Exegetical and Hermeneutical Commentary of Zechariah 14:10
All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and [from] the tower of Hananeel unto the king’s winepresses.
10. turned as a plain ] i.e. changed so as to become as, or like, a plain. Some would render, as the Arabah (R. V.) or Jordan valley, a meaning which the word will bear. Dean Stanley writes, “As a general rule, Palestine is not merely a mountainous country, but a mass of mountains, rising from a level sea-coast on the west, and from a level desert on the east, only cut asunder by the valley of the Jordan from north to south, and by the valley of Jezreel from east to west. The result of this peculiarity is, that not merely the hill-tops, but the valleys and plains of the interior of Palestine, both east and west, are themselves so high above the level of the sea as to partake of all the main characteristics of mountainous history and scenery. Jerusalem is of nearly the same elevation as the highest ground in England, and most of the chief cities of Palestine are several hundred feet above the Mediterranean Sea.” ( Sinai and Palestine, p. 129; see also p. 170.) The “plain,” therefore, which the prophet here pictures to himself, may be a table-mountain or elevated platform, all other hills and mountains sinking down to the present level of the “valleys and plains” of Palestine, and leaving Jerusalem standing aloft on this elevated base, the queen-like city and mistress of the world.
“See Salem built, the labour of a God!
Bright as a sun the Sacred City shines;
All kingdoms and all princes of the earth
Flock to that light; the glory of all lands
Flows into her; unbounded is her joy,
And endless her increase.”
Geba ] A town of Benjamin, Jos 21:17; 1Ch 6:60; Neh 11:31. It is spoken of, as it is here, as the northern boundary of the kingdom of Judah, in 2Ki 23:8. “Exactly in accordance with this (the mention of the position of Geba in 1Sa 13:3) is the position of the modern village of Jeba, which stands picturesquely on the top of its steep-terraced hill, on the very edge of the great Wady Suweinit. Standing as it does on the south bank of this important wady one of the most striking natural features of this part of the country the mention of Geba as the northern boundary of the lower kingdom is very significant.” Bible Dict. Art. “Geba.”
Rimmon ] A town in the south of Palestine, Jos 15:21; Jos 15:32, allotted to Simeon, Ib. Jos 19:1; Jos 19:7. Its site is now unknown.
it shall be lifted up ] she shall be lifted up, R.V., i.e. Jerusalem, which has just been mentioned, shall retain its former elevation, when all the country round has sunk into a plain. “Humiliatis omnibus circumquaque montibus collibusque, urbs primaria Jud totiusque orbis terrarum (Zec 14:9, cf. Mic 4:1), immota suo loco, elata et conspicua mansura dicitur.” Maurer.
from Benjamin’s gate ] These limits cannot be defined with certainty; but it seems probable that “the gate of Benjamin” is identical with “the gate of Ephraim” (2Ki 14:13; Neh 8:16; Neh 12:39), a gate, that is, in the N. wall of the city, which led to the territory of Benjamin and then to that of Ephraim beyond, and which was therefore called indifferently by either name. If we suppose that this gate stood in the middle of the N. wall, we have the breadth of the restored city, measured from it, first westward to “the corner gate” ( 2Ki 14:13 ; 2Ch 25:23; Jer 31:38), which was at the N. W. corner of the wall, and then eastward to “the first gate” (the same perhaps as that called “the old gate,” Neh 12:39), which was at the N. E. corner. The length of the city is given, from the tower of Hananeel (Neh 3:1; Neh 12:39; Jer 31:38) in the N. to “the king’s winepresses” in the S. The site of these winepresses has not been discovered, but it is not improbable that they were in or near “the king’s garden” (Neh 3:15), at the S. E. extremity of the city.
Fuente: The Cambridge Bible for Schools and Colleges
All the land shall be turned as a plain from Rimmon to Gebah – Kimchi: All the land, which is round about Jerusalem, which is now mountains, as is said, The mountains are round about Jerusalem Psa 125:2, shall be level as a plain, but Jerusalem itself shall be exalted, and high above all the earth. The dignity of the Church, as a city set upon a hill, which cannot be hid Mat 5:14, is symbolized here by the sinking of all around and its own uprising; as in Micah and Isaiah, The mountain of the Lords house shall be established on the top of the mountains, and shall be exalted above the hills Isa 2:2; Mic 4:1. Gebah, literally, hill, now, Jeva, was a frontier-garrison, held once by the Philistines 1Sa 14:5, and fortified by Asa 1Ki 15:22, in the northern boundary of Benjamin , together with Michmash (1 Sam. loc. cit.) (now Mukhmas), commanding an important pass, by which Jerusalem was approached Isa 10:28-29. Rimmon, south of Jerusalem is mentioned in Joshua among the southern towns of Judah Jos 15:32, given to Simeon Jos 19:7; 1Ch 4:32. Both survived the Captivity . They mark then the north and south of the kingdom of Judah, a long mountain chain, which is pictured as sinking down into a plain, that Jerusalem alone might be exalted.
From Benjamins gate unto the place of the first gate – Benjamins gate must obviously be a gate to the north, and doubtless the same as the gate of Ephraim , the way to Ephraim lying through Benjamin. This too has probably reference to the prophecy of Jeremiah, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner Jer 31:38. Jehoash, king of Israel, broke down the wall of Jerusalem from the gate of Ephraim to the corner-gate, four hundred cubits 2Ki 14:13; 2Ch 25:23, after the war with Amaziah. Zechariah seems to speak of Jerusalem, as it existed in his time. For the tower of Hananeel Neh 3:1 still existed; the first gate was probably destroyed, since he speaks not of it, but of its place; the gate of Benjamin and the corner-gate probably still existed, since Nehemiah Neh 3:1, Neh 3:3, Neh 3:6, Neh 3:13-15 mentions the building of the sheep-gate, the fish-gate, the old gate, or gate of the old city, the valley-gate, the dung-gate, the gate of the fountain; but not these.
Fuente: Albert Barnes’ Notes on the Bible
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, (Jos 21:17,) to Rimmon in Judah, to the south of Jerusalem, Jos 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, Ne 3:6; Ne 12:39, placed by Lightfoot towards the southwest.
Unto the corner gate] See 2Kg 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All the land; the whole land of Judea, here, is type of the whole earth, seat of the catholic church, filled with the knowledge of God. and abounding in multitudes of converts.
Shall be turned as a plain; all high, uneven places, all high thoughts and imaginations, all rocky and barren ground, changed into fruitful vineyards. So the church of Christ shall be fruitful, humble, and lovely. as pastures rich in sheep, and rich for sheep.
From Geba, the north boundary of the land, to Rimmon, the south boundary of Judea.
Jerusalem; which taken here not literally, but mystically, is the church of Christ in gospel days; and by the repair of all parts of this Jerusalem, as were described, is shadowed out the full and complete building of the church on all sides, north, south, west, and east.
It shall be lifted up; raised out of the dust and rubbish to which enemies had brought her, through Gods permission; but never should be able to keep her in that low state, since God was resolved to raise her.
And inhabited in her place: still it is emblematical of the Christian church.
Benjamins gate north-east,
corner-gate north-west,
Hananeels tower south, wine-presses north; that is, in brief, completely round the city.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. turnedor, “changedround about”: literally, “to make a circuit.” Thewhole hilly land round Jerusalem, which would prevent the freepassage of the living waters, shall be changed so as to be “asa (or the) plain” (Isa40:4).
from Geba to RimmonGeba(2Ki 23:8) in Benjamin, thenorth border of Judah. Rimmon, in Simeon (Jos15:32), the south border of Judah; not the Rimmon northeast ofMichmash. “The plain from Geba to Rimmon” (that is,from one boundary to the other) is the Arabah or plain of the Jordan,extending from the Sea of Tiberias to the Elanitic Gulf of the RedSea.
it shall be lifted upnamely,Jerusalem shall be exalted, the hills all round being lowered (Mic4:1).
inhabited in her place(Zec 12:6).
from Benjamin’s gateleadingto the territory of Benjamin. The same as Ephraim’s gate, the northboundary of the city (2Ki 14:13).
the first gatewest ofthe city [GROTIUS]. “Theplace of,” c. implies that the gate itself was then not inexistence. “The old gate” (Ne3:6).
the corner gateeast ofthe city [GROTIUS]. Or the”corner” joining the north and west parts of the wall[VILLALPANDUS]. GROTIUSthinks “corners” refers to the towers there built(compare Zep 3:6, Margin).
tower of Hananeelsouthof the city, near the sheep gate (Neh 3:1Neh 12:39; Jer 31:38)[GROTIUS].
king’s wine-presses(So 8:11). In the interior ofthe city, at Zion [GROTIUS].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
All the land shall be turned as a plain,…. That is, all the land of Israel round about Jerusalem, which was encompassed with mountains, Ps 125:2 but now these mountains shall become a plain, that that may be seen; since it follows,
from Geba to Rimmon south of Jerusalem; Geba was a city in the tribe of Benjamin, on the northern border of the land, Jos 21:17 and Rimmon was in the tribe of Judah, given to Simeon on the southern part, Jos 15:32 so that from Geba to Rimmon was the same as from Geba to Beersheba, which was in the same tribe, 2Ki 23:8 and, according to the Jewish writers, the south of Jerusalem was a plain; wherefore the meaning seems to be, that the whole land, from Geba to Rimmon, should be like that. Jerom makes mention of a village called Remmon in his time, fifteen miles to the north of Jerusalem, which cannot be the place here meant, and yet speaks of it as in the tribe of Simeon or Judah; and afterwards takes notice of another village called Remmus in Daroma, or the south m; to me it seems that Geba and Rimmon were places near one to another, and both in the tribe of Benjamin; see 1Sa 14:2 where the word rendered “pomegranate” is Rimmon, and is the proper name of a place, according to some; the same with that in Jud 20:47 where was a rock called the rock Rimmon; and Jonathan ben Uzziel, on 1Sa 14:2 renders it, “the plain of the pomegranate”; or rather the plain of Rimmon: and the Jews make mention in their Talmud n of the valley of Rimmon, where seven elders met to intercalate the year; and here, they say, was a marble rock, in which everyone fastened a nail, and therefore it is called the rock of nails. Now the sense seems to be, that all the land of Israel should become a plain, like the valley that was between Geba and Rimmon. Jarchi interprets it of the whole world. And this will be literally true of the new earth, in the thousand years’ reign, which will be without hills mountains, and seas, Re 21:1. It may be mystically understood of the spiritual reign of Christ, when the whole world will become Christian; when Jews and Gentiles, and even the kings of the earth, shall bow the knee to Christ, and be subject to him.
And it shall be lifted up, and inhabited in her place; that is, Jerusalem, which shall appear very high, all the land round about being a plain; and, being rebuilt, shall be inhabited on the same spot of ground it formerly was: or the church may be meant, which in the latter day will be greatly exalted, and will be filled with, and inhabited by, some of all the nations of the world, Isa 2:2:
from Benjamin’s gate unto the place of the first gate; not that called the high gate of Benjamin, and which was near the temple,
Jer 20:2 and seems to be one of its gates; and such an one there was, which in Arabic was called “Bab Alasbat”, the gate of the tribes, where was the pool of the blood of the sacrifices; and is said to be not far from another gate, called the gate of mercy o; but this is that which led out of the city, and was one of its gates towards the land of Benjamin, from whence it had its name, and through which Jeremiah attempted to go when he was stopped by the captain of the ward, Jer 37:13 this, according to Grotius, was on the north of Jerusalem: Mr. Fuller p places it more rightly in the northeast part of it, as does Adrichomius q, who wrongly confounds it with the corner gate later mentioned, which is here manifestly distinguished from it; and which mistake also Schindler r gives into, and likewise Arias Montanus s and others. “The first gate” is the same with “the old gate” in Ne 3:6.
Unto the corner gate; the gate of Benjamin, and the gate of Ephraim, are the same, as is thought by Grotius; the distance between that gate and the corner gate was four hundred cubits, 2Ki 14:13:
and [from] the tower of Hananeel unto the king’s winepresses; mention is made of the tower of Hananeel in Ne 3:1 it was to the south of Jerusalem; and is called in the Targum the tower of Pikkus: “the king’s winepresses” doubtless were where his vineyards were; King Solomon had a vineyard at Baalhamon, So 8:11. Grotius says the place where these winepresses were was at Sion, in the inmost part of the city; and so Adrichomius t places them in Mount Sion; though Kimchi speaks of them as without the city; and Jarchi makes mention of an Agadah, or exposition, which interprets them of the great ocean, which reaches from Jerusalem to the end of the world, the lakes which the King of kings has made. Very probably these places lay east, west, north, and south; and so denote the amplitude of the city, and the largeness and extensiveness of the church of Christ, signified thereby; see Eze 48:1.
m De locis Heb. fol. 94. A. C. n T. Hieros. Chagiga, fol. 78. 4. o Cippi Hebr. p. 22. Geograph. Nub. p. 114. p Pisgah-Sight of Palestine, B. 3. c. 3. sect. 15. p. 322. q Theatrum Terrae Sanct. p. 167. r Lexic. Pentaglott. col. 1912. s Nehemias, sive de Antiqu. Jerus. situ. t Theatrum Terrae Sanct. Jerusalem, No. 25. p. 152.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet in this verse promises two things, — that the city would be in a very prominent place, so as to be seen at a distance, and also, that it would be a secure and peaceable habitation.
With regard to the former part he says, Turned shall be the whole land into a plain (189) We indeed know that Jerusalem was situated with mountains around it, its foundations, as it is said in Psa 87:1, were on the holy mountains. As then the country was uneven on account of its many hills, the Prophet says, that it would become a wide plain, so that travelling would not be rough and difficult as before; and further, that Jerusalem would not be low in a deep place, but would be on a plain, which would not prevent it from being seen from whatever quarter the visitants might come. The whole land, he says, shall be a plain from Geba to Rimmon. As we do not fully know what sort of country that was, nor where Geba and Rimmon were, I shall not speak here particularly on every word; but it is enough for us to understand the design of what is said, which was to show — that steep places would become level ground, so that Jerusalem might be seen from far, and that the surface being level there would be no mountains to impede a distant view. (190)
Then follows the second clause, Inhabited shall be Jerusalem in its own place; that is, though it was formerly pulled down, and now lies as it were dilapidated, and the buildings already begun are very imperfect, yet it shall on itself be inhabited, it shall have the same limits, the same boundaries: in short, the Prophet means, that the size of the city would be the same as it was formerly.
Zechariah, we know, performed the office of a teacher, when the Jews began, not without great hindrances, to build the city. They were not able at first to take in the whole compass; indeed they thought this impracticable, until they were encouraged by Ezra and Nehemiah, as we learn from the books of both. Since then the city they began to build was confined in its limits, Zechariah says, that there was no reason to despair, for in a short time it would again attain its ancient splendor, and be extended to all its gates, as it is afterwards stated. And a description of the ancient city, when destroyed, is no doubt given here when he says,
From the gate of Benjamin to the place of the first gate, (he mentions the place of the gate, for there was then no gate, as that part of the city remained as yet desolate,) to the gate of the corners, from the citadel of Hananeel to the wine-vats of the king. Though we know not fully now how far the ancient Jerusalem extended, or what was its exact situation, it is yet certain that the Prophet meant that such would be the greatness and magnificence of the city, that its condition would fully equal its ancient splendor which then had disappeared. The city, as it is well known, had been very large; though writers do not agree on the subject, yet it is commonly admitted, that it included 30 stadia. This was certainly no common size; and hence the Prophet states what all thought to be incredible, that though the extent of the city was small, it would yet become a new Jerusalem, not inferior to the former either in largeness or in magnificence, or in any other respect. But we must defer what remains till tomorrow.
(189) I would render the words, —
All around shall the whole land be like a plain.
The verb [ סב ], means to turn or go round, to be in a circuit. — Ed.
(190) “Geba” was in Benjamin, north of Jerusalem, Jos 21:17; and “Rimmon” was in Judah, south of Jerusalem, Jos 15:32. — Ed.
Fuente: Calvin’s Complete Commentary
(10) The land . . . from Geba to Rimmon south of Jerusalem.i.e., Judah, from north to south, as in 2Ki. 23:8 it is said, from Geba to Beersheba. Geba, modern Jeba, is about three hours north of Jerusalem. Rimmon, south of Jerusalem, not Rimmon in Galilee, which was north of Nazareth (Jos. 19:13), nor the rock of Rimmon, north of Jerusalem (Jdg. 20:45), but Rimmon, modern Umm er Rummanin, four hours to north of Beersheba.
Shall be turned as a plain.Better, as the plain, called in Hebrew the H Arbh, and now in Arabic Al Ghor. It extends with some interruptions from the slopes of Hermon to the Elamitic gulf of the Red Sea.
And it.viz., Jerusalem. The idea of the lifting up of Jerusalem is suggested by its geographical position, situated, as it is, in a nest of mountains (Psa. 125:2). The language is, of course, figurative, and denotes the religious prominence of Jerusalem. The very name of Jerusalem at the present time, Al Kuds, the holy place, is so far a testimony to the truth of the prophecy, in that the nations, by adopting this appellation (Jerusalem ha Kedoshah) from the Jews, acknowledge the holy city to have been the fountain-head of religious knowledge.
In her place.Comp. Zec. 12:6.
Benjamins gate was doubtless in the northern wall.
The place of the first gate was, perhaps, at the north-eastern corner, and the corner gate at the north-western corner (2Ki. 14:13; Jer. 31:38). Thus this description denotes the whole breadth of the city, from east to west.
The tower of Hananeel (Jer. 31:38; Neh. 3:1; Neh. 12:39) was at the north corner of the city; and the kings wine-presses, no doubt, in the kings gardens, at the south end of the city (Neh. 3:15); thus these latter are the northern and southern boundaries.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 Amo 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 (Jos 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 (2Ki 23:8).
Rimmon Distinguished by the addition “south of Jerusalem” from a Rimmon in the north (Jos 19:13). The one mentioned here marks the southern border of Palestine (Jos 15:32; Jos 19:7); now Umm-er-Rummanin; it is located only a short distance north of Beer-sheba (2Ki 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 Mic 4:1; compare Isa 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 (2Ki 14:13; Neh 8:16; Neh 12:39), in the north wall of the city, through which led the road to Ephraim and Benjamin (compare Jer 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 (Neh 12:39), as marking the eastern end of the north wall. Much uncertainty remains.
Corner gate Mentioned again in 2Ki 14:13; Jer 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 (Neh 3:1; Neh 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 (Neh 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Consequences of YHWH’s Reign ( Zec 14:10-21 ).
In Zechariah’s day when a king came to the throne he did not become king over a kingdom with neat boundaries and receive total control. Various rivals would be seeking to take the kingship and the boundaries would be disputed. A king ruled as far as his power went. This explains why in Israel, for example, after a long reign a following king would regularly have a short reign. His bid for power proved unsuccessful.
So when a new king declared his rule his first task was to establish himself against all other rivals. For a mild example of this see 1 Kings 1-2. Sometimes the fighting would be very bitter and last for a considerable period. He then had to exert his authority over the areas he sought to rule, and boundaries regularly changed when a new king came to power, depending on how powerful the forces he could control.
This was why it was the custom for kings in Judah at a certain point to take their selected heirs into joint kingship, a fact which explains many of the ‘dating problems’ in Kings and Chronicles. The hope was that it would enable a fairly smooth changeover.
And this is part of the picture we have here in Zechariah. Having become king over the earth YHWH now goes about to establish His rule. He wins men’s hearts by establishing prosperity (Zec 14:10-11), He deals with those who have resisted against Him (v. 12), He squashes civil war (Zec 14:13-15) and He establishes peace (Zec 14:16-21). Zechariah pictures this in terms of what he knows and understands. YHWH is still going about to establish His kingly rule as His people proclaim His word and take it to the nations.
Zec 14:10-11
‘All the land will be turned as the Arabah, from Geba to Rimmon, south of Jerusalem. And she will be lifted up and will dwell in her place, from Benjamin’s gate to the corner of the first gate, to the corner gate, and from the tower of Hananel to the king’s winepresses. And men will dwell in it, and there will be no more curse, but Jerusalem will dwell safely.’
The Arabah is basically the Jordan trench, the rift valley from the Sea of Galilee (Tiberias) (Deu 3:17; Jos 11:2; Jos 12:3) to the Gulf of Aqabah (Deu 1:1; Deu 2:8), which is well below sea level. The Dead Sea is called the Sea of Arabah (Jos 3:16; Jos 12:3; Deu 4:49; 2Ki 14:25).
‘From Geba to Rimmon, south of Jerusalem.’ This was the way in which Zechariah indicates that he is speaking of the land around Jerusalem (there was no specific name for it). Basically he is declaring that ‘Jerusalem’, the people of God, will be surrounded by fruitfulness.
‘All the land will be turned as the Arabah.’ The idea is that all the land will be lowered to the level of the rift valley, thus becoming, by virtue of the new river running through it, farmable, fruitful and prosperous. Instead of a mountainous region there will be flat plain. This is the equivalent of Isaiah’s prophecy in Isa 35:1-2, ‘the wilderness and the solitary place will be glad, and the desert will rejoice and blossom as the rose’. Indeed this levelling of the land was to be preparatory to the coming of God’s chosen One (Isa 40:3-5, cited concerning the first coming of Jesus in Luk 3:4-6).
The only exception is Jerusalem, whose boundaries are carefully outlined in order to indicate with what exactness God watches over His people, and which will be lifted up and exalted, taking her rightful place over all (compare Isa 2:2; Mic 4:1). Men will dwell in it, the curse will be removed and Jerusalem will dwell safely.
This is, of course, an idealistic picture. Judah was a mountainous country. This had contributed to her comparative security over the centuries, but she must often have looked with envy at the fruitful plains. Now that YHWH is king she will be levelled out with only Jerusalem exalted. We can ignore the geographical problems (the Dead Sea and the Arabah are well below sea level) because it is not to be taken literally. Like the river previously this has a spiritual significance. The river spoke of life, this speaks of prosperity and blessing. The people of YHWH will prosper in their spirits and enjoy fullness of blessing.
The exaltation of Jerusalem (compare Isa 2:2) pictures the triumph of God’s truth and the final evidence that He, the One God, rules over all. The curse is overturned (compare Gen 3:14-19) and man can begin again. ‘Jerusalem’, His people, can now dwell in safety for she needs no protecting mountains because YHWH is her defence. It represents the blessing and security of the people of God.
The removal of the curse may have reference to Genesis 3. The curse will have been dealt with through the cross. On the other hand ‘no more curse’ may indicate that there will now be no need for the flying scroll (Zec 5:1-4). God’s people are now fully obedient to His will. Compare also Zec 8:13.
Jesus defined all this in terms of the Reign of God, invisible yet effective (Luk 17:21), the security of His people (‘the very hairs of your head are all numbered’ – Mat 10:30; Luk 12:7), the prosperity they would enjoy (Mat 6:25-34) and the final triumph of God at His second coming.
Zec 14:12
‘And this will be the plague with which YHWH will smite all the peoples that have warred against Jerusalem. Their flesh will consume away while they stand on their feet, and their eyes will consume away in their sockets, and their tongue will consume away in their mouths.’
This vivid picture, based on Zechariah’s experiences of dreadful diseases to which there was no cure, describes the awfulness of the judgments of God. The strength of those who oppose Him and His people will be dissipated. Their eyes will be darkened. Blindness was regularly the way by which men were prevented from doing evil (Gen 19:11; 2Ki 6:18). Their tongues would become ineffective. Again it is not the literal idea but the spiritual significance that matters. Those who stand against God’s truth and against His people will wither away spiritually, be blind to truth, and have nothing worth saying. And finally they will be judged and condemned and face the wrath of God. To take up a stance against the people of God is no light thing.
Zec 14:13-15
‘And it will happen in that day that a great tumult from YHWH will be among them, and everyone of them will lay hold of the hand of his neighbour, and his hand will rise up against the hand of his neighbour, and Judah also will fight in (or ‘against’) Jerusalem, and the wealth of all nations round about will be gathered together, gold and silver and clothing in great abundance. And so shall be the plague of the horse, of the mule, of the camel, and of all the beasts that shall be in those camps, as this plague.’
Zechariah wants us to be aware that the nations are not to be seen as united through all this. There will be great disagreement and squabbling among them, they will fight each other and the means of their prosperity, their very beasts of burden, will be plagued. Man has ever been thus.
‘And Judah will also fight in Jerusalem.’ The phrase is ambiguous. It could indicate Judah also fighting against Jerusalem, or it could indicate that they had gathered in Jerusalem in order to fight off the enemy. In view of the previous reference to neighbour fighting against neighbour the likelihood is that the former is in mind. This would serve to confirm that Jerusalem represents the people of God, with Judah representing the Jews, the idea being that even the Jews will be against God’s true people, something which, of course, happened in 1st century AD. On the other hand it may indicate that the people of God (‘Judah’) will prosper as they take their stand in ‘Jerusalem’ and gather up the treasures of the nations, plentiful in the greatest luxuries. Then it would be in deliberate contrast with Zec 14:2. The positions have been reversed. The enemy are defeated and the people of God triumph. The luxuries are of course spiritual luxuries. The idea is that finally the world will lose everything, and the people of God will gain everything.
It is probably best if we translate as ‘Judah will fight against Jerusalem’. If so this is a remarkable indication that even Judah will fight against the people of God. And in the first century AD it was the Jews who were the implacable enemies of Christians (Rev 2:9). It was often they who denounced the Christians in times of persecution.
Zec 14:16-19
‘And it will happen that everyone who is left of all the nations who came up against Jerusalem will go from year to year to worship the king, YHWH of Hosts, and to keep the Feast of Tabernacles. And it will be that whoever of all the families of the earth do not go up to Jerusalem to worship the king, YHWH of Hosts, on them there will be no rain. And if the family of Egypt does not go up, and does not come, nor will it be on them. There will be the plague with which YHWH will smite the nations that do not go up to keep the Feast of Tabernacles. This will be the punishment of Egypt, and the punishment of all the nations that do not go up to keep the Feast of Tabernacles.’
‘Everyone who is left of all the nations who come up against Jerusalem’ following God’s judgment on the nations. This would suggest reference to the believing remnant. Some of those who originally set off opposing God’s people have eventually come to believe. That is why they now come to worship YHWH.
‘Keeping the Feast of Tabernacles’ is mentioned three times, once positively and twice negatively. It is clearly central to Zechariah’s message. This is because the feast of Tabernacles was seen as the Feast which, coming before the rainy season, was the cry to God for plentiful rain over the coming months which would guarantee fruitful fields following. It was at the Feast of Tabernacles that Jesus stood and declared that for those who drank of Him, out of their innermost being would flow rivers of living water (Joh 7:37-39). So as Zechariah looks forward to times of great spiritual refreshing he thinks in terms of the Feast of Tabernacles. But in the light of New Testament revelation it could not be a literal fulfilment. The Feast of Tabernacles was a Feast in which constant offerings were made for atonement. However, once our Lord Jesus Christ had offered Himself up as a sacrifice once for all the Old Testament such feasts were redundant.. What did survive in the case of the Feast of Tabernacles was the looking to God for abundant rain, the rain of the Holy Spirit (Joh 7:37-39).
Indeed we notice that those who do not observe the Feast will have no rain. Even though they were believers they would be barren because they were failing to worship God. And the Egyptians who could rely on the Nile instead of rain are punished differently for that reason, with a repetition of the plague that had destroyed the nations (Zec 14:12).
It was not by coincidence that Jesus chose the Feast of Tabernacles to make His great declaration about the coming of the Holy Spirit like life-giving water (Joh 7:37-39). He had specifically in mind this passage, combined with Ezekiel 47.
Thus once again the picture is symbolic and we do not need to consider the logistics of how all the people in the world can gather in Jerusalem and Judah at one time. The point is that under the Kingly Rule of God constant submission to Him and true worship of Him will result in the outpouring of spiritual blessing, the ‘rain’ of the Holy Spirit (which the baptisms of John and Jesus signified) as promised regularly in the prophets (Isa 32:15; Isa 44:3-5; Isa 55:10-11; compare Joe 2:28), and those who refuse look to the Holy Spirit will become spiritually dried up, parched and withered.
It should perhaps be noted that the keeping of the Feasts was an essential part of God’s covenant with His people. It constituted continual submission to and renewal of that covenant. When the people failed to observe the Feasts they failed to observe the covenant. Thus covenant renewal is at the centre of the significance of this passage in Zechariah. Men will continually renew their covenant with YHWH. When we keep our harvest festivals, and renew our covenant with God at the Lord’s Table (Holy Communion) and at covenant meetings, we are fulfilling God’s requirement here. But we must beware lest it become just a formality for then it ceases to have meaning.
Zec 14:20-21
‘In that day there will be on the bells of the horses HOLY TO YHWH and the pots in YHWH’s house will be like the bowls before the altar. Yes, every pot in Jerusalem and in Judah will be holy to YHWH of Hosts, and all those who sacrifice will come and take of them, and seethe in them. And in that day there will be no more a Cananean in the house of YHWH of Hosts.’
This final description brings out the symbolism of the whole passage. It is not only the inner sanctuary of YHWH and its contents that will be holy to Him, set apart and unapproachable because of His ‘otherness’, but every pot in His house, yes and every pot both in Jerusalem and in Judah, and every bell on the harness of their horses. The whole of God’s people will be equally ‘holy’ and will be the house of YHWH.
‘The pots in the house of YHWH will be like the bowls before the altar.’ The latter were especially sanctified and set apart for their purpose. Now the meanest pot will be equally holy.
‘Yes, every pot in Jerusalem and Judah.’ This demonstrates that by ‘the house of YHWH’ Zechariah means not the Temple but the whole people of God (see Zec 9:8; Hos 8:1). This is confirmed by the fact that the pots in the house of YHWH would be ‘like the bowls before the altar’. This would not have been said of pots within the Holy Place. They would have been seen as more holy than the pots before the altar.
‘And all those who sacrifice will come and take of them, and seethe in them.’ In Exo 29:31 it is the ram of consecration that is seethed in a holy place when Aaron and his family were consecrated to their positions as priests of YHWH. This is the only place where seething (cooking) is specifically commanded with regard to sacrifices. Thus in the light of the context here we have here the idea of an overall priesthood, with all the people of Jerusalem and Judah seen as priests. Seething is also indirectly connected with the offering of the firstfruits where it simply means cooking (Exo 23:19; Exo 34:26).
Zechariah could only think of worship in these terms. To him and to the people the offering of sacrifices was central to worship. There could be no worship without them. And his emphasis is therefore on the widespread nature of the sacrifices. But now that our Lord Jesus Christ has offered Himself up once and for all, causing to cease for ever the offering of atoning sacrifices, the idea is rather of the nations coming and responding to the sacrifice of Christ. They will come to His people in order to experience the benefit of His sacrifice, and in order to partake of Him. (As we have said before this cannot signify so-called ‘memorial sacrifices’. Such sacrifices would not be a literal fulfilment of Zechariah’s prophecy, for he was undoubtedly speaking of atoning sacrifices.
‘In that day there will be no more a Cananean (or Canaanite) in the house of YHWH.’ The word Cananean can also be translated as ‘trafficker, merchant’. This looks back to the traffickers in the sheep of Zec 11:5; Zec 11:11 (see on that section), the leaders who misused God’s people. Never again will God’s people be subject to such careless treatment.
But as the house of YHWH represents the people of YHWH it is possible that this does indicate the exclusion of Canaanites (Deu 7:1-2). But not literally, as the universalism of the passage demonstrates. It is what the Canaanites represented that is in mind. They represented idolatry, and idolatry in its crudest form. There can be no place for such in God’s kingdom. The idea would then be that only Canaanites who have ceased to be Canaanites will be welcome.
So we have here a picture of purified worship, of an extended overall priesthood which knows nothing of the Levites, and of worldwide submission to God, in contrast with those who have faced judgment and are miserably destroyed, the result of the activity of the people of God through the Holy Spirit, and pointing forward to when all will be complete and God will be all in all. This glorious feast of Tabernacles depicts the worldwide successes of the people of God and God’s final triumph as described in the physical terms of Zechariah’s day.
Fuente: Commentary Series on the Bible by Peter Pett
Zec 14:10. All the land shall be turned, &c. And he shall surround the whole land as a plain, from Geba even to Rimmon, south of Jerusalem; which shall be high, and shall stand firm, &c. The latter part of this verse describes the extent of the new city of Jerusalem, which the Jews were to rebuild and inhabit; and the words in the next verse, There shall be no more destruction, or anathema, shew that the city of Jerusalem itself is here meant, and not the church under that period; for the church can never be said to have been at any time under a curse.
And it shall be lifted up And she shall be raised up. That is, Jerusalem, which is here, as elsewhere, represented as a female figure, raised from the ground, and sitting tranquil on her ancient seat.
From Benjamin’s gate, &c. 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 Jer 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, Neh 12:31-40 and the information collected from other parts of Scripture.
Fuente: Commentary on the Holy Bible by Thomas Coke
All the land shall be turned as a plain from Geba to Rimmon, south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king’s wine-presses. 11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited. 12 And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. 13 And it shall come to pass in that day, that a great tumult from the Lord shall be among them; and they shall lay hold everyone on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour. 14 And Judah also shall fight at Jerusalem: and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance. 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 these tents, as this plague.
The beloved Apostle John, when in a vision he saw the new heaven, and the new earth, and the new Jerusalem, coming down from God out of heaven, tells us, that the first heaven, and the first earth, were passed away, and that there was no more sea. Rev 21:1-2 . Whether this hath a spiritual meaning, that the old world’s corruptions are removed, or whether this be a literal truth, I dare not, indeed I cannot determine. But one thing at least is certain, there will be a wonderful change in the circumstances of mankind. The expression is very strong to imply a literal sense of the passage, for it is said, that all the land, south of Jerusalem, shall be lifted up and inhabited. The blessings to the Lord’s people, and the awful judgments on the enemies of Christ, are strongly marked.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Zec 14:10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and [from] the tower of Hananeel unto the king’s winepresses.
Ver. 10. All the land shall be turned as a plain ] Or, shall be compassed about as a plain, ut aequore plano, so the Tigurine translation. God shall enlarge the bounds of his Church; he shall lay all level, that people may come in amain from all parts. Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made straight, and the rough ways smooth, Luk 3:5 “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellence of Carmel and Sharon, they shall see the glory of the Lord, and the excellence of our God,” Isa 35:1-2 . The prophet here showeth that all the land shall be inhabited, from one end unto another; from Geba, the northern confines, to Rimmon, the southborder, Jos 15:32 ; Jos 15:57 . And from Benjamin’s gate unto the place of the first (or old) gate, Neh 3:6 , which stood westward, unto the corner gate, see 2Ch 26:9 ; 2Ch 25:28 or the gate that looketh eastward. The limits of the Church shall be greatly enlarged; the rough and rugged mountains being made as the smooth and pleasant champaigns. The faithful shall pass from Geba to Rimmon, from the mountains of myrrh and hills of frankincense, Son 4:6 , to the pomegranates, for so Rimmon signifieth, and from the plenty of that fruit there this place seemeth to have taken its name (Masius in Jos 19:18 ); that is, from humiliation and supplication for pardon and power against corruption, to love and good works, looking up and pressing hard toward, the high prize proposed unto them; as the many grains within the case of the pomegranate do point, and, as it were, all look up together, unto the crown or circle that is without, upon the head of it.
To the king’s winepresses] Which were on the west side, where the former two half-compasses did meet to make up a whole compass. Certain it is, that Jerusalem was a very large and spacious city, comprehending almost four miles, at least, say those that have written of it. There was in it the upper and the nether town, whence it is called, Je-rushalaiim in the dual. There was afterwards the old town and the new, called Boretha, or Caenopolis. But, Eze 40:41-49 , God showeth the prophet a new temple, larger than all the old Jerusalem put all together; and a new Jerusalem, larger than all the land of Canaan; by these very dimensions showing that these things cannot be understood but spiritually. And the new Jerusalem in the Revelation, as it lieth foursquare, looking every way to the four corners of the earth (like as Constantinople doth, which is, therefore, said to be a city fatally founded to command), so the measure of it is twelve thousand furlongs, Rev 21:16 ; which, according to some, make no less than 1500 miles.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Zec 14:10-11
10All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin’s Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king’s wine presses. 11People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security.
Zec 14:10 All the land will be changed into a plain from This supernatural altering of the earth’s terrain has been interpreted in several ways: (1) as a theological symbol of the holiness of the area; (2) as universal access to the place where God dwells; or (3) as the equal distribution of this living water to all people. Some see an allusion to this topographical preparation in Isa 40:4.
Geba This is a city located six miles north of Jerusalem, which is mentioned in 2Ki 23:8. Its name means height. It was the northern boundary of Judah (cf. Jos 18:24).
Rimmon south of Jerusalem This village is mentioned several times in the OT (cf. Jos 15:32; Jos 19:7; and Neh 11:29), but its exact location is uncertain. It was in the tribal allocation of Simeon. It is not the same as Rimmon mentioned in Jos 19:13, which was in the tribal allocation of Zebulun.
Jerusalem will rise This topological rising (BDB 926 or 910, KB 1163, Qal PERFECT) of the city above its surrounding area was predicted by Isa 2:2 and Mic 4:1, which are both eschatological passages that predict the nations will come in great numbers to YHWH in Jerusalem (cf. Zec 8:20-23). Is this symbolic of access to God or is it an actual physical modification of Judah? Other prophets speak of a completely new and permanent earth (cf. Isa 65:17; Isa 66:22). This tension is one reason (along with expecting all prophecies relating to Israel’s geographical promises to be literally fulfilled) that many see an earthly kingdom (millennium, Rev 20:1-6) before the eternal kingdom (cf. Dan 7:13; Revelation 21-22). My problem is that no NT writer reaffirms these national, geographical promises. Jesus even asserts that true worship is not connected to any mountain (cf. Joh 4:20-26).
and remain on its site The VERB (BDB 442, KB 444) is a Qal PERFECT. This verse is very specific. Although all of the sites and gates within the city are now uncertain, it is obvious that it refers to the entire city of Jerusalem. Jerusalem is secure (cf. Zec 12:6; Jer 30:18).
Zec 14:11 And people will live in it, and there will be no more curse The curse mentioned may have several origins: (1) the curse of Gen 3:17, which is related to mankind’s sin; (2) the curse of Deuteronomy 28, which is related to Israel’s breaking the covenant (cf. Zec 8:18 and Rev 22:3); or (3) the curse of complete destruction (i.e., Jericho, cf. Jos 6:17; Jos 6:21; Jer 25:9). It is obvious that Jerusalem will be densely populated, which was a change from the prevailing attitude of Zechariah’s own day (cf. Neh 7:4; Neh 11:1-2).
This no more curse is picked up in Rev 22:3.
for Jerusalem will dwell in security This VERB (BDB 442, KB 444, Qal PERFECT #4) has the meaning of abide in its place (cf. Zec 2:8; Zec 9:5; Zec 14:11; Lev 26:5; Jer 23:6; Eze 28:26; Eze 34:25-31; Eze 38:8). They are secure (BDB 105) and dwell in the land because YHWH and His Messiah (cf. Isa 7:14) dwell with them!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
a = the.
Gebe. Now Jeb’a, six miles north of Jerusalem.
Rimmon. Now Khan Umm er Rumamin (Neh 11:29).
inhabited = be inhabited.
Benjamin’s gate. See Jer 20:2; Jer 20:37. Is; Zec 38:6.
corner gate. Compare 2Ch 26:9.
tower. Jer 31:38. See App-59.
Fuente: Companion Bible Notes, Appendices and Graphics
the land: Zec 4:6, Zec 4:7, Isa 40:3, Isa 40:4, Luk 3:4-6
turned: or, compassed
from Geba: Jos 21:17, 1Ki 15:22, Isa 10:29
Rimmon: Jos 15:32, Jdg 20:45, Jdg 20:47, Jdg 21:13, 1Ch 4:32, 1Ch 6:77
inhabited: or, shall abide, Zec 2:4, Zec 12:6, Jer 30:18
from Benjamin’s: 2Ch 25:23, Neh 3:1, Neh 12:39, Jer 31:38-40, Jer 37:13, Jer 38:7
Reciprocal: 1Sa 13:3 – Geba 2Ki 14:13 – the corner 2Ki 23:8 – Geba 2Ch 16:6 – Geba 2Ch 26:9 – the corner gate Isa 44:26 – that saith Jer 20:2 – in the high Zec 14:4 – a very Zec 14:21 – in the
Fuente: The Treasury of Scripture Knowledge
Zec 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.
Fuente: Combined Bible Commentary
Zec 14:10-11. 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 Gods 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 Benjamins 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, Neh 3:6; Neh 12:39, placed by Lightfoot toward the south- west. Unto the corner-gate See 2Ki 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 kings wine-presses Near the kings 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 Jer 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, Neh 12:40, 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 Rev 22:3, seem to be taken from this place. But Jerusalem shall safely be inhabited A promise often repeated by the prophets. See Jer 23:6, and the note there.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:10 All the land shall be turned {l} as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate to the place of the first gate, to the corner gate, and [from] the tower of Hananeel to the king’s winepresses.
(l) This new Jerusalem will be seen through all the world, and will excel the first in excellency, wealth, and greatness.
Fuente: Geneva Bible Notes
The land around Jerusalem would become level whereas Jerusalem itself would be elevated (apparently due to a great earthquake; cf. Isa 2:2; Rev 16:18-19). In view of the place names mentioned, this verse probably refers to the literal city and its topography. Geba stood about six miles north of Jerusalem (2Ki 23:8), and the Rimmon south of Jerusalem stood about 35 miles southwest of it (Jos 15:32; Neh 11:29). The sites mentioned in Jerusalem were on the east, west, north, and south sides of the city, indicating its totality. [Note: Baldwin, p. 204.]