Zechariah 14

John Waddy Commentary On Zechariah 14 CHAPTER XIV The Coming of the LordWe now enter upon the most difficult section of Zechariah’ s book. Here the speculation of premillennial interpreters runs rampant. A few preliminary observations will be helpful to the student. Remember that this chapter is a part of the oracle that begins at Zechariah 12:1, thus the three chapters should be read as a single unit. All three chapters are bound together in a common time frame by the frequent use of the expression “ in that day.” Nine times the phrase is used in the last three chapters. As already, shown it is Messiah’ s day. Hence the events of chapter 14 would most likely fall in that period. In the previous chapter the author has shown how the Hebrews would reject and smite the Good Shepherd and later a remnant would realize their wrong and lament for so doing. Upon that righteous minority God world pour forth the spirit of grace and salvation. A fountain of cleansing would be open to all the Hebrews and the remnant would come and receive its benefits. This would be Messiah’ s saving death on the cross and the offer of salvation made possible thereby. Because they had rejected the savior, God would “ smite the shepherd’* and scatter the sheep. The majority of the Hebrews would be swept away but the remnant would be saved, though they would be tried as by fire. This would be those who would embrace Messiah and enter new Jerusalem, his church (Hebrews 12:22-24). God scattered the Jews by the powerful Roman army under Titus in 70 A. D. Chapter 14 predicts this coming judgment on national Israel and the spiritual events that would flow therefrom. The Coming Day of the Lord Against Jerusalem and the Triumph of his Kingdom (Zechariah 14:1-21). MBehold a day of the Jehovah cometh when thy spoil shall be divided in the midst of thee” (Zechariah 14:1). The word “ behold" calls attention to a noteworthy future event in the nation’s history. In the prophets, a day of Jehovah “ is a day when God intervenes in human history to execute judgment on upon men and nations. Afterwards events continue to unfold. (See Isaiah 13:1 Isaiah 13:6; Jeremiah 30:7; Joe 2:1). It is a mistake to automatically assume that the phrase means the final end of the world, judgment. This is not to deny that in the New Testament, especially, the phrase can have end-time reference. These words are spoken to the citizens of Jerusalem. In the coming day of Jehovah’s judgment, the city will be taken and the invaders will divide the loot in the midst of the occupied city.

“ For I will gather all nations against Jerusalem to battle; and the city shall be taken and the houses rifled and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city” (Zechariah 14:2). This war we understand to be that of the Romans against Jerusalem in 63-70 A.D. This has already been introduced in (Zechariah 13:7-9).

“ The city shall be taken the houses rifled (i.e., looted) and the women ravished (i.e., raped).” Half the city will be taken captive. In the Jewish- Roman war historians relate that a million and a half Jews died by sword, pestilence and famine, multitudes were crucified and thousands were sold into slavery.

It is commonly objected that this judgment cannot refer to the Roman conquest because he says “ the residue of the people shall not be cut ofT from the city.” While acknowledging the gravity of their point, the author would suggest that the remnant “ not cut off," could refer to the faithful followers of Messiah who on his instructions left the doomed city and fled to Pella (Luke 21:20-21). Or, it could refer to those disciples of the Lord who would then constitute new spiritual Jerusalem, the church. This definitely seems to be the case in the subsequent portion of the chapter. Other interpretations offer no satisfactory consistent explanation to counter this. The expression “ half the city” is not to be interpreted literally but as a large portion as in (13:8). The definite, stands for a large but indefinite number.

“ Then shall Jehovah go forth and fight against those nations as when he fought in the day of battle” (Zechariah 14:3). When the wicked Romans shall have accomplished God’ s purposes on Israel, He will then fight against and destroy them. This great theme is often set forth in the Old Testament. It is clearly declared in Isaiah 10:5-7 Isaiah 10:12-19. Having used Assyria to punish Northern Israel, God destroyed her by Babylon. Having used Babylon to punish Judah, God destroyed her by Persia so with the Romans.

“ As when he fought in the day of battle” refers to some specific time in the past when God intervened on behalf of his people. Perhaps he thinks of God’ s destruction of Pharaoh’ s army (Exodus 14:13-14 Exodus 14:23-27). For this judgment, Moses praised God saying “ Jehovah is a man of war” (Exodus 15:3). When Joshua’ s men faced the armies of the Canaanite league, “ Jehovah fought for Israel” (Joshua 10:14). So will God fight for his people “ in that day” that was yet to come.

“ And his feet should stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst there of toward the east and toward the west, and there shall be a very great valley; and half the mountain shall remove toward the north and half of it toward the south. And ye shall flee by the valley of my mountains; for the valley of the mountains shall reach unto Azel; yea ye shall flee like as ye fled from before the earthquake in the days of Uzziah king of Judah; and Jehovah my God shall come, and the holy ones with thee” (Zechariah 14:4-5). Jehovah’ s feet shall stand on the mount of Olives overlooking Jerusalem. Like Moses, he will be watching over his people (Exodus 17:8-13). Also he stands there to provide a way of escape for his faithful children. In the prophetic vision, we see the mountain splint into and a valley of escape provided for those fleeing the besieged city.

We should not expect to actually see a mountain split although the God who created the universe could easily do so. It may be an allusion to Israel’ s deliverance from Egypt when the Red Sea stood as a barrier to their escape God divided it. In Zechariah 4:7, he similarly describes the removal of obstacles to the nation’ s recovery as a great mountain becoming a plain. (See also Micah 1:4). Since this was to occur when the Romans would make war against Jerusalem, it most likely refers to Christ’ s forewarning his disciples to flee the city at the approach of soldiers. They did so and found safety at Pella. The Jews who fortified themselves in the city perished by the thousands. (See Luke 21:20-24).

The greatness of the valley meant that all who wished to do so could readily escape. The location of “ Azel” is unknown. Some, like Laetsch, identify it with Bethezel mentioned in Micah 1:11. Obviously, as used here, it stands for a place of safety where those fleeing the besieged city would find refuge. They should flee the destruction of the coming war even as their fathers had fled the earthquake in Uzziah’ s day. That destructive event is also mentioned in (Amos 1:1). It occurred sometime around 758 B.C. Some two hundred fifty years later, people were still familiar with and taking about it.

MAnd Jehovah my God shall come, and all the holy ones with thee” (Zechariah 14:5 b). When predicting Jerusalem’ s coming destruction, Jesus said “ they shall see the Son of man coming on the clouds of heaven with power and great glory” (Matthew 24:30). In Revelation 19:11-14, the Lord is seen going forth to war against his enemies and the armies of heaven follow him. The armies “ with thee” refers to Christ. It is rendered with him by the Amplified Bible and the R.S.V. The rendering of the Amplified Bible clarifies the verse. “ … and the Lord my (Zechariah’ s) God shall come, and all the holy ones (saints and angels) with Him.” This is reinforced by Jude’ s statement that “ the Lord came with ten thousands of his holy ones to execute judgment upon all…” (Jude 1:14-15).

“ And it shall come to pass in that day, that there shall not be light; the bright ones shall withdraw themselves” (Zechariah 14:6). In the day of Messiah’ s judgment on Jerusalem, “ there shall not be light” which is explained by the parallel line, “ the bright ones shall withdraw themselves.” “ The bright ones” refer to heavenly luminaries which shall be darkened. This is a common prophetic description of the violent overthrow of the ruling powers of a state. Peter cites Joel’ s prophecy “ I will show wonders in the heavens above…the sun shall be turned into darkeness and the moon into blood. Before the day of the day of the Lord come…” (Acts 2:19-20; Joe 2:30-31). This refers to the destruction of Jewish state. (See also Matthew 24:29-30, where similar language is used concerning the last days of national Israel).

“ but it shall be one day which is known unto Jehovah; not day and not night; but it shall come to pass that at evening time there shall be light” (Zechariah 14:7). “ In that day…it shall be one day,” i.e. a unique day, unlike any other; unparalleled in history. While it is a mystery to human minds, God fully understands it because it is all part of his determinate counsel and foreknowledge (Acts 2:23). It is a unique day because it is not day and not night. Remember that we are viewing a symbolic prophetic vision not an actual event. In the vision, the heavenly orbs that regulate day and night have been extinguished; hence we have a day of dreary doom. In the contextual flow, he is speaking of the day when Messiah destroys the Jewish state - her light will go out, but the situation is not hopeless. For “ at evening time there shall be light.” By this, he means that out of the ruins of the old Jewish system the glorious light of the gospel will shine forth (2 Corinthians 4:3-6; 2 Peter 1:19) and New Jerusalem will emerge in her glory.

“ And it shall come to pass in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea and half of them toward the western sea: in summer and in winter shall it be” (Zechariah 14:8). In that unique day when the old economy reaches its finish and the new age of the gospel is ushered in living waters shall go out from the heavenly Jerusalem. They will flow both to the east and to the west; hence encircling the earth. The living water is the salvation that Jesus offers mankind (John 4:10-14 John 7:37­39). No longer would God’ s covenant blessings be reserved exclusively for the fleshly Israel. The gospel would be preached to every creature in all the world (Mark 16:15).

The stream of salvation would flow in both summer and winter because Christ is the author of eternal salvation (Hebrews 5:9). The symbol of a river of salvation flowing from Jerusalem is also used in Ezekiel 47:1-12; Joe 3:18 and Revelation 22:1.

“ And Jehovah shall be king over all the earth: in that day shall Jehovah be one, and his name one” (Zechariah 14:9). In the day when Messiah’ s kingdom is established, Jehovah shall be king over all the earth. He will reign in the person of his Son, Jesus, who shares the divine nature with his Father (John 1:1 John 1:14 John 10:30). Today, Jesus is King of kings (1 Timothy 6:15). He reigns at God’ s right hand as David’ s heir, Lord and Christ (Acts 2:29-36). He will reign until the end at which time he shall deliver the kingdom into the Father’ s hands (1 Corinthians 15:24-25). Millennial doctrines that deny his present reign and the existence of his kingdom fall before these passages of Scripture.

In Messiah’ s kingdom, all will recognize, honor and serve Jehovah above (Hebrews 8:11 Hebrews 11:6) and idolatry will be driven out (Zechariah 13:2). For some 900 years Israel had tried to serve God while clinging to Baal and other Canaanite deities. In New Jerusalem such would not be the case. Only those who love and serve God with all their heart, soul and mind will be there (Matthew 22:37).LESSONS TO Prophetic preaching can revitalize the sagging faith of a people. A nation will not prosper so long as God’ s house lies in ruins. Only when we return to God will He return unto us (Zechariah 1:3). We see God’ s wonderful providential care and provision for his people (Zechariah 1:14-21). It was always God’ s plan to bring all nations of men into his spiritual kingdom. Israel’ s conflict was actually with Satan rather than their neighbors (Zechariah 3:1). Only those who are spiritually clean can serve God acceptably (Zechariah 3:1-4). Zechariah looked to the writings of the former prophets as God’ s spokesmen and so should we (Zechariah 1:4). God’ s cause will always win, not by might nor by power, but by his Holy Spirit (Zechariah 4:6). Before God’ s work can prosper, sin must be put out of the hearts of his people (Zechariah 5:5-11). Christ, our high priest, now reigns on David’ s throne (Zechariah 6:12-13). God’ s blessings come to those who diligently obey his will (Zechariah 6:15). In God’ s sight, humanly devised religious observances never become more than that. Fasting and feasting are of no value unless united with justice, mercy, truth and righteousness (Zechariah 7:2-7). We see God, the good shepherd, anxious to feed, guide and protect his sheep, if they will but follow (Zechariah 11:7). Christ and his father knew long before his advent, that Calvary awaited him (Zechariah 11:12-13 Zechariah 13:1 Zechariah 13:7). Mountains of difficulty will be removed for God’ s faithful people (Zechariah 14:3­5). Some day the knowledge of salvation will reach unto all the earth (Zechariah 14:8). Those who refuse to enter God’ s kingdom cancel the blessing God has promised them (Zechariah 14:17). A THE ANGEL OF JEHOVAHOne of the most fascinating and interesting personalities of the entire Bible is the angel of Jehovah. Perhaps no other Bible character is so little known or understood as he. Who is this angel of Jehovah? The answer to that question will be the object of our study. Characteristics of Angels

To properly understand about this angel, we need to review the characteristics of angels in general. Angels are created beings. They were made through Christ in ancient times (Colossians 1:16-17). Being creatures, angels are not divine in nature. They are not omnipotent, omniscient or omnipresent. Angels are holy, but they are capable of sinning (2 Peter 2:4). Their very name indicates that they are messengers of God. Man is never allowed to worship angels, since only God may be properly worshiped (Revelation 22:8-9).

Activities of the Angel of JehovahIn the Old Testament, we find at least 23 separate references to this angel’ s work for God’ s people. The angel of Jehovah appeared to Hagar, the handmaiden of Sarah as she wandered in the wilderness. He promised her a son and a large posterity. “ And she called the name of Jehovah that spake unto her, Thou art a God that seeth…” (Genesis 16:7-14).

Jehovah appeared to Abraham at Mamre (Genesis 18:1-2). “ He lifted up his eyes and looked, and, lo, three men stood over against him…” He fed his three guests a meal. One of them promised that Sarah would bear a son within a year (Genesis 18:10). When Sarah laughed at the idea, he claimed that nothing was too hard for Jehovah (Genesis 18:14). He told Abraham that he was come down to investigate the situation at Sodom. Abraham perceived that he was “ the judge of all the earth” (Genesis 18:25). After Abraham had secured a promise from the man concerning Sodom, “ Jehovah went away” (Genesis 18:32). Then we read that he (Jehovah) rained upon Sodom and upon Gomorrah “ brimstone and fire…” (Genesis 19:24). Notice that while he appeared to be an ordinary man, in reality it was Jehovah that visited Abraham that day.

Genesis 22:9-18 records the story of Abraham offering Isaac. Just as the patriarch lifted his hand to plunge the sacrificial knife into his only son, “ the angel of Jehovah called unto him out of heaven." When Abraham saw the ram which had been provided, he called the place Jehovah-jireh (Genesis 22:14). And the angel of Jehovah called unto Abraham a second time…and said, “ By myself have I sworn, saith Jehovah…” (Genesis 22:16). He then renewed the covenant promise of the Messiah.

Genesis 28:10-17 tells of Jacob’s dream at Bethel. He saw a ladder set upon the earth and the top of it reached to heaven. “ And behold the angels of God ascending and descending on it. And, behold Jehovah stood above it…” (Footnote says that Jehovah stood beside him). Moses tells us in Genesis 31:11-13 that it was the angel of Jehovah that was the “ God of Bethel” whom Jacob saw. When Jacob was returning to his homeland, he wrestled with a man throughout the night. The man said, “ Thy name shall be called no more Jacob but Israel for thou hast striven with God…

And Jacob called the name of the place Penuel for he said, I have seen God face to face…” (Genesis 32:22-30). Hosea later wrote of Jacob, “ In the womb he took his brother by the heel, and in his manhood he had power with God, yea, he had power over the angel… even Jehovah, the God of hosts…” (Hosea 12:3-5). On his death bed, Jacob blest his sons by the name of God, the angel who had redeemed him from all evil (Genesis 48:15-16).

When Moses saw the burning bush, “ The angel of Jehovah appeared unto him in a flame of fire out of the midst of the bush…and when Jehovah saw that he turned aside to see, God called unto him out of the midst of the bush…and he said, draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground/’ When asked by Moses what was his name, he was told that it was “ I AM THAT I AM” who spoke with him (Exodus 3:2-14).

It was the “ angel of God who went before the camp of Israel” when they made their exodus from Egypt (Exodus 14:19-20). Yet, in chapter 13:21 of the same book we are told that it was Jehovah who went before them in the pillar of cloud and fire. Concerning his angel, Jehovah warned Israel, “ Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. Take ye heed before him, and hearken unto his voice, provoke him not, for he will not pardon your transgression: for my name is in him” (Exodus 23:20-23). Note that they had to obey the angel and that he could forgive their sins.

At the episode of the golden calf, God withdrew this special angel and only promised to send an ordinary angel. This so frightened and distressed Moses and the people that Moses fervently interceded for God to reconsider. Upon their repentance, God did decide to send his special angel to once again lead them (Exodus 33:1-3 Exodus 33:12-16). Isaiah comments that this was the “ the angel of his presence” that guided and protected them (Isaiah 63:9). The expression literally means “ angel of his face.”

As Joshua prepared to march on Jericho, “ he lifted upon his eyes and looked, and behold, there stood a man over against him with his sword drawn in his hand.” When asked, the man replied that he was “ prince of the hosts of Jehovah…and Joshua fell on his face to the earth and did worship…and the prince of Jehovah’ s hosts said unto Joshua, put off thy shoe from off thy foot; for the place whereon thou standest is holy” (Joshua 5:13-15). Continuing the narrative in 6:2, we read that “ Jehovah said unto Joshua.” So this man whom Joshua worshiped was in reality Jehovah.

Three times the book of Judges records appearances of this notable angel. He appeared to the nation at Bochim to reprove them for their disobedience (Judges 2:1-5). He appeared to Gideon to commission him to save Israel from Midian. Here again the angel is called Jehovah (Judges 6:11-14). In Judges thirteen, he appeared to Manoah and his wife and promised them a son…Samson. When Manoah offered him food to eat, the angel ordered him to “ offer it unto Jehovah” as a sacrifice (Judges 13:16). “ Manoah knew not that he was the angel of Jehovah.

And Manoah said unto the angel of Jehovah, What is thy name, that, when thy words come to pass, we may do thee honor? And the angel of Jehovah said unto him, Wherefore asketh thou after my name, seeing it is wonderful?” (Judges 13:16-18). When the burnt offering was made, “ the angel of Jehovah ascended in the flame of the altar” (Judges 13:20).

In 2 Kings 19:33-36, Jehovah promised to save Jerusalem and king Hezekiah from the armies of Sennacherib, king of Assyria. “ The angel of Jehovah went forth and smote in the camp of the Assyrians a hundred four-score and five thousand…”

When David sinned by taking a miliary census of his nation, God sent a pestilence upon the nation by his angel. “ And David lifted up his eyes and saw the angel of Jehovah standing between earth and heaven, having a drawn sword in his hand stretched out over Jerusalem.” David and the elders fell upon their faces and prayed (1 Chronicles 21:9-30).

Daniel saw the angel of Jehovah in 533 B.C. while an exile in Babylon. He was “ a man clothed in linen whose loins were girded with pure gold of Uphaz; his body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches, and his arms and his feet like unto burnished brass, and the voice of his words like the voice of a multitude.” Daniel felttotally undone in his august presence. He had come to reveal the future of the nation to Daniel (10:5-14).

A SUMMARY OF FACTS ABOUT THE ANGEL OF JEHOVAHWe have seen that passages that begin with the angel of Jehovah as their subject commonly shift the names to “ Jehovah, God or Lord” as in Exodus 3:2-6. The angel claims God’ s power and authority. He forgives sins (Exodus 23:4). But this only God can do (Mark 2:5-10). He revealed the future (Daniel 9:14). He had the power to judge, to save or destroy (1 Chronicles 21:14-15). God’ s people are allowed to worship the angel. But we are strictly forbidden to worship an ordinary angel (Revelation 22:8-9).

WHO THEN IS THE ANGEL OF JEHOVAH?He certainly is not a created being. He is not a man although he often appeared as a man. He is not merely a created angel. Nor is he God the Father, for John tells us that no man hath seen God at any time (John 1:18). Remember that the angel directed Manoah to worship another than himself (Judges 13:15).

The following observations will establish that this mighty angel was no less than the Word of God, the preincamate Christ. The angel of Jehovah told Moses that his name was “ I AM THAT I AM.” Jesus also claimed that he was I AM (John 8:58).

The angel led Israel through the wilderness and provided their needs (Exodus 14:19-20). Moses reported that Jehovah directed Moses to smite the rock that the people might drink in the desert. But Paul tells us that the rock they drank of was Christ (1 Corinthians 10:24).

In the Book of Joshua, the angel is the prince or leader of Jehovah’ s host or army (Joshua 5:14). In Revelation 19, we see the army of heaven and its notable leader. Then John sees his name which is “ The Word of God’ (Revelation 19:11-16). In his Gospel, John identifies the Word of God as the only begotten of the Father, who became flesh (John 1:1-4 John 1:14).

The angel told Manoah that his name was wonderful (Judges 13:16-18). Isaiah, in his famous prophecy of Messiah said, “ His name shall be called Wonderful…” (Zechariah 9:6). Isaiah calls him “ The angel of God’ s presence,” which means “ of his face” (Isaiah 63:9). The Hebrew writer says Christ is “ the very image of his (God’ s) substance” (Hebrews 1:3). Edward Young says, “ The angel of His face is the angel who is His face or in whom His face is made clear” (The Book of Isaiah, Vol. 3:p. 482).

Jacob saw a ladder reaching from earth to heaven with angels ascending and descending and Jehovah standing beside it (Footnote) (Genesis 28:13). Jesus declares himself to be that ladder (John 1:51).

The angel of Jehovah can be worshiped (Joshua 5:4). No mere man or created angel can be worshiped acceptably (Acts 10:25-26; Revelation 22:8-9). But Jesus commonly accepted the worship of men (Matthew 28:17).

The angel is repeatedly called Jehovah. But Jesus is also called Jehovah. Isaiah affirms that there is no savior but Jehovah (Isaiah 43:11). But Paul describes Jesus as our great God and savior (Titus 2:13). Therefore, Jesus is Jehovah. We do not affirm that Jesus is the Father. We simply recognize the fact that inspired writers ascribe the descriptive noun “ Jehovah” to all three of the sacred Godhead. The word Jehovah describes a person who is eternal and self-existent. This is true of the Father, the Son and the Holy Spirit.

Daniel saw the angel in his regal glory (10:5-6). John, the Apostle, saw the same glorious being on Patmos. He saw “ one like unto a son of man, clothed with a garment down to the foot, and girt about at the breast with a golden girdle. And his head and his hair were white as white wool, white as snow, and his eyes were as a flame of fire; and his feet like unto burnished brass, as if it had been refined in a furnace, and his voice as the voice of many waters…and his countenance was as the sun shineth in his strength.” It was the Son of God who had been crucified but resurrected (Revelation 1:12-18).

These appearances of the angel of Jehovah, in ancient times, are called theophanies, i.e., when God assumes the form of an angel or a man in order to speak and act visibly and audibly to men, to provide them some revelation or guidance.

These many references demonstrate that our Lord existed from eternity with the Father, just as John affirmed in his biography (John 1:1-3). They tell us of the Savior’ s activities before he came as Jesus the Son of Mary. They reveal how he acted on behalf of the redeemed during those long years when mankind groped in darkness for a guiding hand. In the light of these scriptures let us honor and adore the Messiah who blest man in ancient times as the mighty Angel of Jehovah and now as Jesus of Nazareth. Zechariah Chapter Fourteen Verse 1 This chapter has been considered somewhat of an enigma by commentators for centuries. Even Luther said, “In this chapter, I surrender, for I am not certain of what the prophet treats."[1] Of Zechariah 14:3, Adam Clarke stated that, “This is an obscure place."[2] After pointing out conflicting interpretations, Pusey could not decide between them, “Leaving the truth of the time (prophesied) to the judgment of the Lord."[3] The critical scholars admit all kinds of difficulties and propose various emendations, excisions, rearrangements and interpolations as solutions. We do not consider the chapter to be more than ordinarily difficult. Several keys to unlocking the mystery of prophetic writings are available to the student of the scriptures. One of these is the device of answering multiple questions with one answer, a device used by Jesus in that great 24th chapter of Matthew where the subject under discussion is exactly the same as the theme of Zechariah here, “the destruction of Jerusalem (and the temple),” and “the time of the end of the world” (Matthew 24:3). Jesus’ reply comprises the whole subsequent chapter, in which he clearly indicated that Jerusalem the literal city would be destroyed, making it at the same time a type of events of final world conflict and the Second Coming of Christ. Many of the things Jesus said describe both events. For example, “this generation shall not pass away till all these things be fulfilled” (Matthew 24:34) has a double application derived from the double meaning of “generation.” In the case of the destruction of Jerusalem, it referred to the life-span of an ordinary generation (forty years); but in the case of the Second Coming, it meant that “the generation” or “posterity” of Abraham would not perish until the end of time. A dozen other examples of the same thing are seen in that single chapter. There is such a resemblance between this chapter in Zechariah and that ofMatthew 24, that it is safe to suppose that Jesus’ words in the New Testament may actually be understood, partially, as an expansion and elaboration of this very prophecy. Another key to understanding the prophecies regards such expressions as “last days” and “the day of the Lord,” as used by the inspired apostles and prophets of both the Old Testament and the New Testament. The scholarly distinction between eschatology and the entire Christian dispensation cannot possibly be correct. Peter identified the preaching of the gospel on Pentecost as pertaining to “the last day”; and the pedantic device of writing that off as Peter’s mistake is nothing but a means of concealing their own error. It is not Peter who was mistaken on Pentecost, but the eschatologists who have failed to see that everything, absolutely everything, in the whole Christian dispensation belongs to the “last days,” or to “the day of the Lord.” Paul likewise referred to this period as “the ends of the ages” (1 Corinthians 10:11). Thus, it is that men fail to see that the opening paragraph (Zechariah 14:14) is a reference to the destruction of literal Jerusalem, and must be applied to the literal city. It cannot be understood in any other way. How, for example, would the women be “raped” spiritually? However, there is an application far beyond the destruction of Jerusalem by the Romans in A.D. 70. The destruction of Jerusalem, the capital of the apostate “chosen people,” as a punishment of their rejection of the Son of God, is a type of the ultimate judgment against the apostate church of God at the end of the age and prior to the Second Coming. The first Israel was an eloquent type of the second Israel. Zechariah’s marvelous prophecy of “the day of the Lord” is neither as specific nor as complete as that of Jesus; but, with the help of Jesus’ elaboration of it, it is quite easily understood. The first paragraph details the destruction of Jerusalem; and we turn now to the study of the text on that (Zechariah 14:1-5). Zechariah 14:1-2“Behold, a day of Jehovah cometh, when thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.“We do not hesitate to apply this to the overthrow of Jerusalem by the Romans some forty years after their cruel and inhumane crucifixion of our Lord Jesus Christ (A.D. 70). For centuries, the great students of the Bible have discerned this. Luther, Clarke, and many others understood it this way. Objections to this view are that: This interpretation is made untenable by the assurance that, “the residue of the people shall not be cut off from the city.” Of Jerusalem’s destruction by the Romans, Josephus says, “Now as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury … Caesar gave orders that they should now demolish the entire city and temple."[4]Note the word “plunder” in Josephus’ quotation. Enslavement of people was one of the principal elements of “plundering” any city in ancient times; and we may be certain that the Romans never overlooked this. “Half the city shall go forth into captivity” means that a great part of the people became slaves. But how about their “not being cut off from the city?” This applies to the Christians, none of whom lost their lives in the siege of Jerusalem; because, forewarned by the Saviour, they were miraculously enabled to escape prior to the fall of the city. See under Zechariah 14:4, below. The city from which they were not “cut off” was the holy church, not the literal Jerusalem. The weight of Hailey’s objection lies in his supposition that the Romans took no slaves; but Josephus stated flatly that, “The rest of the multitude that were above seventeen years old, he put them into bonds, and sent them to the Egyptian mines."[5] This did not include countless thousands of others reserved for the triumph, and sent as gifts to the provinces, where the local magistrates had the option either to destroy them in their theaters (with wild beasts, or gladiatorial contests) or to employ them as slaves, all mentioned in the same passage. This completely nullifies all objections based upon the allegation that a vast number were not sold as slaves. They most certainly were, just as this prophecy declared. “For I will gather all nations against Jerusalem to battle …” First, this applied to the literal overthrow of the earthly Jerusalem in 70 A.D. “The Roman armies were composed of all the nations of the world."[6] In the second place, this refers to the gathering of all nations against Christianity in times leading up to the Second Coming of Christ (See Revelation 16:13-14). “They are the spirits of demons working signs; which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty” (Revelation 16:14). This understanding of the double significance of the passage clears up the conflict between those interpretations which stress one meaning, and those that emphasize the other. Both meanings are present. Gill, for example, saw that, “We are here dealing with events of the end time”;[7] and Martin Luther referred it to the destruction of Jerusalem and the events that occurred at the close of Christ’s ministry (by the Romans in 70 A.D.).[8] Just as the fall of Jerusalem in Matthew 24 was indicated as typical of a greater crisis of events at the Second Coming “and the end of the world” in Matthew 24, so it is in this passage of Zechariah. Both meanings are definitely in the passage. Verse 3 “Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle.““Then shall Jehovah go forth …” There is a change from the first person to the third in this verse; but this is par for the course in the prophetic writings: “But this, as has been shown, is not a sufficient reason for denying the genuineness of the passage, since such changes occur in cases in which the hand of the original author is generally recognized."[9]Young students, especially, need the warning of Leupold who observed that: “The critical school, however, devotes itself almost entirely to finding fault with the text and the message and consequently arrives at no certain conclusion."[10] We are also thankful for Leupold’s perception that, here “We have a passage that applies to the entire Messianic time from beginning to end."[11]God’s fighting against those nations that oppose his will and oppress his people shall never cease throughout the dispensation. Although using one wicked nation to destroy another; God nevertheless eventually judges and destroys all wickedness, being restrained only by his benevolent purpose of the work of redemption proceeding throughout the temporal era till the second coming, at which time the work shall have been concluded, and the judgment of all the earth will occur. Verse 4 “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.“The Premillennial school of interpreters see in this some tremendous upheaval at the end of time and the Second Coming of Christ; but our view is that God in the person of Christ has already touched his feet down upon the mount of Olives. Not only was Jesus a frequent guest in the home of Mary, Martha, and Lazarus at Bethany (on mount Olivet), but his ascension into heaven (at least upon one occasion) was from the mount of Olives (See Luke 24:50-51, and Acts 1:12). That event, with all of its implications, is a sufficient fulfillment of the wonder foretold here. Of course, there was no physical earthquake; but the spiritual earthquake which occurred in that event was surpassingly great enough to qualify as the fulfillment. Added to this is the fact of a tremendous earthquake being always associated with the Second Coming, which, as far as we know may be literal, and remembering that both events are in the prophet’s view, the meaning is plain. “Shall be cleft in the midst … A very great valley …” We see in this the grand cleavage of the entire human race as achieved in the preaching of the gospel of Christ. “The very great valley” that separates between them is that “impassable gulf” dividing the saved from the lost (Luke 16:26). All of the speculation about Jesus returning the second time to stand upon the mount of Olives belittles what he did in the first advent when there he planted his feet before ascending into heaven. The passage needs no further fulfillment. Notice too the result of Jesus’ standing on the mount of Olives, as outlined in the next verse. Verse 5 “And ye shall flee by the valley of my mountains; for the valley of the mountains shall reach unto Azel; yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah; and Jehovah my God shall come, and all the holy ones with thee.““And ye shall flee …” Here is the secret of how “the residue of the people were not cut off” (Zechariah 14:2). They would escape through flight, a possibility envisioned here as being opened up by the mighty earthquake and the splitting of the mountain. Did it happen? Indeed so. Josephus recounts the amazing, unnecessary, and incredible withdrawal of Cestius Gallus in the siege of Jerusalem, stating that, “Upon his besieging Jerusalem, he retreated from the city without any just occasion in the world."[12] Of course, it was during that interval that every Christian, having heeded Jesus’ warning, had opportunity to escape and flee. It was indeed an earthquake that opened up a way of escape. In this there is also a pledge that in the great holocaust that shall conclude our age, not a single Christian shall be lost. “Earthquake… in the days of Uzziah …” The exact date of this earthquake is not known; but it is mentioned in Amos 1:1; and Josephus describes it as a supernatural occurrence that interrupted Uzziah’s presumptuous usurpation of the priestly function by going into the sanctuary to offer incense: “A great earthquake shook the ground … a rent was made in the temple … leprosy seized upon the king immediately … Before the city at a place called Eroge, half the mountain broke off from the rest on the west, and rolled itself four furlongs and stood still at the east mountain. The roads, as well as the king’s gardens, were spoiled by the obstruction."[13]As Whiston declared, “There seems to have been some considerable resemblance between these historical and prophetic earthquakes."[14]That this earthquake is identifiable with the final judgment appears in the fact of that earthquake in Uzziah’s day having been a judgment upon him for presumptuous sin; and Zechariah immediately made that clear by the words: “And Jehovah my God shall come, and all the holy ones with thee …” Significantly Jesus Christ himself in the Matthew parallel made certain reference to the final judgment: “Then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory. And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other (Matthew 24:30-31).” “And all the holy ones with thee …” “The holy ones are the angels."[15] Many New Testament passages associate the “holy ones” or angels with the Second Coming of Christ, as in Matthew 13:41 Matthew 13:49, and 2 Thessalonians 1:7. “With thee …” The change to the second person here is no problem. It is simply the manner in which the prophets wrote. See under Zechariah 14:3, above. To make the connection between this passage and Matthew 24 even more certain, it should be recalled that when Jesus spoke the remarkable words recorded in Matthew 24, that he did so sitting upon the mount of Olives, the very mountain so prominent in this passage (Matthew 24:3); add that to the fact of this passage in Zechariah’s being one of only two places where the mountain is mentioned in the Old Testament (the other being Ezekiel 11:23), and named only in this place. From all this, it is clear enough that Jesus interpreted this passage as teaching the same thing that he taught in Matthew 24. Verse 6 “And it shall come to pass in that day, that there shall not be light; the bright ones shall withdraw themselves: but it shall be one day which is known unto Jehovah; not day and not night; but it shall come to pass that at evening time there shall be light.“Scholars complain that the text here “appears to be damaged and is very puzzling”;[16] but we are sure that the best chance of understanding it lies in the acceptance of what has descended to us through so many centuries, and not in the acceptance of the wild guesses of those who subjectively try to imagine what the prophet wrote or should have written. As Watts correctly noted, “The various parts are not mentioned in the order of their occurrence."[17] Here, as in Matthew 24, we have a montage of events connected with the total time between the two Advents of Christ. No one can be sure, in some instances, of the particular time indicated, other than the general inclusion of all in the times of Messiah. “These words have been interpreted from time immemorial in very different ways."[18] To us, the most reasonable interpretation is that which sees the whole passage as a “figurative description of the fortunes of the Church militant."[19] “Not day” and “not night,” simply means that Satan will be able to confuse many people. The demarcation between truth and error shall not always be distinct. “The bright ones shall withdraw themselves” speaks of the failure of those very institutions which should be teaching people the truth, but yet are teaching them error. Universities, churches, and many other institutions fill the bill on this perfectly. The vial of God’s wrath shall be poured upon the sun itself (Revelation 16:8), so that it scorches men instead of illuminating them. See the extended comment on this in my commentary on the Book of Revelation. “At evening time, there shall be light, …” At the close of the Gospel Age, the truth shall at last be clearly visible to all men. In the meanwhile, “we must through great tribulation enter into the kingdom of God” (Acts 14:22). “One day which is known unto Jehovah …” As Deane observed, “This suggests what Jesus said inMatthew 24:36."[20]However, throughout the Scriptures such events as the sun’s becoming as sackcloth of hair, and the moon becoming as blood, and the stars falling, and mighty earthquakes, and removal of mountains and islands are everywhere associated with the “last days”; and while these things certainly have a spiritual and symbolical meaning for all the generations of the Christian era, it should be remembered that a final fulfillment of such things may definitely occur in a most literal manner. There is every reason to believe that our earth shall be involved in some kind of cataclysmic disaster that shall conclude the era; and we claim no capability whatever for ascertaining exactly what it may be. The extensive references to this throughout the Bible are so numerous that no effort to present them all and comment upon them will be attempted here. One passage in Hebrews will suffice, in which the Word of God affirms that: Yet once more will I make the earth to tremble, and not the earth only, but the heavens also. And this word “Yet once more,” signifies the removing of those things which are shaken, as of things that have been made, that those things which are not shaken may remain (Hebrews 12:26-27). We believe that same thought is included in this passage of Zechariah. Verse 8 “And it shall come to pass in that day, that living waters shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea: in summer and winter shall it be.“Here we are on safe ground. Christ only is the source of “living water” as he himself stated in John 7:37-39, where the Holy Spirit which the Father would send was firmly identified as “the living water.” That Spirit came on Pentecost, making “that day” here to be nothing other than the times of the Christ, our present era, the Christian dispensation. “Eastern sea … western sea …” These are symbolical references to the universal, worldwide sweep of the Christian religion. “In summer and winter …” There shall never be any cessation of the preaching of Christ and the benefits of serving him. As Paul said to Timothy, “Be urgent in season and out of season” (2 Timothy 4:2). Robert C. Dentan’s comment that, “The provision of an adequate supply of water in a land in which the water supply was a chief problem,"[21] is connected with what is mentioned here is amazing. The physical water supply of any country cannot be indicated by an expression such as “living water.” Jesus’ conversation with the woman at the well (John 4) made that eternally clear. Verse 9 “And Jehovah shall be king over all the earth: in that day shall Jehovah be one, and his name one.“The triumph of God through Christ in the eradication of the gross paganism that corrupted ancient peoples is stated here. “The influence of Deu 6:4 is seen here, although, `his name one,’ does not appear there in so many words."[22] “The scope of this verse is universal. It asserts that Yahweh shall be king over, not merely the whole of Palestine, but all the earth."[23] There are many, of course, who do not believe that God through Christ now rules over the earth; but that error is due solely to their misunderstanding of what the kingship of God really means. At this very moment, all who desire salvation in the name of Christ may receive it, if they will. In the whole dispensation, however, God allows the free exercise of the human will; and the fact of many willing to disobey God and his commandments in no way denies or prevents the rule of God. “All authority in heaven and upon earth” at this very moment is firmly in the hands of the Lord Jesus Christ (Matthew 28:18-20). Verse 10 “All the land shall be made like the Arabah, from Geba to Rimmon south of Jerusalem; and she shall be lifted up, and shall dwell in her place, from Benjamin’s gate unto the place of the first gate, and from the tower of Hananel unto the king’s winepress.“Under the figure taken from a period of Jerusalem’s former security, before its devastation by the Babylonians, the safety and security of God’s church throughout the ages are indicated. There would appear to be no promise of any kind that literal Jerusalem shall ever be lifted up in the whole world. The places named here cannot be certainly identified, and they are not important anyway. They evidently embrace the entire dimensions of Jerusalem and the land of Palestine. The passage refers to the prosperity and success of the kingdom of Christ throughout history. “Thus Zechariah represents the growth and stability of the church of God by the figure of the earthly city Jerusalem."[24] As to the question of Zechariah’s understanding the full import of this prophecy, we may be reasonably sure that he did not, and that he thought the reference was solely to the earthly fortunes of the literal city. See 1 Peter 1:10-12. Verse 11 “And men shall dwell therein, and there shall be no more curse; but Jerusalem shall dwell safely.“All that was said under Zechariah 14:10 applies equally here. “And there shall be no more curse …” The addition of this line seems to point even beyond the earthly sojourn of the church of God; because the total absence of any curse appears to be uniquely associated with that eternal city that cometh down from God out of heaven. “And there shall be no curse any more” (Revelation 22:3). Such a situation will prevail all over the earth only in the times of the final glory of God’s people. Higginson understood the condition prophesied here thus: “All things will have returned to a state of primitive perfection. The picture is ideal."[25]Verse 12 “And this shall be the plague wherewith Jehovah will smite all the peoples that have warred against Jerusalem: their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their sockets, and their tongue shall consume away in their mouth.“This horrible plague was prophesied as the fate of all who “warred against Jerusalem,” these being the enemies of God. The New Testament does nothing to soften the dreadful picture of what shall eventually befall all who make themselves enemies of God. That the language here is figurative seems certain, as are the “lake of fire and brimstone,” “the outer darkness,” “the river of blood,” etc., which are some of the expressions used to describe the ultimate reward of all such persons in the New Testament. Verse 13 “And it shall come to pass in that day, that a great tumult from Jehovah shall be among them; and they shall lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor.“Both the previous verse and this one are descriptive of the ultimate and final apostasy of the whole human race which shall issue in the eternal judgment, being preceded by a time of anarchy, chaos, and universal destruction, in which the “cities of the nations” shall fall. (Revelation 16:19). Revelation 18 is a further elaboration of the same situation. This verse describes what the “plague” of Zechariah 14:12 actually is. It is the ultimate appearance of the kind of society that inevitably results when God’s will is almost totally rejected on earth. When the rebellious rulers of earth’s kingdoms shall succeed in the near-destruction of every vestige of religion from the earth (even the accommodative religion characteristic of the apostasy), they shall suddenly discover what such a world really is. Then will come the wailing of the kings and the mighty men who sorrow and grieve for all of the wretched disasters that have fallen upon them. That is when they will cast dust upon their heads and lament for that which they themselves had effectively destroyed. (Revelation 18). As the prophet said a few lines earlier, “In the evening time, there shall be light!” God will finally permit this rebellious humanity gone berserk against the will of God, and steering a collision course with disaster, to discover just what serving the devil actually means. Verse 14 “And Judah shall also fight at Jerusalem; and the wealth of all nations round about shall be gathered together, gold, and silver, and apparel in great abundance.“This is one of the most astonishing passages in the Old Testament. Although classified as “ambiguous”[26]by scholars, based upon the fact that the Hebrew word here rendered “at” (Judah shall fight at Jerusalem) may also be accurately rendered “against."[27] Although practically all of the current scholars insist that the passage means that Judah will fight in Jerusalem, we strongly believe that the RSV and the Douay Versions of this verse are correct: “And even Judah shall fight against Jerusalem.” “Jerusalem” signifies either all of the literal Jews, as used in some statements, or all of the people of God’s church in other passages. “Judah” is not needed as an additional symbol used in connection with “Jerusalem” to mean the church. Therefore, “Judah” in this passage has reference to the secular, fleshly Israel, particularly that segment of Abraham’s posterity who rejected Christ and have carried on a relentless war against Christianity ever since. That warfare is exactly what Zechariah prophesied here. Furthermore, this interpretation harmonizes perfectly with the revelation of Zec 12:2, in which the “cup of reeling” which destroys the enemies of the true Jerusalem (the church), falls likewise upon Judah, revealing Judah in that passage, as in this, as an enemy of God and his holy church. At any rate, that is what Judah has consistently been now for a period approaching two millenniums, and we believe that astounding truth is exactly what Zechariah here prophesied; and it will take something besides an alternate translation of a Hebrew word to destroy that conviction. Even if the alternate rendition (as in the ASV) is allowed, it still falls short of presenting Judah as a helper of the holy Jerusalem. This understanding of the place is very old. The Catholic Bible translates it: “Even Juda shall fight against Jerusalem”; and the footnote explains it thus: “The carnal Jews and other false brothers shall unite in persecuting the church."[28]“Gold… silver … apparel …” These elements of wealth are here represented as buttressing Judah’s fight against Jerusalem, all three of them being precisely the type of wealth characteristic of carnal Jews throughout history. Verse 15 “And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in those camps, as that plague.“The meaning here is that the animal kingdom along with the human race shall receive the destruction that “cometh upon the children of disobedience.” Man’s wickedness shall ultimately succeed, not merely in accomplishing his own destruction, but also that of his environment, and that of the lower creations as well as his own. Verse 16 “And it shall come to pass, that everyone that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, Jehovah of hosts, and to keep the feast of tabernacles.““Everyone that is left …” is a reference to the survivors from repeated judgmental destructions that shall mark the progress of the holy church throughout the ages of her probation, during which time the forces of evil align themselves repeatedly against Christ and his church, suffer the inevitable judgment that Jehovah brings upon the persecutors, with the consequent destruction or humiliation of the evil powers. It is the survivors of those wicked powers who are envisioned here as accepting the gospel of Christ and keeping the duties and ordinances of his church. “The feast of tabernacles …” The three great feasts of the Jews were Passover, Pentecost, and Tabernacles. (The feast of Lights was added after the Macabbean wars.) Tabernacles was the feast which the Jews celebrated in memory of their forty years wandering in the wilderness, that experience coming in time to stand for the Church’s probation throughout the Christian dispensation. The Jewish wanderings were “on the way to the promised land”; The Christian’s wanderings are “on the way to heaven.” What is said here must be applied totally to that “Jerusalem which is above,” the church of Jesus Christ. The language is metaphorical and simply means that all nations of the earth shall yield a harvest of souls unto Jehovah, and that these shall accept Jesus Christ and dutifully observe the teachings and ordinances applicable under his supreme authority. Any literal acceptance of this verse as a pledge that God will destroy the whole world except a remnant of Jews in every nation, and that the entire physical earth shall journey three times a year to physical Jerusalem to live in tents for a week must be accounted as a preposterous misunderstanding. There is nothing in the last 2,000 years that resembles a fulfillment of this prophecy, except the repeated triumph of Christ and his gospel in those very lands which once were pagan enemies of the Lord. This verse is a pledge that it will continue to be so. Verse 17 “And it shall be, that whoso of all the families of the earth goeth not up to Jerusalem to worship the King, Jehovah of hosts, upon them there shall be no rain. And if the family of Egypt go not up, and come not, neither shall it be upon them; there will be the plague wherewith Jehovah will smite the nations that go not up to keep the feast of tabernacles.““There shall be no rain …” Literal rain cannot be the subject here; the word is used metaphorically. Christ himself took special precautions to destroy the old Jewish prejudice that God sent his rain only upon the righteous, saying: “The Father… maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust” (Matthew 5:44). Of course, in the history of Israel, there had indeed been a special providence of God in withholding rain from Israel during the idolatrous times of Ahab; but the miraculous interposition on the part of the Father, attempting to rescue Israel from the head-long plunge into idolatry, did not change the eternal law of God. Therefore, we must look for some ether meaning here; and it is not far to seek. Rain stands for the precious showers of God’s grace upon his people. And the full impact of these verses is that it is available nowhere else in the universe except in Jesus Christ our Lord. “The Father… hath blessed us with every spiritual blessing in the heavenly places in Christ” (Ephesians 1:3). What has this to do with “the feast of tabernacles?” That feast was the response of the Old Israel to the blessing and commandment of God; but the Old Israel is no more. God divorced her in the days of Hosea and has married another, the New Israel is Christ; and in this passage the duties of the Old Israel are mentioned as typical of those of the New Israel. After all, the mention of those specific obligations of the New Israel could not have been understood until “the fullness of time”; hence the necessity of speaking about them in terms of the Old. Verse 19 “This shall be the punishment of Egypt, and the punishment of all the nations that go not up to keep the feast of tabernacles.““Punishment of all the nations …” By this, the prophet makes it clear that the word “Egypt” was used as a “type” of all the peoples of the earth who forget God and heed not his mercies. It was an especially appropriate type, because it had been Egypt which reduced the people of God to slavery, committed genocide against them, and subjected them to cruel and inhumane treatment. Also, Egypt was the first head of the great Seven-headed Scarlet Beast symbolizing the opposition of an evil world to the will of God (Revelation 13). Another good reason lay in the fact that Egypt was not particularly dependent upon ordinary rain, as the Nile river was the source of its agricultural life. This compels a metaphorical understanding of “rain.” Verse 20 “In that day shall there be upon the bells of the horses, HOLY UNTO JEHOVAH; and the pots in Jehovah’s house shall be like the bowls before the altar.“One of the truly marvelous revelations of Hebrew prophecy is this: THERE IS A NEW MEANING OF WHAT IS SACRED in the religion of Christ. The words here listed as being “upon the bells of the horses” was exactly the inscription engraved upon a plate of pure gold on the turban of Aaron the High Priest (Exodus 28:36-38). “Holy unto Jehovah” was thus in the life of Israel reserved for the highest and holiest position and function imaginable … on the turban of the loftiest spiritual dignitary of the nation and its representative before God.[29]What could a thing like this signify? Many illuminating comments have been made regarding this: “The affixing of this inscription on the trappings of horses signified that the commonest things shall become holy; all things that men use for work, profit, or ornament shall be consecrated to the service of God.[30] In that day, everything that pertains to the kingdom of God will be holy. The war horses will have been cut off from Jerusalem (9:10); therefore, the figure here is that instead of these being for war, they will be consecrated to a nobler service.[31] The old distinction between sacred and secular will have been abolished. Everything will have become holy because it will be dedicated to a holy purpose.[32] The artificial distinction between the sacred and the secular will be broken down; and everything, even the most common things, such as kitchen utensils, will be recognized as sacred, because all of life is sacred.[33]E. Stanley Jones, a popular writer in the first half of this century, pointed out that Christianity greatly expanded the view of what is sacred or not sacred, many ancient errors being denied: (1) There is no sacred sex (“neither male nor female in Christ”). (2) There is no sacred language (the many “tongues” of Pentecost). (3) There is no sacred place (“neither in this mountain nor in Jerusalem”). (4) There is no sacred dress, or clothing (all are clothed in the righteousness of Christ). (5) There is no sacred occupation (“Whatsoever good things each one doeth, the same shall he receive again from the Lord, whether he be bond or free”). Remember the inscription on the bells of the horses! Verse 21 “Yea every pot in Jerusalem and in Judah shall be holy unto Jehovah of hosts; and all they that sacrifice shall come and take of them, and boil therein: and in that day there shall be no more a Canaanite in the house of Jehovah of hosts.“We believe that the purpose here is to show that even those vessels (pots) once excluded from the lists of the sacred, shall in the new age be as holy as the “bowls before the altar” (Zechariah 14:20). Such a conclusion as that of Mitchell, supposing that the pots were much more numerous than the bowls, and from this concluding that the verse teaches a vast “increase in the number of worshippers,"[34] while true enough as an abstract principle, would seem, nevertheless, to have no connection whatever with this passage. Numbers do not appear here at all; the subject is “holiness.” “There shall be no more a Canaanite in the house of Jehovah of hosts …” The word “Canaanite” is of special interest. (See the full comments on this in my commentary on the minor prophets, vol. 2, p. 198.) The word means “trafficker,” especially a crooked and deceitful one. It was a derogatory word used of the pagan population driven out of Palestine and supplanted by the Jews, who in time, also became “Canaanites” (Hosea 12:7). It stands for any wicked, profane, and idolatrous person. “In the house of Jehovah of hosts …” The Jewish temple, symbolical of Jehovah’s house, became infested with Canaanites, as witnessed by the double cleansing of the temple by Jesus Christ who drove the money-changers out of it, both at the beginning and at the end of his personal ministry on earth. Thus, “Canaanite in the house of Jehovah” stands for any person who prostitutes sacred calling, office, or position for selfish, evil, and unholy purposes. Such shall not be in “the house of Jehovah!” But how can it be prevented? Historically, the Canaanites have been an eager, ingenious, skillful breed of schemers; and there are many instances in which they have revived the abuses of the secular temple in Jerusalem. They have sold indulgences, prayers to get people out of purgatory, prescribed “penance” for the forgiveness of sins, etc., etc. But in spite of flagrant violations by those who mistakenly suppose themselves to be “in the house of Jehovah of Hosts,” it must ever be true that Canaanites are not in the Lord’s house at all. Wherever one discovers them, it is not in the house of the Lord. The Lord keeps his house. The Lord knoweth them that are hi own; and he never makes a mistake. Preachers who are primarily purveyors of the word of God for money are the true Canaanites of this current era; and the suspicion is fully justified that there are many who fall into this category. This verse concludes this “most Messianic” of the prophecies.” A careful study of the last six chapters is all that is needed to assure on of their authenticity and true identity as the word of the Lord. No imposter, editor, redactor, interpolator, or glossator could ever, in thousand years, have produced such a masterpiece of prophecy as that which concludes Zechariah. No wonder, Christ and the holy apostles turned her again and again for prophecies bearing upon the epic ministry of the Son of God. Blessed be the name of the Lord; and Blessed be the WORD of th LORD. Bible Study Questions From Zechariah Chapter Fourteen1) What will be done with the spoil that is taken from the inhabitants of Jerusalem? (Zechariah 14:1) 2) What will happen to the “ rest [or remnant] of the people” ? (Zechariah 14:2) 3) What will the Lord do regarding the nations that come against Jerusalem? (Zechariah 14:3) 4) What will happen to the Mount of Olives in that day? What will apparently be created by this event? (Zechariah 14:4) 5) How will the people flee? Who will come with them? (Zechariah 14:5) 6) What is one of the things that will happen “ in that day” ? (Zechariah 14:8) 7) What will not exist at that time for Jerusalem? (Zechariah 14:11) 8) What will happen to those who have gone to war against Jerusalem? (Zechariah 14:12) 9) What will those of the nations who are left do? (Zechariah 14:16) 10) What will happen to those who do not go up to Jerusalem to worship the King? (Zechariah 14:17-19) 11) What will be inscribed on the bells of the horses and what will all the cooking pots in Judah and Jerusalem be? (Zechariah 14:20) 12) What will there no longer be in the house of the Lord in that day? (Zechariah 14:21)

Zechariah 14:1

Zechariah 14:1. The general subject of this whole chapter should be considered before trying to conclude on the meaning of any particular verse. The subject is the triumph of the Gospel over all the enemies of the Lord. The mention of unusual events of a material nature is only for the purpose of illustration and emphasis, aud I shall comment on them from that standpoint. Spoil be divided in the midst of thee. The good things avail¬able will not be given into the hands of the enemy but will be retained by the Lord’s people.

Zechariah 14:2

Zechariah 14:2. The events described here are the kind that would be done in a literal siege around Jerusalem. It will be accomplished figuratively in that much opposition will be attempted against the new system of the Lord to be set up In Jerusalem.

Zechariah 14:3

Zechariah 14:3. This fight will be with the “sword of the Spirit” (Ephesians 6:17).

Zechariah 14:4

Zechariah 14:4. The mount of Olives was a small but very Important spot in Biblical times, especially in the days of Christ, It was from that place that He ascended to heaven in sight of some of the disciples. He will come back at the last day In person but in spiritual form. He will not come literally in the meantime, but will come spiritually when he sends the Holy Spirit to set up the church. In that sense he will stand upon the mount of Olives. Of course the reader should bear in mind that the future tense of this language is used because at the time of this writing the church was in the future. A valley can be formed by the two halves of a mountain and such a valley would provide a place of security for a mansion.

Zechariah 14:5

Zechariah 14:5. This verse is figurative and refers to the same commotions indicated in the first part of the chapter. The reason for referring to the earthquake in the days of Uzziah is only as an Illustration. The history of this earthquake is quoted in connection with the comments on Amos 1:1. The upheaval that was caused bv the introduction of the Gospel was likened to the material one described in this note.

Zechariah 14:6-7

Zechariah 14:6-7. On the basis of reason¬ing from the simple to the complex, or from the known to the unknown, I will conclude this paragraph is an indefinite prediction of the general diffusion of Gospel light that was to be shed from Jerusalem at the beginning of the kingdom of Christ. We may he certain that is the chief subject of the chapter as a whole, and hence these peculiar expressions should be interpreted in that light. Not clear nor dark means there will not be extremes either way. One day known to the Lord. It will not be done exactly as man might have suggested, but it will he according to the Lord’ s wisdom.

Not day nor night has about the same meaning as the phrase “ not clear nor dark’’ above. Evening it shall be light. So consistent will the spiritual day be that when it would normally he expected to dim toward the night it will still continue to be light.

Zechariah 14:8

Zechariah 14:8. Former sea . . . hinder sea is a figure meaning from east to west. These tiling waters of God’ s truth will not be confined to one spot but will flow out to all parts of the earth. Summer and winter is another figure of speech which means the living waters of truth will flow continuously.

Zechariah 14:9

Zechariah 14:9. This verse justifies the comments on the foregoing ones. It is a prediction of the universal dominion of the Gospel of Christ as differing from that of the Mosaic law that was for the Jews only. One Lord and his name one corresponds with “one fold and one shepherd” in John 10:16.

Zechariah 14:10

Zechariah 14:10. The places and objects named are used figuratively. The meaning is the same as the general subject of the chapter, namely, general spreading of the truth.

Zechariah 14:11

Zechariah 14:11, This verse was fulfilled materially and spiritually. Jerusalem became settled after the captivity and was a safe ptacts for the people of Israel to inhabit. It also was the headquarters of the kingdom of Christ that was to be a safe place for the spiritual citizens of the household of faith.

Zechariah 14:12

Zechariah 14:12. These afflictions are figurative terms for the humiliation and defeat of the enemies of the Gospel of Christ. It is similar in thought to the statements in the beginning of the chapter relative to the victory of truth over error.

Zechariah 14:13

Zechariah 14:13. General confusion was to overwhelm those who tried to resist the new institution set up in Jerusalem. So great was that confusion to be that the enemies would be turned against each other as if they were strangers.

Zechariah 14:14

Zechariah 14:14. Judah shall fight at Jerusalem. The margin renders it “against Jerusalem” which denotes that the people of God will oppose the wealth of the heathen that will accumulate around the city.

Zechariah 14:15

Zechariah 14:15. These beasts of service that are used by the heathen will not enable them to prevent the great work of the Lord, but will be defeated according to verses 1-3.

Zechariah 14:16

Zechariah 14:16. Many who had opposed the Lord will be converted and will go up to worship. They will look to Jerusalem for the divine model of true worship. This great truth is predicted in Isaiah 2:1-4 and Micah 4:1-5.

Zechariah 14:17

Zechariah 14:17. Shall he no rain is a figurative prediction that all who refuse the Gospel will be denied the spiritual favors of the Lord.

Zechariah 14:18

Zechariah 14:18. This is the same in mean¬ing as the preceding verse. The hea¬then (or Gentiles) will all be given a chance to enjoy the blessings issued from Jerusalem, but if they refuse it they will be rejected by the Lord.

Zechariah 14:19

Zechariah 14:19. Keep the feast is a figure drawn from the literal practices of the Jews in Jerusalem under the Mosaic system. It here refers to the spiritual system or institution set up in Jerusalem to supplant the former one.

Zechariah 14:20

Zechariah 14:20. Horses were used in tem¬poral warfare by the people of Israel, They are used figuratively for the spiritual war under Christ against sin in all its forms. The objective in all the great warfare will be plainly announced to all the opposing forces. It will be done by a banner-like and it will read UNTO THE LORD.

Zechariah 14:21

Zechariah 14:21. These vessels refer to those used in the Jewish service, but denote the spiritual ones under Christ. No more the Canaanite means that no one of the heathen shall be admitted until he has submitted to the rule of heaven under Christ.