Zechariah 14

Chap. XIV. Ver. 1—21. Predictions of judgment, and promises of perpetual peace and holiness.—The first verses of this chapter are usually applied to the destruction of Jerusalem by the Romans; but as the rest of the chapter is generally referred to a far distant period, namely, that of the Millennium, probably these also may have a farther accomplishment in either the commencement or close of that period. As to the miraculous event alluded to in verse 4, it would be presumptuous, as well as vain, to attempt its explanation. Many have grounded hereon a confident expectation of a personal appearance of the Messiah, for which we do not find sufficient warrant. The subsequent parts of the chapter, so far as they relate to God’s people, appear to describe,—1.

A period of remarkable light and knowledge: a day without night, illumined by a sun that never sets—namely, the Sun of righteousness. 2. An unprecedented effusion of the Holy Spirit, in a full tide of spiritual influence, which shall convey holiness and purity wherever it shall flow. And, 3. A period of uncommon sanctity and devotion, when all the common concerns of life shall be marked with, “holiness unto Jehovah;” for “in that day shall Jehovah be king over all the earth.” As to the judgments denounced against the incorrigible and impenitent, we may confidently leave them in the hands of God,—for, “Shall not the Judge of all the earth do right?”

Notes on the verses

Chap. XIV. Ver. 2. I will gather all nations.—Newcome, “All the nations:” if this verse be understood of the Romans, this must refer to the nations confederate with them.

Ver. 3. Then shall, &c.—That is, after the heathen nations have been made use of to correct the vices of the Jews, those nations shall also be punished according to their demerits. This is the language of all the prophets.—In the day of battle.—The Chaldee refers this to the destruction of Pharaoh and his host at the Red sea; but it seems a general allusion to God’s manifold appearance on the behalf of his people Israel.

Ver. 4. Upon the mount of Olives, &c.—Josephus informs us, that by the earthquake in the days of Uzziah, ((Amos 1:1),) one half of the mountain was broken off from the western side, and having rolled four furlongs towards the eastern side, so that the roads were choked up. In a similar manner, by an earthquake, or some other means, the valley of the mountains (i.e. between the mountains on which Jerusalem stood) should be choked up just like that.

Ver. 5. Unto Azal.—A place so called because near Jerusalem.—All the saints (Heb. “holy ones”) with thee—Or “with him.” So the versions and many MSS. Newcome.

Ver. 6. The light shall not be clear, nor dark.—Newcome, “Not a bright nor a dark day.” This is very obscure; we should explain, “not bright sometimes and sometimes dark, but all brightness, so that at even-tide it shall be light.”

Ver. 7. It shall be one day.—See margin.—Not day nor night.—Heb. “It shall be one day, which is known to the Lord, not day nor night;” which is generally understood to mean a cloudy day, neither very clear nor very dark; while some, on the contrary, understand it of a nightless perpetual day. See Assembly’s Annot. In this view, it is parallel with (Isaiah 60:19-20); and the words, “at even-tide it shall be light,” are synonymous with Isaiah’s, “Thy sun shall no more go down.”

Ver. 8. Living waters.—See (Ezekiel 47:1), &c.

Ver. 10. Turned (see margin) as a plain—That is, “the valleys exalted, and the hills made low;” (Isaiah 40:4). By which we are to understand, not only should all impediments to the spread of truth and righteousness be removed; but also that the whole land should become alike fertile; even the Dead sea healed. See (Ezekiel 47:8-9).

Ver. 12. The Lord will smite.—Compare ver. 3.—Flesh shall consume.—The predictions contained in this chapter, seem to relate to events which gradually extend from the death of Christ to the glorious days of the millennium: The destruction of Jerusalem by the Romans, whose armies were composed of many nations, which was “the day of the Lord,” in which he came “to destroy those who would not that he should reign over them,” (ver. 1, 2;) the subversion of the Roman empire, after being the executioners of the Divine vengeance on the Jews, by God’s stirring up the barbarous nations to invade them, (ver. 3;) the effusion of Divine blessings from Jerusalem, by the promulgation of the Gospel, (ver. 4—9;) the rebuilding and replenishing of Jerusalem, (ver. 10, 11;) the destruction of the nations who shall fight against her, (ver. 12-15;) the conversion of the remnant of those nations to the Lord (ver. 16—19;) and the peace and purity of the universal church in the latter days, (ver. 20, 21.)—Bagster.

Ver. 18. That have no rain.—See margin. “In Lower Egypt, it rains often; in Middle, seldom; in Upper, not at all.” See Newcome.

Ver. 20. Upon the bells of the horses, &c.—God’s name shall be honoured in every circumstance.” Newcome. In the East, both horses and camels are richly caparisoned, with bells about their necks. Harmer.

Ver. 21. All they that sacrifice.—This seems to indicate a period when, as in the first days of Christianity, all things shall be enjoyed in common.—There shall be no more the Canaanite, &c.—Taking this literally, it means, that the house of the Lord shall be no more profaned by unholy persons; or if by Canaanite, we understand (as the word means) a merchant, or trafficker, it means, there shall be no trading there. See (John 2:13-16).

THE BOOK OF ZECHARIAH.

The style of Zechariah is so remarkably similar to the Jews were accustomed to observe, that the spirit of some has gone into him. The whole book is beautifully connected by easy transitions, and present and future scenes are blended with the most delicate contexture. Epiphanius attributes some predictions to Zechariah, which were delivered according to his account by the prophet at Babylon, and on the journey in his return from thence, but these are not extant in Scripture, and are of very questionable authority.

The Zechariah to whom an apocryphal book is attributed by some writers, is supposed to have been a different person from the prophet, and according to Fabricius, he was the father of John the Baptist.”—Gray.