th, That by the Lord’s coming, and all his saints with him, is signified the spiritual coming and extension of his kingdom, whereby a multitude of converts, both of Jewish and Gentile extraction, should be made, who, through faith working by love, should become saints, or holy persons. This, in substance, seems to be Henry’s view of the passage, as it is that of many others.

Lowth, on the other hand, interprets it literally, as follows: His feet shall stand upon the mount of Olives — “The glory of the Lord, that is, the Shechinah, or symbol of God’s presence, when it departed from the city and temple, settled itself upon the mount of Olives, Ezekiel 11:23; so when God shall return to Jerusalem, [that is, to Jerusalem rebuilt and inhabited by the converted Jews restored to their own land, at the beginning of the millennium,] and make it the seat of his presence again, it [the Shechinah] shall return by the same way it departed, Ezekiel 43:2. We may add, that when our Lord ascended from the mourn of Olives, the angels told his disciples, he should come again in like manner, that is, in a visible and glorious appearance, at the same place, Acts 1:11, 12. And the mount of Olives shall cleave, &c. — By an earthquake, such as was in the time of King Uzziah: see Amos 1:1. The middle of mount Olivet shall cleave asunder, and sink into a deep valley, so as to leave the two points, or tops of the hill, north and south, still standing. For mount Olivet, as we learn from Maundrell, had three tops, or eminences; one on the north side, another on the south, and a third in the middle, from whence Christ ascended, and where the Christians in after times erected a cross, in memory of his ascension there. And ye shall flee to the valley of the mountains — When ye see the mount of Olives cleave asunder, ye shall flee toward the valley for fear. The margin reads, The valley of my mountains, which may be understood of Zion and Moriah; but the Chaldee and LXX. read, The valley of my mountains shall be filled up; for the valley of the mountains shall join even to Azal, it shall even be filled up, as it was by the earthquake in the days of Uzziah. Josephus writes, (Ant. Jud., lib. 9. cap. 10,) ‘That before the city, at a place called Errwgh, [or the cleft,] one half of the mountain, on the western side, was broken off, and having rolled four furlongs toward the eastern mountain, stopped, so that the roads were choked up, and the king’s gardens.’ And the Lord my God shall come, and all the saints [or holy ones] with thee — Or with him, as the Chaldee and LXX. read.” “The words,” Lowth adds, “are a description of Christ’s coming to judgment, attended with all the holy angels, as the writers of the New Testament express it, the word µyvdq, translated saints, often signifying angels: see Deuteronomy 33:2; so the word saints seems to be used 1 Thessalonians 3:13; and St. Jude 1:14, quoting the prophecy of Enoch, says, The Lord cometh with ten thousand of his saints, or holy ones: a place exactly parallel with this of the text.” One observation seems needful to be made here: if the visible and personal coming of Christ be intended in these verses, it certainly cannot be his coming to raise the dead and judge the world in righteousness, because that view of the passage would not, by any means, be consistent with what is said in the two next verses concerning the continually increasing light of knowledge, holiness, and happiness in the gospel church, till, at length, at evening time it shall be quite light: but it must rather be understood of his coming to introduce, establish, and perfect his millennial reign, believed in and expected generally in the first Christian church. The reader will consider these different interpretations, and will of course adopt that which he thinks the most probable.

4. He will appear as a warrior. The mount of Olives — Since Jerusalem is in the hands of the hostile nations Jehovah cannot be represented as coming from Mount Zion (compare Amos 1:2); he will come from his heavenly dwelling place (Joel 3:16), and take his stand upon the mountain east of the city, whence he can get a good view of the scene of conflict. The term mount of Olives occurs only here in the Old Testament, though the mountain itself is spoken of several times (see Hastings’s Dictionary of the Bible, article “Mount of Olives”). To accomplish the deliverance of the remnant Jehovah must employ supernatural powers. Shall cleave — R.V., “shall be cleft.” As soon as Jehovah steps upon it, for before him the whole earth trembles (Exodus 19:18; Judges 5:5; Habakkuk 3:5ff.). It will cleave from east to west; as a result the northern and southern portions will be separated, and when they recede, the one to the north, the other to the south, a great valley is formed between which will serve as a place of refuge for the remnant that is still in the city. It need hardly be stated that the whole description is figurative, and that it was never intended to be understood literally. The translation and interpretation of verse 5 are uncertain, and it is not improbable that the text has suffered. Ye shall flee — This is the reading of the text in the common Hebrew Bibles. The eastern Masorites and some of the ancient versions favor the reading of margin R.V., “the valley of my mountains shall be stopped.” The Greek versions read a form of stop in all three places where the English has a form of flee; support for this reading is found also in Josephus (Antiquities, 9:10, 4). What the meaning of this reading would be is not quite certain; it may be that at a given place the valley comes to an end. The common reading is very appropriate. In the day when Jehovah appears the survivors will flee to the valley (verse 4) prepared as a place of refuge. The valley of the mountains — Literally, of my mountains. This must be the valley of verse 4. The mountains are called by Jehovah my mountains because he made them by stepping upon the Mount of Olives (verse 4). In the second clause also we should read, perhaps, “my mountains.” Azal — An obscure word. It is not even certain whether or not it is a proper name. If it is it must be a place name, which may be identical with Beth-ezel (Micah 1:11), whose location is not known. According to Cyril it is a village to the east of Mount Olives, but his statement is based upon mere hearsay. It would have to be sought some distance from Jerusalem, for the purpose of the prophet seems to be to indicate the great extent of the valley; it will be large enough to accommodate all. The flight of the people will be like their flight, or rather like the flight of their ancestors, on the occasion of a terrible earthquake. The point of comparison is the swiftness and anxiety with which they will seek a place of refuge. In the days of Uzziah — See p. 195. This earthquake is mentioned again in Amos 1:1, but nothing more is known concerning it. It must have been a serious calamity, else the memory of it would not have remained alive for so many centuries.

The transition to the last part of verse 5 is somewhat abrupt. It gives the full reason for Jehovah’s coming. To fight against the nations is only one reason; his ultimate purpose is to establish his kingdom upon earth with Jerusalem as the center. When he comes he will be accompanied by his heavenly attendants. All the saints — Literally, and R.V., “all the holy ones” — the heavenly host, the angels, who will assist Jehovah in the struggle against the nations (Deuteronomy 33:2; Job 5:1). With thee — LXX. and Peshitto read “with him,” which is probably original.

V. 5. The valley of the mountains-A place provided of God for their safety. O Lord my God-As if it were said, though it will, O Lord, put us into fear; yet without such wonderful works we shall not see thy salvation; therefore, O Lord my God come, and bring thy holy ones with thee.

Verse 5. Ye shall flee to the valley] Some think this refers to the valley through which Zedekiah and others endeavoured to escape when Nebuchadnezzar pressed the siege of Jerusalem: but it appears to speak only of the Jewish wars of the Romans.

Azal] This, as a place, is not known. If a place, it was most probably near to Jerusalem; and had its name from that circumstance.

Verses 4, 5, And his feet shall stand in that day upon the mount of Olives, &c. — It is very difficult to say to what time this prediction refers, or what is its precise meaning. Commentators are not at all agreed on the subject. Some think the passage refers to the time immediately subsequent to the destruction of Jerusalem, foretold in verses 1, 2, and that it is to be understood figuratively, namely, 1st, That by the Lord’s standing before Jerusalem on the east, is meant, his drawing peculiarly near to his church and people, here, as frequently elsewhere, signified by Jerusalem; and that he would be at hand to succour and save them; and would give success to, and be manifested in, the gospel preached by his apostles, who received their commission on that mount before Christ’s ascension. 2d, That by the cleaving of the mount of Olives in the midst, toward the east and toward the west, so as to make a very great valley, is meant the removing of the ceremonial law, which was like an aspiring mountain, or partition wall, between the Jews and Gentiles, and a great obstruction to the conversion of the latter, and their entrance into the church of God: but that, by the destruction of Jerusalem, this mountain should be made to cleave, as it were, in the midst, this partition wall be broken down, and God’s church, the spiritual Jerusalem, made of easy access to the Gentiles. Thus the way of the Lord would be prepared, every mountain and hill brought low, and a plain and pleasant valley, or open way of communication, be found in the place of them: see Isaiah 40:4. 3d, That by the valley of the mountains, is meant the gospel church, to which, as a place of refuge, many of the Jews should flee, as people fled formerly from before the earthquake here mentioned, and should hasten into it together with the Gentiles. 4th, That by this valley reaching to Azal, or, to the separate place, as the word signifies, is signified that the privileges of the church should not be limited, as formerly, to any particular nation, or people, but should be extended to all those who, in obedience to the call of God, should come out from the world, separate themselves from sinners, devote themselves to God, and become his peculiar people. And, 5th, That by the Lord’s coming, and all his saints with him, is signified the spiritual coming and extension of his kingdom, whereby a multitude of converts, both of Jewish and Gentile extraction, should be made, who, through faith working by love, should become saints, or holy persons. This, in substance, seems to be Henry’s view of the passage, as it is that of many others.

Lowth, on the other hand, interprets it literally, as follows: His feet shall stand upon the mount of Olives — “The glory of the Lord, that is, the Shechinah, or symbol of God’s presence, when it departed from the city and temple, settled itself upon the mount of Olives, Ezekiel 11:23; so when God shall return to Jerusalem, [that is, to Jerusalem rebuilt and inhabited by the converted Jews restored to their own land, at the beginning of the millennium,] and make it the seat of his presence again, it [the Shechinah] shall return by the same way it departed, Ezekiel 43:2. We may add, that when our Lord ascended from the mourn of Olives, the angels told his disciples, he should come again in like manner, that is, in a visible and glorious appearance, at the same place, Acts 1:11, 12. And the mount of Olives shall cleave, &c. — By an earthquake, such as was in the time of King Uzziah: see Amos 1:1. The middle of mount Olivet shall cleave asunder, and sink into a deep valley, so as to leave the two points, or tops of the hill, north and south, still standing. For mount Olivet, as we learn from Maundrell, had three tops, or eminences; one on the north side, another on the south, and a third in the middle, from whence Christ ascended, and where the Christians in after times erected a cross, in memory of his ascension there. And ye shall flee to the valley of the mountains — When ye see the mount of Olives cleave asunder, ye shall flee toward the valley for fear. The margin reads, The valley of my mountains, which may be understood of Zion and Moriah; but the Chaldee and LXX. read, The valley of my mountains shall be filled up; for the valley of the mountains shall join even to Azal, it shall even be filled up, as it was by the earthquake in the days of Uzziah. Josephus writes, (Ant. Jud., lib. 9. cap. 10,) ‘That before the city, at a place called Errwgh, [or the cleft,] one half of the mountain, on the western side, was broken off, and having rolled four furlongs toward the eastern mountain, stopped, so that the roads were choked up, and the king’s gardens.’ And the Lord my God shall come, and all the saints [or holy ones] with thee — Or with him, as the Chaldee and LXX. read.” “The words,” Lowth adds, “are a description of Christ’s coming to judgment, attended with all the holy angels, as the writers of the New Testament express it, the word µyvdq, translated saints, often signifying angels: see Deuteronomy 33:2; so the word saints seems to be used 1 Thessalonians 3:13; and St. Jude 1:14, quoting the prophecy of Enoch, says, The Lord cometh with ten thousand of his saints, or holy ones: a place exactly parallel with this of the text.” One observation seems needful to be made here: if the visible and personal coming of Christ be intended in these verses, it certainly cannot be his coming to raise the dead and judge the world in righteousness, because that view of the passage would not, by any means, be consistent with what is said in the two next verses concerning the continually increasing light of knowledge, holiness, and happiness in the gospel church, till, at length, at evening time it shall be quite light: but it must rather be understood of his coming to introduce, establish, and perfect his millennial reign, believed in and expected generally in the first Christian church. The reader will consider these different interpretations, and will of course adopt that which he thinks the most probable.

Ver. 5. Ye shall flee, like as ye fled from before the earthquake. This happened about the twenty sixth year of king Uzziah. Joel 1:1. Josephus speaks of it thus: “When this earthquake happened, the mountain [mount Olivet] before Jerusalem, cleft on the west side, and then removed four furlongs towards the east, and there stopped.” Antiq, lib. 9. cap. 11. And the Lord my God shall come, and all the saints, the holy ones, with thee. We find the like promises in many other places to comfort the church, and to rebuke the wicked. Psalm 50:3. Daniel 7:9, 10. Ezekiel 43:1. Matthew 23:19. Revelation 1:7. 19:14.

FINAL CONFLICT AND TRIUMPH OF JERUSALEM, 1-21.

Chapter 14 is an independent piece. The struggle depicted in the first few verses is not the one described in Zechariah 12:1-9; nor can these verses be considered “a further expansion of the summary announcement of the judgment upon Israel, and its refinement (Zechariah 13:7-9).” The prophet beholds a new conflict between Jerusalem and the nations. In Zechariah 12:1-9, the enemies are described as smitten before they are able to capture the city; here the announcement is that “the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go forth into captivity.” Only then will Jehovah appear for the salvation of a remnant and for the setting up of his kingdom (1-7). From Jerusalem, the dwelling place of Jehovah, two streams of living water will go forth covering the whole land with blessing and fertility (8-11). The nations that have come to war against Jerusalem will be destroyed, and their wealth will be given to the Jews (12-15). Those who escape will turn to Jehovah in true worship; those who refuse to do so will be smitten with drought (16-19). Jerusalem and Judah and all that is in them will be holy unto Jehovah (20, 21).

Capture and deliverance of Jerusalem, 1-7.

1. Behold,… cometh — Better, Behold,… is about to come. The coming is imminent (G.-K., 116p). Day of Jehovah — Literally, a day is about to come for Jehovah. The day is the day of Jehovah mentioned so frequently by the prophets (see on Joel 1:15). In 1b Jerusalem is addressed. The prophet does not stop to describe the struggle; he passes immediately to the outcome and states that the city will be taken and plundered. In the midst of thee — Indicates the completeness of the defeat; the enemy will gain complete possession of the city.

In verse 2, which is omitted by some as a later expansion of verse 1, the prophet pictures the struggle in greater detail. I will gather all nations — The rest of the verse would seem to indicate that Jehovah sends them to execute judgment upon the city (compare Isaiah 10:5, 6; not so in Joel 3:2, 9-11; Ezekiel 38:39). The city will be taken, and the conquerors will spare nothing. The women ravished — A practice not uncommon in ancient warfare (see on Amos 7:17; Joel 3:3). Half — In a general sense — a portion. One portion will be carried into exile, the other will be allowed to remain in the city (compare Zechariah 13:8).

V. 6. In that day-While God is fighting with the enemies of his church, the nations that fought against Jerusalem. Nor dark-There shall be some mercy to allay the bitterness of judgment, and some judgment with our mercy.

Verse 6. The light shall not be clear, nor dark] Metaphorically, there will be a mixture of justice and mercy in all this; or a bright light and darkness. Mercy shall triumph over judgment. There shall be darkness—distress, &c.; but there shall be more light—joy and prosperity—than darkness.

Verses 6, 7. And it shall come to pass in that day — Namely, when the Lord shall come forth to fight against the enemies of his church, the nations that fought against Jerusalem, as foretold verse 3; or, in that day when he shall come to convert and restore the Jews, and spread his gospel through all the world; the light — Namely, of knowledge, holiness, and happiness in his church; shall not — Namely, at first; be clear — Like that of the perfect day; nor dark — As perfect night, but shall be a kind of twilight, a mixture of light and darkness, of knowledge and ignorance, as to divine things, of holiness and sin, of happiness and misery, or of prosperity and adversity. But it shall be one day — One continued day; there shall be no setting of the sun to make it quite night; but God will invariably pursue the end he has in view, and always act in order to it, namely, the full salvation of his spiritual Jerusalem. Which shall be known to the Lord — The Lord will always have his eye upon this progressive day, and upon all the events of it. He will continually take notice of them, and order and dispose of all for the best, according to the counsel of his own will. But at evening time — When natural days end, and when, perhaps, the shades of the evening may appear to be coming on, and there may be an apprehension of returning darkness; it shall be light — This spiritual day shall be full of light and glory, Isaiah 48:8; and 60:19-21. Mr. Scott considers these verses as containing a compendious prophecy of the state of the church, from its establishment in the apostles’ days, to those glorious times which are expected; a prophecy foretelling that, “for a long season, the light would neither be clear nor dark: it would be greatly obscured by ignorance, heresy, superstition, and idolatry, yet not wholly extinguished: and the state of the church would be much deformed by sin and calamities; yet some holiness and consolation would be found. This period could neither be called a clear, bright day, cheered and illumined by the shining of a summer’s sun, nor would it be dark, as if the sun were set or totally eclipsed; but it would contain a great mixture of truth and error, of holiness and sin, of happiness and misery. Yet it would form one day, and never be interrupted by a night of total darkness. It would also be known unto the Lord, as to the degree of its light, and the term of its continuance; and he would watch over, and take care of, his cause and people all the time of it. But his people would hardly know whether to call it day or night, or a compound of both: yet, at length, toward the evening of the world, the Sun of righteousness would break forth and shine with unclouded splendour, dispelling the gloom of ignorance, heresy, idolatry, and superstition, and illuminating the church and the earth with knowledge, righteousness, peace, and consolation.”

Verses 6, 7 are not the continuation of verses 1-5, they are rather parallel to them. They describe in apocalyptic imagery the struggle that is pictured in 1-5. R.V. reads verse 6, “And it shall come to pass in that day, that there shall not be light; the bright ones shall withdraw themselves.” With the present Hebrew text the translation of R.V. is to be preferred. The day on which Jehovah will make his appearance will be a dismal and dreary day (see on Joel 2:2, 31; 3:15; compare Isaiah 13:10; Ezekiel 32:7, 8; Matthew 24:29; Revelation 6:12). There will be no light, because the heavenly lights will vanish. The bright ones (R.V.) — The lights of Genesis 1:14-18. Withdraw themselves (R.V.) — They draw in their brightness (Joel 2:10; 3:15).

V. 7. One day-One continued day, no setting of the sun to make it quite night: God will always act in order to the full salvation of his spiritual Jerusalem. Known unto the Lord-The Lord knows when it shall begin, and how, and when it shall end.

Verse 7. At evening time it shall be light.] At the close of this awful visitation, there shall be light. The light of the glorious Gospel shall go forth from Jerusalem; and next, from the Roman empire to every part of the earth.

Verses 6, 7. And it shall come to pass in that day — Namely, when the Lord shall come forth to fight against the enemies of his church, the nations that fought against Jerusalem, as foretold verse 3; or, in that day when he shall come to convert and restore the Jews, and spread his gospel through all the world; the light — Namely, of knowledge, holiness, and happiness in his church; shall not — Namely, at first; be clear — Like that of the perfect day; nor dark — As perfect night, but shall be a kind of twilight, a mixture of light and darkness, of knowledge and ignorance, as to divine things, of holiness and sin, of happiness and misery, or of prosperity and adversity. But it shall be one day — One continued day; there shall be no setting of the sun to make it quite night; but God will invariably pursue the end he has in view, and always act in order to it, namely, the full salvation of his spiritual Jerusalem. Which shall be known to the Lord — The Lord will always have his eye upon this progressive day, and upon all the events of it. He will continually take notice of them, and order and dispose of all for the best, according to the counsel of his own will. But at evening time — When natural days end, and when, perhaps, the shades of the evening may appear to be coming on, and there may be an apprehension of returning darkness; it shall be light — This spiritual day shall be full of light and glory, Isaiah 48:8; and 60:19-21. Mr. Scott considers these verses as containing a compendious prophecy of the state of the church, from its establishment in the apostles’ days, to those glorious times which are expected; a prophecy foretelling that, “for a long season, the light would neither be clear nor dark: it would be greatly obscured by ignorance, heresy, superstition, and idolatry, yet not wholly extinguished: and the state of the church would be much deformed by sin and calamities; yet some holiness and consolation would be found. This period could neither be called a clear, bright day, cheered and illumined by the shining of a summer’s sun, nor would it be dark, as if the sun were set or totally eclipsed; but it would contain a great mixture of truth and error, of holiness and sin, of happiness and misery. Yet it would form one day, and never be interrupted by a night of total darkness. It would also be known unto the Lord, as to the degree of its light, and the term of its continuance; and he would watch over, and take care of, his cause and people all the time of it. But his people would hardly know whether to call it day or night, or a compound of both: yet, at length, toward the evening of the world, the Sun of righteousness would break forth and shine with unclouded splendour, dispelling the gloom of ignorance, heresy, idolatry, and superstition, and illuminating the church and the earth with knowledge, righteousness, peace, and consolation.”

Ver. 7. But it shall be one day which shall be known to the Lord. If these occurrences be known to God alone, the arcana or secrets which the Father hath put in his own power, it is in vain to wade beyond one’s depth. “Christ in his (own) times will show who is the blessed and only Potentate, the King of kings, and the Lord of lords.” 1 Timothy 6:15. At evening time it shall be light. The margin directs us to Isaiah 60:19,

20. Thy sun, oh Zion, shall no more go down, nor thy moon wane; for after this last conflict, the Lord shall be thy everlasting light, and the days of thy mourning shall be ended. Neither jews nor christians have ever yet seen those glorious things which are spoken of the city of God.

7. The result is not absolute darkness, but the deep gloom of a cloudy day. One day — A unique, unparalleled day, well known to Jehovah. Not day, nor night — Unbroken dismal gloom, as if light and darkness were struggling for supremacy with one another; however, darkness shall not prevail. At evening time it shall be light — “The new creation shall be ushered in, as the first was, by a day of lurid gloom and darkness visible, which shall not, however, deepen into night, but brighten at its close into the everlasting dawn.”

This interpretation is based upon the assumption that the present Hebrew text of verses 6, 7 is substantially correct. Some consider the two verses a continuation of verses 1-5, describing the conditions that will prevail after the divine interference; but such interpretation demands several emendations of the text. Marti, for example, reads verses 6, 7 partly on the basis of LXX., “Nor will there be any heat and cold and frost. And it will be one continuous day, without a change of day and of night; even at evening time it will be day.”

Fertility and prosperity of the whole land, 8-11.

V. 8. In that day-When the days of ignorance, and idolatry shall end. Living waters-The quickening, saving truths of the gospel, with all its ordinances in purity. From Jerusalem-The church of Christ, the true Jerusalem. The former sea-Or eastern sea. The hinder sea-Or western sea. In summer and in winter-Perpetually, without intermission, these waters shall never dry away, or lose their healing virtue.

Verse 8. Living waters shall go out] There shall be a wide diffusion of Divine knowledge, and of the plan of human salvation, which shall go out by apostles and preachers, first from Jerusalem, then to Syria, Asia Minor, Greece, Italy, the isles of the sea, Britain, &c.

The former sea, and—the hinder sea] The Dead Sea and the Mediterranean; see on Joel 2:20. These are metaphors. In summer] In time of drought; or in the countries where there was no knowledge of God, there shall these waters flow. The stream shall never cease; it shall run in summer as well as winter. These are living waters— perennial, incessant, and waters that shall preserve life. See John 7:37.

Verses 8, 9. And it shall be in that day — Spoken of verse 6, when the light shall not be clear, nor dark, that is, during the whole of the forementioned period; living waters shall go out from Jerusalem — The enlightening, quickening, and saving truths of Christianity, accompanied by the power of the Holy Spirit, shall proceed from the church of Christ, the true spiritual Jerusalem; half of them toward the former sea — The eastern sea; and half of them toward the hinder sea — The western sea. They shall spread themselves eastward and westward, and on all sides; and even the sea, whether on the east or west, shall not be able to obstruct their progress; but, having watered and refreshed, enlightened, renewed, and cheered the continent, they shall make their way into the islands, and diffuse their renovating and gladdening influence even over them. In summer and in winter shall it be — Perpetually, without intermission; these waters shall never dry up, be obstructed in their course, or lose their healing, fructifying, and refreshing virtue. In other words, “the gospel, attended by the influences of the Holy Spirit, having begun its progress from Jerusalem, shall continue its course on every side, amidst all those changes of which summer and winter are an emblem: so that nothing shall totally impede its progress, till the Lord shall become King over all the earth, not only in right but in fact; till neither idols, false religion, nor antichristian power, shall remain as his rivals; till all princes shall submit to and serve him; and all the earth shall agree in one object and way of worship, and unite in submission and obedience to one Lord.” — Scott.

Ver. 8. It shall be in that day, that living waters shall go out from Jerusalem. The learned jesuit, Emmanuel Sa, to whom I am under many obligations, for Jerusalem in ver. 8, 9, reads the church, and the nations, as converted to Christ. These living waters, he adds, are the doctrines and grace of Christ; who being the smitten rock, invites us freely to come and drink of the streams of righteousness and eternal life.

8. When the kingdom of Jehovah is established, with Jerusalem as the center, the whole land will be blessed with fertility and prosperity. Living waters — See on Joel 3:18. A picture of the powers producing extreme fertility. Former sea,… hinder sea — R.V., “eastern sea,… western sea” — the Dead Sea and the Mediterranean (see on Joel 2:20). The picture of the water flowing in both directions is meant to teach that the whole land will be benefited. In summer and in winter — Most rivers in Palestine contain water only during the rainy season, from October until April; the promised streams will be perennial; they will retain their water and give out fertility all the year round.

V. 9. In that day-All men shall agree in worshipping one God, in one way of spiritual worship, and hearty obedience.

Verse 9. And the Lord shall be King] When this universal diffusion of Divine knowledge shall take place. Wherever it goes, the laws of God shall be acknowledged; and, consequently, he shall be King over the whole earth.

One Lord, and his name one.] There shall be in those blessed days, only one religion, and one form of religion. There shall not be gods many, and lords many. All mankind shall be of one religion, the essence of which is, “Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy NEIGHBOUR as thyself.”

Verses 8, 9. And it shall be in that day — Spoken of verse 6, when the light shall not be clear, nor dark, that is, during the whole of the forementioned period; living waters shall go out from Jerusalem — The enlightening, quickening, and saving truths of Christianity, accompanied by the power of the Holy Spirit, shall proceed from the church of Christ, the true spiritual Jerusalem; half of them toward the former sea — The eastern sea; and half of them toward the hinder sea — The western sea. They shall spread themselves eastward and westward, and on all sides; and even the sea, whether on the east or west, shall not be able to obstruct their progress; but, having watered and refreshed, enlightened, renewed, and cheered the continent, they shall make their way into the islands, and diffuse their renovating and gladdening influence even over them. In summer and in winter shall it be — Perpetually, without intermission; these waters shall never dry up, be obstructed in their course, or lose their healing, fructifying, and refreshing virtue. In other words, “the gospel, attended by the influences of the Holy Spirit, having begun its progress from Jerusalem, shall continue its course on every side, amidst all those changes of which summer and winter are an emblem: so that nothing shall totally impede its progress, till the Lord shall become King over all the earth, not only in right but in fact; till neither idols, false religion, nor antichristian power, shall remain as his rivals; till all princes shall submit to and serve him; and all the earth shall agree in one object and way of worship, and unite in submission and obedience to one Lord.” — Scott.

Ver. 9. The Lord shall be king over all the earth. This promise is repeated from Psalm 2:8. 22:27, 28. Daniel 2:34-44. His righteous government will be everywhere acknowledged, kings and legislators, as well as all classes of the people, shall be made to feel their accountability to the supreme Ruler, and shall conform their administrations to the principles of justice and truth. Such a state of things has never yet existed, except in a very limited degree; but when the kingdom of God shall come, his will shall be done on earth as it is in heaven.

9. The temporal blessings will be accompanied by spiritual gifts. Jehovah shall be king — He will be ruler, counselor, protector (see on Joel 2:27; 3:17). Over all the earth — The context requires the translation “over all the land,” that is, of Judah (compare Zephaniah 1:18; 2:3). The extension of Jehovah’s rule over the nations is spoken of in verses 16ff. R.V. renders 9b, “in that day shall Jehovah be one, and his name one,” which is more accurate. Jehovah shall be one (R.V.) — Throughout the entire land he will be recognized as the one and only God; idolatry will disappear completely (Zechariah 13:2; see on Joel 2:27). His name one — See on Amos 2:7; Micah 5:4; Joel 2:27. The manifold activities of Jehovah will no longer be ascribed to different deities (compare Zechariah 13:2), nor will any name but his be used in worship.

V. 10. All the land-The whole land of Judea, a type of the whole earth, shall be filled with the knowledge of God. As a plain-All high, uneven places, all rocky and barren grounds, shall be changed into fruitful vineyards. So the church of Christ shall be fruitful, humble and lovely. Geba-The north boundary of the land. Rimmon-The south boundary of Judea. Jerusalem-Which taken mystically, is the church of Christ, and by the repair of all to this Jerusalem, is shadowed out of the compleat building of the church on all sides, north, south, west and east. Lifted up-Raised out of the dust. Benjamin’s gate-Benjamin’s gate north-east, corner-gate north-west; Hananiel’s tower south, wine-presses north; that is in brief, compleatly around the city.

Verse 10. All the land shall be turned as a plain] Or rather, “He shall encompass the whole land as a plain.” He shall cast his defence all around it; from Geba, in Benjamin, north of Jerusalem, (Joshua 21:17,) to Rimmon in Judah, to the south of Jerusalem, Joshua 15:32. It shall be lifted up] The city shall be exalted.

And inhabited in her place] Jerusalem, shall be rebuilt in the very place in which it originally stood. From Benjamin’s gate, which was probably on the north side of Jerusalem, unto the place of the first gate, supposed to be that called the old gate, Nehemiah 3:6; 12:39, placed by Lightfoot towards the southwest.

Unto the corner gate] See 2 Kings 14:13.

The tower of Hananeel] This tower and the corner gate seem to be placed as two extremities of the city.

Unto the king’s wine-presses] Near to the king’s gardens, southward.— See Newcome.

Verses 10, 11. All the land — The whole land of Judea, a type of the whole earth, the seat of the universal church, filled with the knowledge of God, and abounding with multitudes of converts: shall be turned as a plain — All high, uneven places, all rocky and barren grounds, shall be changed into fruitful vineyards. So the church of Christ shall be fruitful, humble, and lovely. From Geba — The north boundary of the land; to Rimmon — The south boundary. And it — That is, Jerusalem; shall be lifted up — Raised out of the dust, to which its enemies had brought it, through God’s permission. Jerusalem, taken mystically, is the church of Christ in gospel days; and by the repair of all parts of this Jerusalem, as here described, is shadowed out the complete building of the church on all sides, north, south, east, west. From Benjamin’s gate — That is, this gate was probably to the north of Jerusalem; unto the place of the first gate — Or, as Newcome reads it, the former gate, supposed to be that called the old gate, Nehemiah 3:6; 12:39, placed by Lightfoot toward the south-west. Unto the corner-gate — See 2 Kings 14:13. And from the tower of Hananeel — Placed by Cocceius eastward; who observes, that the tower and corner-gate seem mentioned as two extremities of the city. Unto the king’s wine-presses — Near the king’s garden southward. So Cocceius. “These points are given, no doubt, to signify that Jerusalem shall again occupy as much space as ever it did in its most flourishing times. The same intention appears Jeremiah 31:38-40. Both these places may derive some illustration from comparing them together, and at the same time inspecting the plan of Jerusalem in the Ancient Universal History, vol. 1. b. 1., which seems to have been laid down pretty accurately, according to the circuit of the walls made by the two companies, Nehemiah 31:40, and the information collected from other parts of Scripture.” — Blayney. And men shall dwell in it — Many, for number; eminent, for worth. And there shall be no more utter destruction — They that dwell in it shall dwell securely, and there shall be none to make them afraid. There may be afflictions, but there shall be no more of that utter destruction that formerly laid both town and country waste. There shall be no more curse, as the latter part of the sentence may be translated. In the new state of things, here foretold, the curse which sin brought into the world shall be, at least in a great measure, if not entirely, removed. Similar words, recorded Revelation 22:3, seem to be taken from this place. But Jerusalem shall safely be inhabited — A promise often repeated by the prophets. See Jeremiah 23:6, and the note there.

10. The presence of Jehovah will bring about a complete transformation of the land. As a plain — R.V., “like the Arabah.” The word may be rendered as a proper name (R.V.; see on Amos 6:14), or as a common noun (A.V.). Probably the latter is to be preferred here. The whole country, with the exception of Jerusalem, will be made into a level plain. The Arabah is more than a thousand feet below the sea level immediately east of Jerusalem. The thought of fertility does not seem to be implied; as a matter of fact, the Arabah, with the exception of a few isolated tracts, is barren and unfruitful. The extent of the district to be thus transformed is indicated more definitely. From Geba — In the tribe of Benjamin (Joshua 18:24), now Jeba, about five miles north of Jerusalem, at the time of Josiah and perhaps throughout a long period the northern boundary of Judah (2 Kings 23:8). Rimmon — Distinguished by the addition “south of Jerusalem” from a Rimmon in the north (Joshua 19:13). The one mentioned here marks the southern border of Palestine (Joshua 15:32; 19:7); now Umm-er-Rummanin; it is located only a short distance north of Beer-sheba (2 Kings 23:8). While this region, which is meant to include the whole of Judah, is leveled to a plain, Jerusalem will be elevated. Lifted up — The city, which is built upon two mountain spurs, will retain its elevation, or will be raised even higher (see on Micah 4:1; compare Isaiah 2:2). The exalted position will proclaim it the center of the kingdom of God. Shall be… inhabited in her place — Better, R.V., “shall dwell in her place”; that is, it will be established forever. As of the land, so of the city, its full extent is indicated. The localities mentioned cannot all be identified. Benjamin’s gate — May be identical with gate of Ephraim (2 Kings 14:13; Nehemiah 8:16; 12:39), in the north wall of the city, through which led the road to Ephraim and Benjamin (compare Jeremiah 20:2). The place of the first gate — This gate is otherwise unknown; some identify it with the corner gate mentioned immediately afterward; the latter is thought to stand in apposition to the former for the purpose of explaining an uncommon designation. This is improbable. Others identify it with the old gate (Nehemiah 12:39), as marking the eastern end of the north wall. Much uncertainty remains. Corner gate — Mentioned again in 2 Kings 14:13; Jeremiah 31:38; it was located at the west end of the northern wall. All three points seem to indicate the northern boundary of the city and its extent from east to west. Tower of Hananeel — Probably in the northeast corner (Nehemiah 3:1; 12:39). The king’s wine presses — The exact location of these is not known; it is probable, however, that they were near the king’s garden (Nehemiah 3:15), which is to be sought near the palace in the southern part of the city. If so, this location would mark the southern boundary of the city. The localities named may have been of special prominence in the days of the author. The first three seem to indicate the extent of the city from east to west, the last two from north to south. Marti omits all but the first and the last, “from the Benjamin’s gate to the king’s winepresses,” which he thinks are to indicate the extent of Jerusalem from north to south.

V. 11. And men-Many for number, eminent for worth. Utter destruction-There may be afflictions but no utter wasting of Jerusalem; the gates of hell shall not prevail against it.

Verse 11. There shall be no more utter destruction] After this final restoration of Jerusalem it shall never more be destroyed; but as this was the first city of the living God upon earth, so shall it be the last; it shall be safely inhabited. It shall see war no more.

Verses 10, 11. All the land — The whole land of Judea, a type of the whole earth, the seat of the universal church, filled with the knowledge of God, and abounding with multitudes of converts: shall be turned as a plain — All high, uneven places, all rocky and barren grounds, shall be changed into fruitful vineyards. So the church of Christ shall be fruitful, humble, and lovely. From Geba — The north boundary of the land; to Rimmon — The south boundary. And it — That is, Jerusalem; shall be lifted up — Raised out of the dust, to which its enemies had brought it, through God’s permission. Jerusalem, taken mystically, is the church of Christ in gospel days; and by the repair of all parts of this Jerusalem, as here described, is shadowed out the complete building of the church on all sides, north, south, east, west. From Benjamin’s gate — That is, this gate was probably to the north of Jerusalem; unto the place of the first gate — Or, as Newcome reads it, the former gate, supposed to be that called the old gate, Nehemiah 3:6; 12:39, placed by Lightfoot toward the south-west. Unto the corner-gate — See 2 Kings 14:13. And from the tower of Hananeel — Placed by Cocceius eastward; who observes, that the tower and corner-gate seem mentioned as two extremities of the city. Unto the king’s wine-presses — Near the king’s garden southward. So Cocceius. “These points are given, no doubt, to signify that Jerusalem shall again occupy as much space as ever it did in its most flourishing times. The same intention appears Jeremiah 31:38-40. Both these places may derive some illustration from comparing them together, and at the same time inspecting the plan of Jerusalem in the Ancient Universal History, vol. 1. b. 1., which seems to have been laid down pretty accurately, according to the circuit of the walls made by the two companies, Nehemiah 31:40, and the information collected from other parts of Scripture.” — Blayney. And men shall dwell in it — Many, for number; eminent, for worth. And there shall be no more utter destruction — They that dwell in it shall dwell securely, and there shall be none to make them afraid. There may be afflictions, but there shall be no more of that utter destruction that formerly laid both town and country waste. There shall be no more curse, as the latter part of the sentence may be translated. In the new state of things, here foretold, the curse which sin brought into the world shall be, at least in a great measure, if not entirely, removed. Similar words, recorded Revelation 22:3, seem to be taken from this place. But Jerusalem shall safely be inhabited — A promise often repeated by the prophets. See Jeremiah 23:6, and the note there.

11. The city will be inhabited. No more utter destruction — R.V., “no more curse.” Sin has been wiped away (Zechariah 13:1, 9); therefore no further judgments are needed (compare Jeremiah 25:9; Isaiah 43:28; Malachi 4:6). Shall be safely inhabited — Better, R.V., “shall dwell safely.” The city need not fear any hostile attacks or calamities of any sort.

Destruction of the hostile nations, 12-15.

While Jerusalem and the Jews will be exalted and glorified, Jehovah will utterly destroy all the nations that have dared to lift their hands against the holy city. Some will be destroyed by pestilence (12, 15), some will be slain in the confusion that is produced among the hostile armies at the blows of Jehovah (13), some will be cut off by the inhabitants of Judah, who then will be enriched by the spoil. Verse 15 forms the natural continuation of verse 12; therefore several recent commentators consider verses 13, 14 a later insertion. If they are original, a more logical order would be 12, 15, 13, 14. A disastrous pestilence strikes the camp (12, 15), which produces panic and confusion (13); when this is seen by the Jews they rush against the enemies, cut them down, and take to themselves their possessions (14).

Verse 12. And this shall be the plague] All her enemies shall be destroyed.

Their flesh shall consume away] These are the effects of famine which are described in this verse.

Verses 12, 13. And this shall be the plague, &c. — Those that do not die in battle, nor fall by the hand of their brethren, shall be destroyed by famine, or consumption. Their flesh shall consume away while they stand upon their feet — They shall be miserably emaciated, even while they stand in arms ready to fight; or so suddenly, that they shall hardly have time to lie or sit down. And their eyes shall consume away in their holes — A dreadful and exemplary blindness shall seize them. A great tumult — That is, confusion; from the Lord — Hebrew, of the Lord, that is, one caused or permitted by him; shall be among them — Shall take place and prevail, as a punishment of their hostility to God’s church. Those that are confederated and combined against God and his people, will be justly separated, and set against one another; and their tumults raised against God will be avenged in tumult among themselves. And they shall lay hold every one on the hand of his neighbour — That is, they shall seek help from one another, but instead of helping they shall turn their arms against one another. And his hand shall rise up, &c. — The sum of the verse is, that intestine divisions and hostilities shall be added to the foregoing divine judgments.

Ver. 12. This shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem—the true church, the holy Zion. Their flesh shall consume away. Nay, in anguish and remorse, they shall, as Moab and her allies in the days of Gideon, turn their swords one against another. Then, as in ver. 11, there shall be no more cherem, or utter curse and destruction on the church; that cup her enemies shall drink.

12. Plague — Or, pestilence. A word always used of a plague or punishment sent directly by Jehovah. The nature of the disease is described in the rest of the verse. Fought against Jerusalem — See on verses 1, 2. Their flesh shall consume away — Literally (G.-K., 113y), he (Jehovah) will cause their flesh to rot. While they stand upon their feet — While they are still alive. To show further the terribleness of the plague the destruction of the eyes and tongue, important members of the human body, is specified. The prophet probably did not intend these expressions to be pressed too literally. He makes the description so vivid simply to indicate the awfulness of the calamity, whatever might be its exact character.

V. 13. A great tumult-Confusion. Shall rise up-From murmurs one against another they shall at last run into civil wars, and so destroy themselves, and revenge Jerusalem.

Verse 13. A great tumult from the Lord] Among those enemies of his Church, who shall engage and destroy each other.

Verses 12, 13. And this shall be the plague, &c. — Those that do not die in battle, nor fall by the hand of their brethren, shall be destroyed by famine, or consumption. Their flesh shall consume away while they stand upon their feet — They shall be miserably emaciated, even while they stand in arms ready to fight; or so suddenly, that they shall hardly have time to lie or sit down. And their eyes shall consume away in their holes — A dreadful and exemplary blindness shall seize them. A great tumult — That is, confusion; from the Lord — Hebrew, of the Lord, that is, one caused or permitted by him; shall be among them — Shall take place and prevail, as a punishment of their hostility to God’s church. Those that are confederated and combined against God and his people, will be justly separated, and set against one another; and their tumults raised against God will be avenged in tumult among themselves. And they shall lay hold every one on the hand of his neighbour — That is, they shall seek help from one another, but instead of helping they shall turn their arms against one another. And his hand shall rise up, &c. — The sum of the verse is, that intestine divisions and hostilities shall be added to the foregoing divine judgments.

13. Additional disaster will result from a panic into which the enemies are thrown; then the terrified soldiers will turn their weapons against one another (compare Judges 7:22; 1 Samuel 14:20; 2 Chronicles 20:23). A great tumult from Jehovah — Jehovah will cause the tumult or confusion through the blow described in verse 12. Lay hold… on the hand — Seize, to destroy. His hand shall rise up — The hand is said to rise up because it holds the weapon; equivalent to “he shall rise up against his neighbor.”

V. 14. Judah-The Jews, and possibly Judas Maccabeus might be intended.

Verse 14. And Judah also shall fight] They shall have little else to do than take the spoil, the wealth of all the heathen round about; gold, silver, and apparel.

Verses 14, 15. And Judah also shall fight at [or rather, for] Jerusalem — The meaning seems to be, that while the enemies of Jerusalem are engaged in fighting with each other, Judah also (Hebrew, hdwhy µgw,) will come up and join their forces with those of the inhabitants of Jerusalem, will fall upon the weakened nations, and take from them great spoil. And the wealth of all the heathen, &c., shall be gathered together — And shall fall into the hands of God’s people. Thus the wealth of the sinner is often laid up for the just; and the Israel of God are enriched with the spoil of the Egyptians. And so shall be the plague of the horse, &c. — The very cattle shall share in the plagues with which the enemies of God’s church shall be cut off, as they did in divers of the plagues of Egypt.

14. The defeat of the nations is made complete by the Jews who, when they behold the ranks of the enemies thinned by pestilence and mutual slaughter, will rush upon the helpless remnant. Shall fight at Jerusalem — Targum and Vulgate, “against Jerusalem”; but the context forbids this interpretation. It means at or near the city, where the events described in verses 12, 13 will take place. Judah — Not only the country districts (Zechariah 12:5, 6, 7), but the whole people. With the army destroyed, the camp with all its rich treasures will fall into the hands of the victors. The punishment will be according to the lex talionis (compare verse 2).

V. 15. The horse-Those creatures which the enemy in the wars made use of, shall by the hand of God be suddenly and strangely destroyed.

Verse 15. So shall be the plague of the horse, and the mule] There shall be plagues on the substance of the enemies of the Church, as there were on the cattle and goods of the Egyptians.

Verses 14, 15. And Judah also shall fight at [or rather, for] Jerusalem — The meaning seems to be, that while the enemies of Jerusalem are engaged in fighting with each other, Judah also (Hebrew, hdwhy µgw,) will come up and join their forces with those of the inhabitants of Jerusalem, will fall upon the weakened nations, and take from them great spoil. And the wealth of all the heathen, &c., shall be gathered together — And shall fall into the hands of God’s people. Thus the wealth of the sinner is often laid up for the just; and the Israel of God are enriched with the spoil of the Egyptians. And so shall be the plague of the horse, &c. — The very cattle shall share in the plagues with which the enemies of God’s church shall be cut off, as they did in divers of the plagues of Egypt.

Verse 15 is the continuation of verse 12 (see introductory remarks on this section). A plague as disastrous as that which smites the men (verse 12) will destroy the beasts of the hostile army. Horse — The beast of war. Mule,… camel,… ass — Beasts of burden. All the beasts — Cattle and other animals carried along for food (compare Joshua 7:24). The last words, “as this plague,” should, perhaps, be omitted; they are superfluous and make the reading awkward. In this wise all the wrongs done to the people of Jehovah will be avenged.

The conversion of a remnant of the nations, 16-19.

The survivors among the nations will cease their rebellion and turn to Jehovah. If any fail to do this they will be smitten with his curse.

V. 16. That is left-That escapes the stroke. To worship-By a ceremonial usage which shadowed out a better worship, the prophet foretells the constant zeal of the converted Gentiles to worship the Lord. The feast of tabernacles-One solemn festival is by a figure, put for all the days consecrated to God for holy worship.

Verse 16. Shall even go up from year to year] The Jews had three grand original festivals, which characterized different epochs in their history, viz.:—

1. The feast of the passover, in commemoration of their departure from Egypt.

2. The feast of pentecost, in commemoration of the giving of the law upon Mount Sinai.

3. The feast of tabernacles, in commemoration of their wandering forty years in the wilderness.

This last feast is very properly brought in here to point out the final restoration of the Jews, and their establishment in the light and liberty of the Gospel of Christ, after their long wandering in vice and error.

Verse 16. And every one that is left of all the nations — Such as escape the fore-mentioned strokes of divine judgment, and are by mercy preserved; of all the nations which came against Jerusalem — That is, many among all these nations shall consider God’s hand, repent, and submit to his law. Such a change shall the grace of God, sanctifying his judgments, make upon them. Of Christ’s foes, as some shall be made his footstool, so others shall be made his friends; and when the principle of enmity is slain in them, their former acts of hostility are pardoned to them, and their services are accepted as though they had never fought against Jerusalem. Shall even go up to worship, and keep the feast of tabernacles — That is, they shall join in the solemn acts of Christian worship. The prophets, as we have repeatedly had occasion to observe in the course of these notes, often describe, the state of the gospel by the usages of their own times. The feast of tabernacles, being kept in remembrance of God’s conducting and preserving the Israelites forty years in the wilderness, and afterward bringing them into the promised land, was observed with extraordinary expressions of rejoicing. Here this one solemn festival is, by a figure, put for all the days consecrated to God for holy worship; and that very properly, because of those two great graces which were, in a special manner, signified and required in that feast, namely, contempt of the world and joy in God, Nehemiah 8:17. The life of a true Christian is a constant feast of tabernacles, and in all our acts of devotion we must retire from the world and rejoice in the Lord, or worship as the truly pious did in that feast.

16. Every one that is left — Few, if any, will escape from the catastrophe described in verses 12-15, but since the judgment is expected to fall before Jerusalem the noncombatants at home will be spared. These will see the hand of God in the disaster that befalls their armies; they will recognize his supremacy, and will render homage to him as their King and God. The conversion of the nations is pictured under the figure of annual pilgrimages to the temple. From year to year — Three times a year all males among the Jews were required to appear before Jehovah (Deuteronomy 16:16; compare Exodus 23:17; 34:23). For the converts from the more distant lands one such pilgrimage appears to have been considered sufficient. Feast of tabernacles — One of the three occasions mentioned in Deuteronomy 16:16. Various reasons have been suggested why this rather than one of the others is selected here. The more important are: (1) The feast of tabernacles came in autumn, when traveling is most pleasant and convenient. (2) It was primarily an agricultural feast, celebrated at the close of the harvest season; in it all the nations of the earth might join to give thanks for the blessings of nature. (3) It was the last and most joyful of all the great festivals in the year, gathering up into itself, as it were, the year’s worship. (4) It more than any other would typify the ingathering of the nations into the kingdom of God. Which of these explanations is correct, of whether or not there is any special reason for mentioning the feast of tabernacles, it is difficult to say.

Verse 17. Upon them shall be no rain.] Those who do not worship God shall not have his blessing; and those who do not attend Divine ordinances cannot have the graces and blessings which God usually dispenses by them. On such slothful, idle Christians, there shall be no rain!

Verses 17, 18. Whoso will not come up of all the families of the earth — If there be any remiss herein, and neglect to worship the Lord; even upon them shall be no rain — They shall be punished with want of rain, and of the blessings which plentiful and seasonable rains produce; their land shall be barren, and they shall suffer a famine. “There is a restriction, verse 16,” says Newcome, “to such nations as warred against Jerusalem.” “But if, according to the opinion of many commentators, by going up to Jerusalem to worship, and to keep the feast of tabernacles, be only meant a conformity to the established worship of the one true God, or, which is the same thing, to the Christian religion, there can be no objection to understanding a strict universality of the nations. For it is repeatedly foretold, that a time would come, when all the ends of the world shall remember and turn unto the Lord, and all the families of the nations shall worship before him, Psalm 22:27.” — Blayney. And if the family of Egypt go not up, that have no rain — Where, by the situation of the country, there is no rain; there shall be the plague wherewith the Lord will smite the heathen — That is, although they be not visited in the same manner as the other nations, namely, with a want of rain, which of itself would be no punishment to that country; yet, as it follows in the next verse, they shall not be exempt from the same punishment with the other nations that sinned in like manner, namely, famine, “which would be the sure consequence if the rains did not fall in Ethiopia, so as to cause an overflowing of the Nile.” — Newcome. The reader will observe, respecting these predictions, that the prophet, “foretelling the blessings arising from the restoration of the Jews, and the conversion of the Gentiles to the Christian faith, draws his images from the old dispensation; and, as is usual throughout the prophetic writings, expresses the rewards and punishments of the new dispensation, under figures borrowed from the old.”

17. Those who fail to take part in the harvest festival of thanksgiving will be punished by the withholding of rain during the following year, which will result in the failure of crops and in famine. The withholding of rain is mentioned to carry to completion the figure in verse 16. As the celebration of the harvest festival symbolizes the conversion of the nations, so the withholding of the rain symbolizes the withdrawal of all God’s blessings. The text of verse 18, as it stands at present, offers considerable difficulty. R.V. differs but slightly in its translation from A.V.; for “that have no rain” it reads “neither shall it be upon them.” All becomes smooth if, following LXX. and Peshitto, we omit one negative and alter the accentuation; then the verse will read, “And if the family of Egypt go not up and come not, upon them shall come the plague wherewith Jehovah will smite…” Family — Nation (compare Amos 3:1). Egypt — Egypt is singled out because of the peculiar condition of its climate. It is not dependent directly on rain for fertility, but on the overflowing of the Nile, caused by heavy rainfall in Ethiopia, south of Egypt. The threat of verse 18, therefore, would have no special terror for Egypt, and some might think that Egypt could refuse to worship Jehovah. Not so, says the prophet; Egypt also must go or suffer severe punishment. Plague — The context suggests that it also will consist in drought and failure of the crops; there seems to be no reference to the plague of verse 12.

Verse 18. If the family of Egypt] This may allude to those Jews who, flying from the persecution of Antiochus Epiphanes, settled in Egypt, and built a temple at Heliopolis, under the direction of Onias, son of the high priest. Joseph. Antiq. lib. xiii., c. 6, and WAR, lib. vii., c. 36. If these do not rejoin their brethren, they shall have no rain, no interest in the favour of God.

Verses 17, 18. Whoso will not come up of all the families of the earth — If there be any remiss herein, and neglect to worship the Lord; even upon them shall be no rain — They shall be punished with want of rain, and of the blessings which plentiful and seasonable rains produce; their land shall be barren, and they shall suffer a famine. “There is a restriction, verse 16,” says Newcome, “to such nations as warred against Jerusalem.” “But if, according to the opinion of many commentators, by going up to Jerusalem to worship, and to keep the feast of tabernacles, be only meant a conformity to the established worship of the one true God, or, which is the same thing, to the Christian religion, there can be no objection to understanding a strict universality of the nations. For it is repeatedly foretold, that a time would come, when all the ends of the world shall remember and turn unto the Lord, and all the families of the nations shall worship before him, Psalm 22:27.” — Blayney. And if the family of Egypt go not up, that have no rain — Where, by the situation of the country, there is no rain; there shall be the plague wherewith the Lord will smite the heathen — That is, although they be not visited in the same manner as the other nations, namely, with a want of rain, which of itself would be no punishment to that country; yet, as it follows in the next verse, they shall not be exempt from the same punishment with the other nations that sinned in like manner, namely, famine, “which would be the sure consequence if the rains did not fall in Ethiopia, so as to cause an overflowing of the Nile.” — Newcome. The reader will observe, respecting these predictions, that the prophet, “foretelling the blessings arising from the restoration of the Jews, and the conversion of the Gentiles to the Christian faith, draws his images from the old dispensation; and, as is usual throughout the prophetic writings, expresses the rewards and punishments of the new dispensation, under figures borrowed from the old.”

FINAL CONFLICT AND TRIUMPH OF JERUSALEM, 1-21.

Chapter 14 is an independent piece. The struggle depicted in the first few verses is not the one described in Zechariah 12:1-9; nor can these verses be considered “a further expansion of the summary announcement of the judgment upon Israel, and its refinement (Zechariah 13:7-9).” The prophet beholds a new conflict between Jerusalem and the nations. In Zechariah 12:1-9, the enemies are described as smitten before they are able to capture the city; here the announcement is that “the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go forth into captivity.” Only then will Jehovah appear for the salvation of a remnant and for the setting up of his kingdom (1-7). From Jerusalem, the dwelling place of Jehovah, two streams of living water will go forth covering the whole land with blessing and fertility (8-11). The nations that have come to war against Jerusalem will be destroyed, and their wealth will be given to the Jews (12-15). Those who escape will turn to Jehovah in true worship; those who refuse to do so will be smitten with drought (16-19). Jerusalem and Judah and all that is in them will be holy unto Jehovah (20, 21).

Capture and deliverance of Jerusalem, 1-7.

1. Behold,… cometh — Better, Behold,… is about to come. The coming is imminent (G.-K., 116p). Day of Jehovah — Literally, a day is about to come for Jehovah. The day is the day of Jehovah mentioned so frequently by the prophets (see on Joel 1:15). In 1b Jerusalem is addressed. The prophet does not stop to describe the struggle; he passes immediately to the outcome and states that the city will be taken and plundered. In the midst of thee — Indicates the completeness of the defeat; the enemy will gain complete possession of the city.

In verse 2, which is omitted by some as a later expansion of verse 1, the prophet pictures the struggle in greater detail. I will gather all nations — The rest of the verse would seem to indicate that Jehovah sends them to execute judgment upon the city (compare Isaiah 10:5, 6; not so in Joel 3:2, 9-11; Ezekiel 38:39). The city will be taken, and the conquerors will spare nothing. The women ravished — A practice not uncommon in ancient warfare (see on Amos 7:17; Joel 3:3). Half — In a general sense — a portion. One portion will be carried into exile, the other will be allowed to remain in the city (compare Zechariah 13:8).

Verse 19. This shall be the punishment—of all nations that come not up] God will have his public worship established everywhere, and those who do not worship him shall lie under his curse.

Verse 19 concludes the section with a reiteration of the threat. Punishment — Literally, sin; here equivalent to punishment for sin (Numbers 32:23).

Jerusalem and Judah holy unto Jehovah, 20, 21.

From the description of the destiny of the hostile nations the prophet returns to complete the description of the glory of the city and land of Jehovah; verses 20, 21, therefore, are in a sense the continuation of verse

11. Jerusalem and Judah will be freed from everything that is unclean and, with all their contents, will be holy unto Jehovah. Bells of the horses — The reference may be to bells worn by the horses or to metal plates — which would make a tinkling sound when the horses moved — upon which was inscribed the name of the owner. Horses are frequently mentioned by the prophets as beasts of war and splendor (compare 9:10; 10:5); in the new age they will no longer be used for warlike enterprises, they will be devoted exclusively to the service of Jehovah, whose name will be inscribed upon the bells or plates as that of the owner. Holiness — R.V., “Holy.” The noun is used in the Hebrew in the place of the adjective for the sake of emphasis (G.-K., 141c). Unto Jehovah — The same inscription was found upon a gold plate in the mitre of the high priest (Exodus 28:36, 38), to designate him as a person consecrated to the service of Jehovah. This is the meaning here as in verse 21. “When it [the word holy] is applied to things it expresses the idea that they belong to Jehovah, are used in his service or dedicated to him, or are in some special way his property” (A.B. Davidson, The Theology of the Old Testament, p. 253; see on Joel 2:1). The pots in Jehovah’s house — The earthen vessels in which the flesh of the sacrifice was cooked for priests and laymen (1 Samuel 2:14; 2 Chronicles 35:13), whose use was therefore semi-secular. Shall be like the bowls before the altar — The vessels serving semi-secular and unimportant purposes will in the new era be as sacred and holy as the bowls in which is caught the blood of the sacrificial animals (Numbers 4:14; compare Zechariah 9:15). These bowls possessed a special degree of sanctity, because the blood was considered peculiarly sacred by the Hebrews. Some see the point of comparison not in the sanctity but in the size; but this is less probable.

In verse 21 the prophet goes even further. The whole land will be Jehovah’s (verses 9-11); by that very fact it will be made holy unto him (see on verse 20; Joel 2:1), and this holiness will attach to everything found in the land. Every pot — Not only the vessels in the temple, but also those used in private homes for secular purposes; they will possess in the new age the same sanctity as the former. They that sacrifice — Strangers from the distance, who cannot carry with them sacrificial implements, but have to secure them after their arrival in the city. Take of them — As many as they need, without fear that they will secure an unclean vessel. Canaanite — Some take this word in a commercial sense, merchant, trafficker (see on Hosea 12:7), and they interpret the passage as meaning that, since any vessel the worshiper may lay his hand on will serve his purpose, there will be no further need of merchants selling these wares in the temple (compare Matthew 21:12; John 2:14). Others take the word literally of the inhabitants of Canaan, and they think that it refers to the Canaanites employed to perform the lowest duties in the temple. Still others expand the application of the term so as to include all unclean persons, whether Jews or foreigners. All such will disappear, for both men and things throughout Judah and Jerusalem will be holy unto Jehovah. Between these interpretations it is difficult to choose. With the second may be compared Ezekiel 44:9; but the context favors the first.

V. 20. Shall there be-Written as it were on every common thing. Holiness unto the Lord-Their persons shall bear the dedicating inscription of holiness to the Lord, and by their study of holiness they shall make good their motto. The pots-Which were used in the kitchens of the temple, and were not accounted so sacred as the utensils near the sacrifices, and altar. The bowls-Which received the blood of the sacrifices, were esteemed more holy; so shall thy holiness in these days exceed the holiness of those former days.

Verse 20. Upon the bells of the horses] They appear, formerly, to have had bells on horses, camels, &c., as we have now, to amuse the animals, and encourage them in their work. In some very fine Asiatic paintings now before me, I see bells both on horses, mules, and camels; little bells tied to their legs, and larger ones about their necks, particularly in the representation of a caravan passing through the valley of serpents, in the island of Serendib, now Ceylon. The margin reads bridles. HOLINESS UNTO THE LORD] As the Gospel is a holy system, preaching holiness and producing holiness in those who believe, so all without, as well as within, shall bear this impress; and even a man’s labour shall be begun and continued, and ended in the Lord; yea, and the animals he uses, and the instruments he works with, shall be all consecrated to God through Christ.

The pots] “The meanest utensil in the house of God, Nehemiah 10:29, shall be as the vessels of silver, and gold used in solemn sacrifice; they shall be like the bowls before the altar.”—See Newcome.

Verses 20, 21. In that day — When the nations are converted to God, as is foretold verse 16; shall there be upon the bells of the horses — Written, as it were, on every common thing; HOLINESS UNTO THE LORD — This was the inscription on the mitre of the Jewish high-priest, denoting the great holiness of his office, and how he ought to conduct himself in a holy manner in all things, especially in those relating to divine worship. Now in these days of the gospel, when the Jews shall be converted to Christ, and the fulness of the Gentiles brought in, and made a holy nation, a royal priesthood, the grace of God shall be so abundant and efficacious, that common ordinary things in the hands of Christians, much more their persons, shall bear the dedicating inscription of HOLINESS TO THE LORD, and by their study and practice of holiness they shall make good their motto; they shall honour and glorify God in all circumstances and situations, times and places, and use every thing in a holy manner. And the pots in the Lord’s house — The meanest utensil employed in his service; shall be like the bowls before the altar — Shall be as the vessels of silver and gold used in the solemn sacrifices. Yea, every pot in Jerusalem shall be holiness unto the Lord — The utensils of private houses shall all be dedicated to God’s service, and employed in his fear and to his glory; with such sobriety and temperance, such devotedness to God, and such a mixture of pious thoughts and expressions, that even their meals shall look like sacrifices; they shall not eat and drink to themselves, but to Him that spreads their tables and fills their cups. And all they that sacrifice — In allusion to sacrifices, the prophet expresses all religious affections, practice, and worship, which shall be as pleasing to God as were the sacrifices of his people, offered up with divine warrant and approbation. Shall come and take of them — Of those pots and vessels, freely and without scruple; and seethe therein — The ceremonial distinction between holy and unholy places and things shall cease with the ritual law on which it was founded. One place shall be as acceptable to God as another, and one vessel or instrument of divine service as holy as another. For the true worshippers shall worship the Father in spirit and in truth, and men shall pray and give thanks everywhere, lifting up holy hands without wrath and doubting. Little regard shall be had to the circumstance, provided there be nothing indecent or disorderly, while the life, and soul, and substance of divine worship and service are religiously preserved and adhered to. And there shall be no more the Canaanite in the house of the Lord — There shall be no more a profane or impious person in the societies of the faithful. For though persons that were Canaanites, strangers, and foreigners, should be brought into the house of the Lord, yet they should cease to be Canaanites; they should have nothing of the spirit or disposition of Canaanites, or heathen, in them. And though in gospel times people should be indifferent as to holy vessels and holy places, yet they should be very strict with respect to church discipline, and careful not to admit the profane to sacred ordinances, or to Christian fellowship with them, but should separate between the precious and the vile, between Israelites and Canaanites. Yet this will not have its perfect accomplishment short of the heavenly Jerusalem, that house of the Lord of hosts into which no unclean thing shall enter. For at the end of time, and not before, Christ shall gather out of his kingdom every thing that offends; and the tares and wheat shall be perfectly and eternally separated.

Ver. 20. HOLINESS TO THE LORD. The church, the people, their cattle, their houses and furniture, shall all be hallowed to the Lord. Romans 12:1.

FINAL CONFLICT AND TRIUMPH OF JERUSALEM, 1-21.

Chapter 14 is an independent piece. The struggle depicted in the first few verses is not the one described in Zechariah 12:1-9; nor can these verses be considered “a further expansion of the summary announcement of the judgment upon Israel, and its refinement (Zechariah 13:7-9).” The prophet beholds a new conflict between Jerusalem and the nations. In Zechariah 12:1-9, the enemies are described as smitten before they are able to capture the city; here the announcement is that “the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go forth into captivity.” Only then will Jehovah appear for the salvation of a remnant and for the setting up of his kingdom (1-7). From Jerusalem, the dwelling place of Jehovah, two streams of living water will go forth covering the whole land with blessing and fertility (8-11). The nations that have come to war against Jerusalem will be destroyed, and their wealth will be given to the Jews (12-15). Those who escape will turn to Jehovah in true worship; those who refuse to do so will be smitten with drought (16-19). Jerusalem and Judah and all that is in them will be holy unto Jehovah (20, 21).

Capture and deliverance of Jerusalem, 1-7.

1. Behold,… cometh — Better, Behold,… is about to come. The coming is imminent (G.-K., 116p). Day of Jehovah — Literally, a day is about to come for Jehovah. The day is the day of Jehovah mentioned so frequently by the prophets (see on Joel 1:15). In 1b Jerusalem is addressed. The prophet does not stop to describe the struggle; he passes immediately to the outcome and states that the city will be taken and plundered. In the midst of thee — Indicates the completeness of the defeat; the enemy will gain complete possession of the city.

In verse 2, which is omitted by some as a later expansion of verse 1, the prophet pictures the struggle in greater detail. I will gather all nations — The rest of the verse would seem to indicate that Jehovah sends them to execute judgment upon the city (compare Isaiah 10:5, 6; not so in Joel 3:2, 9-11; Ezekiel 38:39). The city will be taken, and the conquerors will spare nothing. The women ravished — A practice not uncommon in ancient warfare (see on Amos 7:17; Joel 3:3). Half — In a general sense — a portion. One portion will be carried into exile, the other will be allowed to remain in the city (compare Zechariah 13:8).

V. 21. Every pot-The utensils of private houses shall be all dedicated to God’s service. That sacrifice-So the prophet expresses all religious affections, practice, and worship, which shall be as pleasing to God, as were the sacrifices of his people offered up with divine warrant and approbation. Seethe therein-That part of the sacrifice which pertaineth to the priests, and to the offerer to feast on. The Canaanite-Any of the accursed nation, or one who makes merchandise of religion. But all shall know that the Lord hath the greatest pleasure in upright, and sincere love and holiness.

Verse 21. Yea, every pot in Jerusalem] “The utensils of the Jews shall be treated as holy, and the worshippers shall use them reverently. The idea of preparing food in them (they that-seethe therein) is taken from the custom of feasting after sacrifice. And no trafficker (see Ezekiel 18:4) shall pollute the house of God, as was the custom when our blessed Lord cleansed the temple.”—See Newcome. This is what is called the Canaanite in the house of God. The Canaanite is the merchant; and where such are tolerated in a place dedicated to Divine worship, that is not the house of the Lord of hosts. In churches and chapels, collections may be made for the simple purpose of supporting and extending the worship of Jehovah; but for no other purpose, especially on the Lord’s day. Amen.

Verses 20, 21. In that day — When the nations are converted to God, as is foretold verse 16; shall there be upon the bells of the horses — Written, as it were, on every common thing; HOLINESS UNTO THE LORD — This was the inscription on the mitre of the Jewish high-priest, denoting the great holiness of his office, and how he ought to conduct himself in a holy manner in all things, especially in those relating to divine worship. Now in these days of the gospel, when the Jews shall be converted to Christ, and the fulness of the Gentiles brought in, and made a holy nation, a royal priesthood, the grace of God shall be so abundant and efficacious, that common ordinary things in the hands of Christians, much more their persons, shall bear the dedicating inscription of HOLINESS TO THE LORD, and by their study and practice of holiness they shall make good their motto; they shall honour and glorify God in all circumstances and situations, times and places, and use every thing in a holy manner. And the pots in the Lord’s house — The meanest utensil employed in his service; shall be like the bowls before the altar — Shall be as the vessels of silver and gold used in the solemn sacrifices. Yea, every pot in Jerusalem shall be holiness unto the Lord — The utensils of private houses shall all be dedicated to God’s service, and employed in his fear and to his glory; with such sobriety and temperance, such devotedness to God, and such a mixture of pious thoughts and expressions, that even their meals shall look like sacrifices; they shall not eat and drink to themselves, but to Him that spreads their tables and fills their cups. And all they that sacrifice — In allusion to sacrifices, the prophet expresses all religious affections, practice, and worship, which shall be as pleasing to God as were the sacrifices of his people, offered up with divine warrant and approbation. Shall come and take of them — Of those pots and vessels, freely and without scruple; and seethe therein — The ceremonial distinction between holy and unholy places and things shall cease with the ritual law on which it was founded. One place shall be as acceptable to God as another, and one vessel or instrument of divine service as holy as another. For the true worshippers shall worship the Father in spirit and in truth, and men shall pray and give thanks everywhere, lifting up holy hands without wrath and doubting. Little regard shall be had to the circumstance, provided there be nothing indecent or disorderly, while the life, and soul, and substance of divine worship and service are religiously preserved and adhered to. And there shall be no more the Canaanite in the house of the Lord — There shall be no more a profane or impious person in the societies of the faithful. For though persons that were Canaanites, strangers, and foreigners, should be brought into the house of the Lord, yet they should cease to be Canaanites; they should have nothing of the spirit or disposition of Canaanites, or heathen, in them. And though in gospel times people should be indifferent as to holy vessels and holy places, yet they should be very strict with respect to church discipline, and careful not to admit the profane to sacred ordinances, or to Christian fellowship with them, but should separate between the precious and the vile, between Israelites and Canaanites. Yet this will not have its perfect accomplishment short of the heavenly Jerusalem, that house of the Lord of hosts into which no unclean thing shall enter. For at the end of time, and not before, Christ shall gather out of his kingdom every thing that offends; and the tares and wheat shall be perfectly and eternally separated.

Ver. 21. There shall be no more the Canaanite in the house of the Lord. Jew and Greek, Barbarian and Scythian shall all be one, and shall all speak the language of Canaan. The Chaldaic and Aquila, for Canaan read merchants. Christ began to cleanse his Father’s house of merchandise. Sa reads, Mercator, videlicet, rerum spiritualium, seu simoniacus.

FINAL CONFLICT AND TRIUMPH OF JERUSALEM, 1-21.

Chapter 14 is an independent piece. The struggle depicted in the first few verses is not the one described in Zechariah 12:1-9; nor can these verses be considered “a further expansion of the summary announcement of the judgment upon Israel, and its refinement (Zechariah 13:7-9).” The prophet beholds a new conflict between Jerusalem and the nations. In Zechariah 12:1-9, the enemies are described as smitten before they are able to capture the city; here the announcement is that “the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go forth into captivity.” Only then will Jehovah appear for the salvation of a remnant and for the setting up of his kingdom (1-7). From Jerusalem, the dwelling place of Jehovah, two streams of living water will go forth covering the whole land with blessing and fertility (8-11). The nations that have come to war against Jerusalem will be destroyed, and their wealth will be given to the Jews (12-15). Those who escape will turn to Jehovah in true worship; those who refuse to do so will be smitten with drought (16-19). Jerusalem and Judah and all that is in them will be holy unto Jehovah (20, 21).

Capture and deliverance of Jerusalem, 1-7.

1. Behold,… cometh — Better, Behold,… is about to come. The coming is imminent (G.-K., 116p). Day of Jehovah — Literally, a day is about to come for Jehovah. The day is the day of Jehovah mentioned so frequently by the prophets (see on Joel 1:15). In 1b Jerusalem is addressed. The prophet does not stop to describe the struggle; he passes immediately to the outcome and states that the city will be taken and plundered. In the midst of thee — Indicates the completeness of the defeat; the enemy will gain complete possession of the city.

In verse 2, which is omitted by some as a later expansion of verse 1, the prophet pictures the struggle in greater detail. I will gather all nations — The rest of the verse would seem to indicate that Jehovah sends them to execute judgment upon the city (compare Isaiah 10:5, 6; not so in Joel 3:2, 9-11; Ezekiel 38:39). The city will be taken, and the conquerors will spare nothing. The women ravished — A practice not uncommon in ancient warfare (see on Amos 7:17; Joel 3:3). Half — In a general sense — a portion. One portion will be carried into exile, the other will be allowed to remain in the city (compare Zechariah 13:8).