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Exegetical and Hermeneutical Commentary of Zechariah 14:8

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And it shall be in that day, [that] living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

8. former sea, hinder sea ] Rather, eastern sea, western sea, R. V.: i.e. the Dead Sea on the E., and the Mediterranean Sea on the W. Comp. Eze 47:1; Joe 3:18. This would be the natural watershed, the whole country being level and Jerusalem alone elevated above it, Zec 14:10.

in summer and in winter ] “ut aqu ist nec gelu constringantur hiemis, nec statis nimio fervore siccentur.” Hieron. Comp. by way of contrast, Job 6:15-20.

Fuente: The Cambridge Bible for Schools and Colleges

8 11. The Prosperity of the Land

Perennial streams flowing from Jerusalem both to the E. and to the W. shall irrigate and fertilise the land, Zec 14:8. One God shall be worshipped without a rival, Zec 14:9. The whole face of the country shall become a level plain, Jerusalem alone standing aloft on its ancient hills, Zec 14:10, the populous abode of blessing and security, Zec 14:11.

Fuente: The Cambridge Bible for Schools and Colleges

And it shall be, that living waters – Kimchi: This is what is said in the prophecy of Joel, A fountain shall come forth from the house of the Lord Joe 3:18; and in that of Ezekiel, And behold there ran out waters. Eze 47:2. Zechariah leaves to the mind to supply what the former prophets had said of the fertilizing life-giving character of those waters. He adds that they should pervade the whole land, west as well as east; to the former, rather the Eastern Sea , into which they would by nature flow, and toward the hinder, that is, the Western Sea, the Mediterranean, which natural waters could not reach. This their flow, he adds, should be perpetual , These streams shall not dry up and their waters shall not fail; therefore drought shall not lessen them, nor winter-cold bind them. From Jerusalem as from a fountain shall stream forth living waters of wisdom and grace to all nations .

Cyril: Again he tells us, under a figure, that exceeding great and large shall be that outpouring of the Holy Spirit upon the saints, especially when they shall be removed to that holy eternal life in the world to come. For now through faith in Christ we are enriched, as with an earnest, with the firstfruits of the Holy Spirit. But after the Resurrection, sin being wholly taken away, the Holy Spirit will be in us, not as an earnest or in a measure; but richly bounteously and perfectly shall we enjoy the grace through Christ. He calleth, then, living water, the Spirit which, he says, will come forth from the Jerusalem which is from above. But that the Holy Scripture is accustomed to liken the Divine Spirit to water, the Giver thereof, the Son, accredits, saying, he that believeth on Me, as the Scripture hath said, Out of his belly shall flow rivers of living water Joh 7:38. This the Evangelist explains, This spake He of the Spirit, which they who believe in Him should receive Joh 7:39. Since then the Spirit is life-giving, rightly does he liken it to that, which is life-giving to the frame.

Fuente: Albert Barnes’ Notes on the Bible

Zec 14:8

Living waters shall go out from Jerusalem

The living waters

Like all his predecessors, Zechariah speaks much of Christ.

Some of his prophecies, owing partly to the predominance of figurative and symbolical language, are difficult and obscure. In the text he refers to Gospel days and to the Gospel blessings. He speaks of the Gospel under the figure of living, springing, running waters; and under this figure he indicates to us the beginning, the progressive course, and the perpetual extension of the Gospel, together with its ultimate triumph, as seen in the universal dominion of the Messiah.

1. The character of the Gospel. We must think of the world as a desert, a vast moral waste, void of spiritual beauty and of moral life; and this is in strict accord with the actual condition of peoples apart from the Gospel. The land, the home, the heart, unvisited by the Gospel, is cursed with spiritual barrenness and moral death. If we caused a rivulet of living water to flow over a barren land, what would be the result? The desert land would soon cease to be barren. Let this land be ploughed, let the seed be cast into it, and what is the result? The desert becomes a garden; the wilderness a fruitful field, and the barren land a forest. So let the Gospel waters flow through the desert wastes of a sinners heart, or through the moral wastes of a country, and what a blessed transformation is the result! Death gives place to life, depravity to beauty, and barrenness to fertility. It was so in the beginning of Christianity. The power of the Gospel has been strikingly proved in the missions to Fiji.

2. The progress of the Gospel. The living waters go out from Jerusalem. Christianity was not a new religion. It was the development, the outgrowth of Judaism. But the waters were to flow in every direction, carrying spiritual fertility with them: everywhere turning the desolate heritages of the Gentile world into the garden of the Lord. Note also the constancy with which the living waters flow; in summer and winter shall it go. The summer heat usually dries up the rivulet. The host of winter congeals it; but these living waters shall flow on through summer and winter. How strikingly has this been illustrated all through the Christian centuries. Nothing has proved able to arrest or stay the progress of the Gospel.

3. The triumph of the Gospel. From the beginning the Lord Christ has indeed been King over all the earth, but in the text there is associated with the idea of kingly authority that of willing submission. He shall then be universally acknowledged Lord, every knee to Him shall bow, and every tongue confess Him. The day will surely come when men shall be blessed in Him, all nations shall call Him blessed. (Walford Green.)

The course of the Gospel

I. The designation of the Gospel. Here called living waters. It points out the purity of the Gospel. Not the stagnant pool, but the running stream. Holiness to the Lord is stamped on all its principles, commandments, and rites. It is a dispensation of mercy, but it gives no indulgence to the least sin. It points out the refreshment which it yields. How sweet are its offers of pardon to the awakened conscience! It points out also the fertility which the Gospel produces. Christianity aims at forming the love of God in the heart and conduct.

II. The place from which these waters issue. When Christ ordered repentance and remission of sins to be preached in His name to all nations, beginning at Jerusalem, the banks within which these living waters had flowed were broken down, and the stream began to rush over the Gentile world. These waters flow from Jerusalem, as it is by the Church that they are communicated. They are brought to the Church not only that they may be improved, but diffused.

III. Mark the course of these living waters. The statement seems to intimate that the Gospel should bless the nations of the Eastern and of the Western world. There are various circumstances which indicate that a more extensive diffusion of the Gospel will soon take place.

IV. The continuance of the course of these living waters. Their flow shall neither be impeded by the drought of summer nor the frosts of winter. The effects of the Gospel on the souls of disciples are perpetual also. The knowledge it gives is everlasting light; the peace it yields is everlasting consolation; the love it inspires is a charity that never fails; and the holiness it forms is a well of living water, springing up unto everlasting life. (Henry Belfrage, D. D.)

The Gospel river

I. Its nature and its rise.

1. Its nature. It is living water. Water is precious, but not so precious as the Gospel. That is the river of life, the pure water of life.

2. Its rise. It shall go out from Jerusalem. The Gospel might be said to have commenced at Jerusalem. Beginning at Jerusalem. In Peters sermon on the day of Pentecost, the river might be said to have broken forth.

II. Its diffusion and continuousness.

1. Its diffusion. Half of them toward the former sea, and half of them toward the hinder sea. It is to go from the east and from the west, from its rising to its setting. The Gospel is for all climes. It is world-wide in its provisions, adaptations, and claims.

2. Continuousness. Summer and winter. In all seasons of human life individually and corporately.

(1) It is constant in the fitness of its supplies for human wants. Men, through all changes, in all places, and through all times, want Divine knowledge, moral purity, heavenly forgiveness, fellowship with the Eternal. The man will never be born who will not require these things.

(2) It is constant in the fulness of its supplies for human wants. It is an inexhaustible river. After countless myriads have had their wants supplied it remains deep and full as ever.

(3) It is constant in the availableness of its supplies for human wants. (Homilist.)

The changeful and the constant in life

I. The changes in this scene of our earthly life. Suggested by summer and winter. The changing seasons of nature may be regarded as only symbols of the constant mutations in our mortal life.

1. Human life has its changes. The man who reaches his three score years and ten, has run through all the seasons; the freshness of spring, the luxuriance of summer, the ripeness of autumn, and the dreary desolations of winter.

2. Human institutions have their changes. These changes are useful.

(1) They supply us with excitements to action.

(2) They impress us with the constant activity of God.

(3) They remind us that this is not our rest.

II. The constant in this scene of our earthly life. In summer and in winter shall it be. What is the it here, that is to remain so constant amidst the changes? The preceding part of the verse answers the question: living waters. The reference is undoubtedly to Christianity, which is the water of life. But our point is its constancy. In summer and winter it flows the same. The changes of the world have no influences on it: it continues the settled amongst the unsettled, the permanent amongst the transitory, the immortal amongst the dying. Though all flesh is as grass the Word of our God shall stand forever.

1. It is constant in the fitness of its supplies for human wants. Men through all changes, in all places, and through all times want Divine knowledge, moral purity, heavenly forgiveness, fellowship with the Eternal.

2. It is constant in the fulness of its supplies for human wants. It is an inexhaustible river.

3. It is constant in the availableness of its supplies for human wants. (Homilist.)

Summer and winter

I. The changeful in human experience. There is as much variety as in the difference between July and December; between all that is summerly and all that is winterly in our English climate.

1. There is this changefulness in the experience of individuals. In the difference of differing age: Robustness of youth, decrepitude of age. In the difference of differing health: Buoyancy of strength, feebleness of disease. In the difference of differing circumstances: Prosperity, anxiety, poverty; success, failure; popularity, neglect, or scorn. In the difference of differing moods: Joy, sadness; doubt, faith.

2. There is this changefulness in the experience of families. Unbroken home circles, and desolated hearths. Wedding days, and funerals. The cradle the centre of the household, and anon the coffin.

3. There is this changefulness in the experience of nations. Commercially there is a summer and a winter. So politically; so religiously. Rome, Greece, Spain, etc., have had summer and winter. We seem getting towards winter. But though all, whether individuals, families, or nations, thus have in the changes and chances of this mortal life their bright, genial, glowing summers, and their chill, gloomy, cruel winters, we notice–

II. The unchangeable provision God has made for mans needs. The prophet is telling of a river of blessing that, though it roll through winterly and summerly landscapes, is itself unchanged, perpetually the same. In summer and winter it shall be. That river is surely the revealed love of God in Christianity. What else fulfils what the prophet declares about–

1. The fountain,

2. The progress,

3. The winter of this river?

Gods love in Christ does. And that is the sublimely unchangeable it, which remains the same in all the summers and winters of human experience. (Urijah R. Thomas.)

Christianity

The Bible is full of promises. Some of them refer to temporal and some to spiritual things. Some relate to the prosperity of the Redeemers kingdom.

I. The dispensation of Christianity. Here are four things.

1. Its representation. It is called–living waters. This softens, purifies, refreshes the soul. It fertilises. It is described as living water,–water that springs up. Rising, or springing, up in thought, desire, prayer, pursuit, until it even reaches heaven. All is vitality where this living water is. It is the all-healing balm. It produces a principle of life which strengthens amidst bodily debility, and grows amidst bodily decay.

2. Its origin. Go out of Jerusalem. Our Lord was of Jewish parents; the apostles were Jews; and most of the first disciples were Jews. In the Acts of the Apostles we discover how these living waters, issuing from the land of Judea, spread abroad in every direction. In this we see–

(1) The accomplishment of prophecy.

(2) The proof that Christianity can bear investigation.

(3) Showing the goodness of God our Saviour. No nation was ever so favoured as the Jews. Yet they rejected the Messiah.

3. The directions of these living waters. Half of them toward the former sea; and half of them toward the hinder sea. The meaning is that these living waters were to spread all abroad. The Jewish Church was a local stationary witness for God. The Christian Church is not local and stationary, but is to go to the world. No dispensation of God can be final, but that which is universal. The blessings procured by our Saviours death, are offered freely to all men.

4. Its perpetuity. In summer and in winter shall it be. The most unfavourable seasons for rivers are here mentioned: yet they are not able to hinder the flow and efficacy of these living waters. earthly rivers may be frozen by the cold of winter, and dried up by the heat of summer; not so with the river of life.

II. The glorious results of Christianity. The Lord shall be King over all the earth. It is impossible to think of the introducing of Christianity, without expecting great results. The effects of Christianity are described in two ways.

1. By universal subjection. At first sight this seems to announce no more than what He is already. But we must distinguish between right and acknowledgment. The design of Christianity is to make men feel their obligations to God. There is a difference between Gods providential and Gods spiritual government. The great thing to be attained is, for God to reign in us, by His grace; for Christ to reign in the heart, in the conscience, and in the affections.

2. By uniformity of homage. One Lord, and His name one. Here the image changes, and the prophet leads us from the palace to the temple. Our Lord does not exclude personal distinctions in the Divine essence. Now there are lords many and gods many. Many have idols in their hearts. The time is coming when all these idols shall be utterly destroyed. His name one. The Lord shall be known by all the tribes of mankind, and in all places of His dominion. (Timothy Gibson, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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

The former sea, and – the hinder sea] The Dead Sea and the Mediterranean see on Joe 2:20. These are metaphors.

In summer] In time of drought; or in the countries where there was no knowledge of God, there shall these waters flow. The stream shall never cease; it shall run in summer as well as winter. These are living waters – perennial, incessant, and waters that shall preserve life. See Joh 7:37.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

In that day; when the gospel shall be preached, and the days of dark ceremonies among the Jews, and darker ignorance and idolatry among the heathen, shall end.

Living waters; not only such as springs and fountains afford, living waters in opposition to standing, muddy, and dead waters; but such as give life, Eze 47:1,6,7; the quickening, saving truths of the gospel, with all its ordinances in purity.

Shall go out, spread themselves or flow down as currents from good springs,

from Jerusalem; the church of Christ, the true Jerusalem.

Toward the former sea, or eastern sea, so far eastward as the sea will give leave; and who knows that sea?

Toward the hinder sea, or western sea. Synecdochically it is both east, west, north, and south: so from Jerusalem, i.e. the church. the doctrine of the gospel is preached abroad, and runs down as doth living water.

In summer and in winter shall it be; perpetually, without intermission or interruption, these waters should never dry away, nor ever lose their healing virtue.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. living waters (Eze 47:1;Joe 3:18).

former seathat is, thefront, or east, which Orientalists face in taking the pointsof the compass; the Dead Sea.

hinder seathe west orMediterranean.

summer . . . winterneitherdried up by heat, nor frozen by cold; ever flowing.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And it shall be in that day, [that] living waters shall go out from Jerusalem,…. When it shall be light; and this is one of the things which will make it so; for by “living waters” are meant the Gospel, and the doctrines of it; compared to running “waters” for the sound of them, which will then go into all the earth; for the swiftness in which they shall proceed; for their rapidity and force in bearing all before them; for the great spread of them; and for their virtue and efficacy in cooling those who are inflamed with the fiery law; refreshing thirsty souls; purifying the hearts and lives of sinners, and making those that are barren fruitful: and to “living” waters, because they are the means of quickening dead sinners, and of reviving drooping saints; and because they serve to support and maintain a spiritual life, and nourish up unto eternal life, and direct the way to it, as well as give the best account of it: and these will come out of Jerusalem; which may design Jerusalem literally, which will be rebuilt at the time of the Jews’ conversion; or mystically the church, the spiritual and heavenly Jerusalem; see Heb 12:22 reference seems to be had to the first ministration of the Gospel, which, according to prophecy, came out of Jerusalem, Isa 2:3.

Half of them towards the former sea; or the eastern sea, as the Targum, the Persian sea; and may signify that the Gospel shall be carried into the eastern parts of the world, into Persia, Tartary, and China, and other nations; and those great kingdoms shall become the kingdoms of Christ:

and half of them toward the hinder sea; or the western sea, as the Targum, the Mediterranean Sea; and may denote the progress and success of the Gospel in the European parts of the world: and the meaning of the whole is, that the Gospel shall be carried from east to west, and preached all the world over, to the conversion of Jews and Gentiles, who, some think, are designed by the two seas; when the abundance of the sea shall be converted by it, and the forces and fulness of the Gentiles brought in, and all Israel saved:

in summer and in winter shall it be; there will be no summer of persecution, nor winter of coldness and indifference to hinder the ministry of the word: the phrase denotes the constant ministry of the word, and the duration of it; it shall be constantly preached all the year long, and as long as summer and winter last.

Fuente: John Gill’s Exposition of the Entire Bible

Zec 14:8. “And it will come to pass in that day, that living waters will go out from Jerusalem; by half into the eastern sea, and by half into the western sea: in summer and in winter will it be. Zec 14:9. And Jehovah will be King over all the land; in that day will Jehovah be one, and His name one. Zec 14:10. The whole land will turn as the plain from Geba to Rimmon, south of Jerusalem; and this will be high, and dwell in its place, from the gate of Benjamin to the place of the first gate, to the corner gate, and from the tower of Chananeel to the king’s wine-presses. Zec 14:11. And men will dwell therein, and there will be no more curse (ban); and Jerusalem will dwell securely.” The living water which issues from Jerusalem, and pours over the land on both sides, flowing both into the eastern or Dead Sea, and into the hinder (i.e., western) or Mediterranean Sea (see at Joe 2:20), is, according to Joe 3:18 and Eze 47:1-12, a figurative representation of the salvation and blessing which will flow out of Jerusalem, the centre of the kingdom of God, over the holy land, and produce vigorous life on every hand. According to Joel and Ezekiel, the water issues from the temple (see at Joe 3:18). Zechariah adds, that this will take place in summer and winter, i.e., will proceed without interruption throughout the whole year, whereas natural streams dry up in summer time in Palestine. To this blessing there is added the higher spiritual blessing, that Jehovah will be King over all the land, and His name alone will be mentioned and revered. does not mean the whole earth, but, as in Zec 14:8 and Zec 14:10, the whole of the land of Canaan or of Israel, which is bounded by the Dead Sea and the Mediterranean. It by no means follows from this, however, that Zechariah is simply speaking of a glorification of Palestine. For Canaan, or the land of Israel, is a type of the kingdom of God in the full extent which it will have on the earth in the last days depicted here. Jehovah’s kingship does not refer to the kingdom of nature, but to the kingdom of grace, – namely, to the perfect realization of the sovereignty of God, for which the old covenant prepared the way; whereas the old Israel continually rebelled against Jehovah’s being King, both by its sin and its idolatry. This rebellion, i.e., the apostasy of the nation from its God, is to cease, and the Lord alone will be King and God of the redeemed nation, and be acknowledged by it; His name alone will be mentioned, and not the names of idols as well.

The earthly soil of the kingdom of God will then experience a change. The whole land will be levelled into a plain, and Jerusalem will be elevated in consequence; and Jerusalem, when thus exalted, will be restored in its fullest extent. (imperf. kal, not niphal; see Ges. 67, 5), to change like the plain, i.e., to change so as to become like the plain. is not a plain generally, in which case the article would be used generically, but the plain, so called , the plain of the Jordan, or the Ghor (see at Deu 1:1). The definition “from Geba to Rimmon” does not belong to (Umbreit, Neum., Klief.), but to ; for there was no plain between Geba and Rimmon, but only an elevated, hilly country. Geba is the present Jeba, about three hours to the north of Jerusalem (see at Jos 18:24), and was the northern frontier city of the kingdom of Judah (2Ki 23:8). Rimmon, which is distinguished by the clause “to the south of Jerusalem” from the Rimmon in Galilee, the present Rummaneh to the north of Nazareth (see at Jos 19:13), and from the rock of Rimmon, the present village of Rummon, about fifteen Roman miles to the north of Jerusalem (see Jdg 20:45), is the Rimmon situated on the border of Edom, which was given up by the tribe of Judah to the Simeonites (Jos 15:32; Jos 19:7), probably on the site of the present ruins of Um er Rummanim, four hours to the north of Beersheba (see at Jos 15:32). To we must supply as the subject Jerusalem, which has been mentioned just before. is probably only an outwardly expanded form of from , like in Hos 10:14. The whole land will be lowered, that Jerusalem alone may be high. This is, of course, not to be understood as signifying a physical elevation caused by the depression of the rest of the land; but the description is a figurative one, like the exaltation of the temple mountain above all the mountains in Mic 4:1. Jerusalem, as the residence of the God-King, is the centre of the kingdom of God; and in the future this is to tower high above all the earth. The figurative description is attached to the natural situation of Jerusalem, which stood upon a broad mountain ridge, and was surrounded by mountains, which were loftier than the city (see Robinson, Palestine). The exaltation is a figurative representation of the spiritual elevation and glory which it is to receive. Moreover, Jerusalem is to dwell on its ancient site ( , as in Zec 12:6). The meaning of this is not that the exaltation above the surrounding land will be the only alteration that will take place in its situation (Koehler); but, as a comparison with Jer 31:38 clearly shows, that the city will be restored or rebuilt in its former extent, and therefore is to be completely recovered from the ruin brought upon it by conquest and plunder (Zec 14:1). The boundaries of the city that are mentioned here cannot be determined with perfect certainty. The first definitions relate to the extent of the city from east to west. The starting-point (for the use of , see Hag 2:18) is Benjamin’s gate, in the north wall, through which the road to Benjamin and thence to Ephraim ran, so that it was no doubt the same as Ephraim’s gate mentioned in 2Ki 14:13 and Neh 8:16. The terminus ad quem , on the other hand, is doubtful, viz., “to the place of the first gate, to the corner gate.” According to the grammatical construction, is apparently in apposition to , or a more precise description of the position of the first gate; and Hitzig and Kliefoth have taken the words in this sense. Only we cannot see any reason why the statement “to the place of the first gate” should be introduced at all, if the other statement “to the corner gate” describes the very same terminal point, and that in a clearer manner. We must therefore assume, as the majority of commentators have done, that the two definitions refer to two different terminal points; in other words, that they define the extent both eastwards and westwards from the Benjamin’s gate, which stood near the centre of the north wall. The corner gate ( shaar happinnm is no doubt the same as shaar happinnah in 2Ki 14:13 and Jer 31:38) was at the western corner of the north wall. “The first gate” is supposed to be identical with , the gate of the old (city), in Neh 3:6 and Neh 12:39, and its place at the north-eastern corner of the city. The definitions which follow give the extent of the city from north to south. We must supply before . The tower of Hananeel (Jer 31:38; Neh 3:1; Neh 12:39) stood at the north-east corner of the city (see at Neh 3:1). The king’s wine-presses were unquestionably in the king’s gardens at the south side of the city (Neh 3:15). In the city so glorified the inhabitants dwell ( in contrast to going out as captives or as fugitives, Zec 14:2, Zec 14:5), and that as a holy nation, for there will be no more any ban in the city. The ban presupposes sin, and is followed by extermination as a judgment (cf. Jos 6:18). The city and its inhabitants will therefore be no more exposed to destruction, but will dwell safely, and have no more hostile attacks to fear (cf. Isa 65:18. and Rev 22:3).

Fuente: Keil & Delitzsch Commentary on the Old Testament

Blessings Promised to the Church; Judgments Threatened.

B. C. 500.

8 And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. 9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. 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 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 every one 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.

Here are, I. Blessings promised to Jerusalem, the gospel-Jerusalem, in the day of the Messiah, and to all the earth, by virtue of the blessings poured out on Jerusalem, especially to the land of Israel.

1. Jerusalem shall be a spring of living waters to the world; it was made so when there the Spirit was poured out upon the apostles, and thence the word of the Lord diffused itself to the nations about (v. 8): Living waters shall go out from Jerusalem; for there they began, and thence those set out who were to preach repentance and remission of sins unto all nations, Luke xxiv. 47. Note, Where the gospel goes, and the graces of God’s Spirit go along with it, there living waters go; those streams that make glad the city of our God make glad the country also, and make it like paradise, like the garden of the Lord, which was well watered. It was the honour of Jerusalem that thence the word of the Lord went forth (Isa. ii. 3); and thus far, even in its worst and most degenerate age, for old acquaintance-sake, it was made a blessing, and to be so is to be blessed. Half of these waters shall go towards the former sea and half towards the hinder sea, as all rivers bend their course towards some sea or other, some eastward, others westward. The gospel shall spread into all parts of the world, into some that lie remote from Jerusalem one way and others that lie as far off another way; for the dominion of the Redeemer, which was thereby to be set up, must be from sea to sea (Ps. lxxii. 8), and the earth must be full of the knowledge of the Lord, as the waters cover the sea, and as the waters that in various channels run to the sea. The knowledge of God shall diffuse itself, (1.) Every way. These living waters shall produce both eastern churches and western churches, that shall each of them in its turn be illustrious. (2.) Every day: In summer and in winter it shall be. Note, Those who are employed in spreading the gospel may find themselves work both winter and summer, and are to serve the Lord therein at all seasons, Acts xx. 18. And such a divine power goes along with these living waters that they shall not be dried up, nor the course of them be obstructed, either by the droughts in summer or by the frosts in winter.

2. The kingdom of God among men shall be a universal and united kingdom, v. 9. (1.) It shall be a universal kingdom: The Lord shall be King over all the earth. He is, and ever was, so of right, and in the sovereign disposals of his providence his kingdom does rule over all and none are exempt from his jurisdiction; but it is here promised that he shall be so by actual possession of the hearts of his subjects; he shall be acknowledged King by all in all places; his authority shall be owned and submitted to, and allegiance sworn to him. This will have its accomplishment with that word (Rev. xi. 15), The kingdoms of this world have become the kingdoms of our Lord and of his Christ. (2.) It shall be a united kingdom: There shall be one Lord, and his name one. All shall worship one God only, and not idols, and shall be unanimous in the worship of him. All false gods shall be abandoned, and all false ways of worship abolished; and as God shall be the centre of their unity, in whom they shall all meet, so the scripture shall be the rule of their unity, by which they shall all walk.

3. The land of Judea, and Jerusalem, its mother-city, shall be repaired and replenished, and taken under the special protection of Heaven, Zec 14:10; Zec 14:11. Some think this denotes particular favour to the people of the Jews, and points at their conversion and restoration in the latter days; but it is rather to be understood figuratively of the gospel-church, typified by Judah and Jerusalem, and it signifies the abundant graces with which the church shall be crowned, and the fruitfulness of its members, and the vast numbers of them. (1.) The church shall be like a fruitful country, abounding in all the rich products of the soil. The whole land of Judea, which is naturally uneven and hilly, shall be turned as a plain; it shall become a smooth level valley, from Geba, or Gibeah, its utmost border north, to Rimmon, which lay south of Jerusalem and was the utmost southern limit of Judea. The gospel of Christ, where it comes in its power, levels the ground; mountains and hills are brought low by it, that the Lord alone may be exalted. (2.) It shall be like a populous city. As the holy land shall be levelled, so the holy city shall be peopled, shall be rebuilt and replenished. Jerusalem shall be lifted up out of its low estate, shall be raised out of its ruins; when the land is turned as a plain, and not only the mount of Olives removed (v. 4), but other mountains too, then Jerusalem shall be lifted up, that is, shall appear the more conspicuous; she shall be inhabited in her place, even in Jerusalem, ch. xii. 6. The whole city shall be inhabited in the utmost extent of it, and no part of it left to lie waste. The utmost limits of it are here mentioned, between which there shall be no ground lost, but all built upon, from Benjamin’s-gate north-east to the corner-gate north-west, and from the tower of Hananeel in the south to the king’s wine-presses in the north; when the churches of Christ in all places are replenished with great numbers of holy, humble, serious Christians, and many such are daily added to it, then this promise is fulfilled. (3.) This country and this city shall both be safe, both the meat in the country and the mouths in the city: Those that dwell in it shall dwell securely, and there shall be none to make them afraid; there shall be no more of that utter destruction that has laid both town and country waste, no more anathema (as some read it), no more cutting off, no more curse, or separation from God to evil, no more such desolating judgments as you have been groaning under, but Jerusalem shall be safely inhabited; there shall be no danger, nor any apprehension of it; neither shall its friends be fearful to disquiet themselves nor its enemies formidable to disquiet them. That promise of Christ explains this–that the gates of hell shall not prevail against the church; and so do the holy security and serenity of mind which believers enjoy in relying on the divine protection.

II. Here are judgments threatened against the enemies of the church, that have fought, or do fight, against Jerusalem; and the threatening of these judgments is in order to the preservation of the church in safety. Men that read and hear of these plagues will be afraid of fighting against Jerusalem, much more when these threatenings are fulfilled in some will others hear and fear. Those that fight against the city of God, and his people, will be found fighting against God, against whom none ever hardened his heart and prospered (v. 12): This shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; whoever they are, God will punish them for the affront done to him, and avenge Jerusalem upon them. 1. They shall waste away under grievous and languishing diseases: Their flesh shall consume away, and they shall be miserably emaciated, even while they stand on their feet, so that they shall be walking skeletons; nothing shall remain but skin and bones. The flesh which they pampered and indulged, and made provision for, when they were fed to the full with the spoils of God’s people, shall now consume away, that it cannot be seen, and the bones that were not seen shall stick out, Job xxxiii. 21. They keep their feet, and hope to keep their ground, crawling about as long as they can; but they must yield at last. The organs of sight, the outlets of sin, their eyes, shall consume away in their holes, shall sink into their heads or perhaps start out of them; their envious malicious, adulterous eyes, the eyes they had so often fed with spectacles of misery, these shall consume, which shall make not only their countenances ghastly, but their lives wretched. The organs of speech, the outlets of sin, their tongue, shall consume away in their mouth, whereby God will reckon with them for all their blasphemies against himself and invectives against his people. Thus their own tongues shall fall upon them, and their punishment shall be legible in their sin, as his was whose tongue was tormented in hell-flames. Thus Antiochus and Herod consumed away. 2. They shall be dashed in pieces one against another (v. 13): A great tumult from the Lord shall be among them. But are tumults from the Lord, who is the God of order, and not of confusion? As they are the sin of those that raise them they are not from the Lord, but from the wicked one, and from men’s own lusts; but, as they are the punishment of those that suffer by them, they are from the Lord, who serves his own purposes, and carries on his intentions, by the sins, and follies, and restless spirits, of men. It is of themselves that they bite and devour one another, but it is of the Lord, the righteous Judge, that thus they are consumed one of another (Gal. v. 15); as Ahab was deceived by a lying spirit from the Lord, so Abimelech and the men of Shechem were divided, and so destroyed, by an evil spirit from the Lord, Judg. ix. 23. Note, Those that are confederate and combined against the church will justly be separated, and set against one another; and their tumults raised against God will be avenged in tumults among themselves. And they shall lay hold every one on the hand of his neighbour, to hold him from striking, or to bind him as his prisoner; nay, his hand shall rise up against the hand of his neighbour, to strike and wound him. Note, Those that aim to destroy the church are often made to destroy one another; and every man’s sword is sometimes set against his fellow, by him whose sword they all are. Some think this was fulfilled in the factions and dissensions that were among the Jews, when the Romans were destroying them all; for they had fought against the spiritual Jerusalem, the gospel-church; and to that well enough agrees v. 14, Thou also, O Judah! shalt fight against Jerusalem; the Jewish nation shall be ruined by itself, shall die by its own hands; the city and country shall be at war with each other, and so both shall be destroyed. Suis et ipsa Roma viribus ruit–Rome was urged into ruin by its very strength. 3. The plunder of their camp shall greatly enrich the people of God, or the spoils of their country (v. 14): Judah also shall eat at Jerusalem (so one learned interpreter reads it); people shall come from all parts to share in the prey; as when Sennacherib’s army was routed before Jerusalem there was the prey of a great spoil divided (Isa. xxxiii. 23), so it shall be now; the wealth of all the heathen round about, that had spoiled Jerusalem, shall be gathered together, gold, and silver, and apparel, in great abundance, that an equal dividend may be made among all the parties entitled to a share of the prize. Note, The wealth of the sinner is often laid up for the just, and the Israel of God enriched with the spoil of the Egyptians. 4. The very cattle shall share in the plague with which the enemies of God’s church shall be cut off, as they did in divers of the plagues of Egypt (v. 15): All the beasts that shall be in the tents of these wicked men, when God comes to contend with them, shall perish with them, not only beasts used in war, as the horse, but those used for travel, or in the plough, as the mule, the camel, and the ass. Note, The inferior creatures often suffer for the sin of man and in his plagues. Thus God will show his indignation against sin, and will make the creature that is thus subject to vanity groan to be delivered into the glorious liberty of the children of God, Rom 8:21; Rom 8:22.

Fuente: Matthew Henry’s Whole Bible Commentary

The River From The Sanctuary

Verse 8:

Verse 8 prophesies that rivers or abundance of “living”, pure, or unpolluted waters shall flow in abundance for all, out of and away from Jerusalem, flowing into the former (eastern or dead sea), and into the hinder (western or Mediterranean sea), signifying grace and plenty from the Lord, Psa 97:11; Psa 112:4; Isa 30:25; Isa 60:19-20. The purpose of the waters seems to be much as that of the rivers that flowed from Eden in her paradise glory, Gen 2:10-14.

Fuente: Garner-Howes Baptist Commentary

Here is subjoined a more cheering prophecy, — that the grace of God would yet prevail. Whatever evils, and troubles, and dangers, and fears, and diseases awaited the faithful, he yet says that in such miseries they would still be made happy. And this ought to be carefully observed, for nothing can be more suitably found to alleviate our sorrows than to put in the balance God’s benefits on one side, and on the other the punishments and chastisements which he brings on us; for as God’s mercy and kindness always greatly preponderate, it cannot be but that we shall be able to say with holy Job,

“

If good things have we received from the Lord’s hand, why should we refuse evil things?” (Job 2:10.)

This then is what Zechariah sets before us, — that though the Church may be harassed by many cares, and subject to many fears, and terrified by many dangers, and be as it were in trepidation, yet the grace of God, if rightly viewed, is sufficient to administer invaluable comfort, for go forth shall living waters from Jerusalem (184)

This prophecy no doubt refers to the kingdom of Christ, and this may be sufficiently proved by other passages. The Prophet then has hitherto spoken of the many afflictions, which were nigh at hand, in order that the Jews might not faint or entirely fail; but he now directs their minds to the kingdom of Christ, from whence they were to look for not only a deliverance from all evils, but also the full restitution of the Church, and as it were the renovation of the world.

There is here no doubt an implied contrast between living waters and those which soon dry up: hence he says, that they would flow continually summer and winter. (185) Judea, we know, was subject to want of water, and there were no waters around Jerusalem, except the spring of Siloam, which had waters in abundance, and supplied the wants of the citizens. But the Prophet promises living waters, which would not be like occasional streams, but flow continually. At the same time he seems to regard something higher. As by living waters he understands those which are spiritual, so he compares these waters with all those streams which are earthly; as though he had said, “the fountain from which the two streams arise is inexhaustible, so that its exuberance shall never fail, but shall send forth streams from one sea to the opposite sea, and shall water the farthest regions of the earth.”

By the eastern sea many understand the Lake Asphaltes, but it seems to me more probable that the Prophet speaks of the Persian Sea; (186) for if he had said that the waters would go forth to that lake, the distance would be very short; but he meant on the contrary to show, that the copiousness of the waters would be so large and abundant that though they would pass through the whole earth, yet their flow would never cease. By the hinder sea he no doubt meant the Mediterranean. The import of the whole is, — that thong the earth were previously dry, yet such would be the abundance of waters as to be sufficient for all, not only as in former times to the inhabitants of Jerusalem, but also to all the Jews in whatever part of the country they might dwell.

Now, since the language is metaphorical, we must bear in mind what I have lately said, — that here is set forth the spiritual grace of God; nor is it a new thing to apply the word waters to the Spirit of God:

“

I will pour forth waters on the dry land and rivers on the thirsty land” (Isa 44:3😉

and again,

“

I will give clean waters.” (Eze 36:25.)

There is a twofold reason why Scripture gives the name of waters to the Holy Spirit, — because he performs the two offices of cleansing and of watering: for we are like barren and dry land, except the Lord by his Spirit from heaven gives us new vigor and conveys moisture to us. As then the earth derives moisture from heaven, that it may produce fruit, so also we must have conferred on us by the hidden power of the Spirit whatever vigor we may possess. Since then Zechariah promises a fountain of living waters, he understands that God’s grace would be offered to all the Jews, so that they might drink and be satisfied, and no more be exposed as formerly to the want of water.

If any one objects and says, that this interpretation seems forced, the answer is ready at hand, which is this, — that as it is certain that the prophet here speaks of the kingdom of Christ, this rule is to be remembered, — That whatever is foretold of Christ’s kingdom, must correspond with its nature and character. Since then the kingdom of Christ is spiritual, there is no doubt but that when Scripture, as we have seen, promises a large produce of corn and wine, an abundance of all good things, tranquillity and peace, and bright days, it intends by all these things to set forth the character of Christ’s kingdom. We hence see what the prophet means by living waters; and then, why he says that they would go forth to the east and to the west; and lastly, why he adds, that they would flow in winter as well as in summer. It now follows —

(184) “ Living, that is, running waters. This passage refers to the wide effusion of divine knowledge from Jerusalem when restored.” — Newcome.

The Gospel blessings are often mentioned as waters. See Isa 55:1; Jer 2:13; Eze 47:1; Joh 4:10. “Perennial waters” is the rendering of Dathius. — Ed.

(185) “In those countries most springs failed during summer.” — Newcome.

(186) Both Newcome and Henderson consider it to be the Lake Asphaltes or the Dead Sea. The land of Canaan is here throughout contemplated, and not the whole world, as Calvin and many others have thought. The land of Canaan was emblematic of the land of the Church, the whole world; hence what is promised to extend to the extremities of its borders is to be understood, when it appertains to Christ’s kingdom, as extending to the utmost limits of the earth. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.

Zec. 14:8. Living] i.e. running, perennial, refreshing; opposed to stagnant, noxious waters; an image of copious streams of gifts and grace from the Church, the source of all blessings. Eastern, i e. Dead sea; Western, i.e. Mediterranean.

Zec. 14:9.] In consequence of the universal spread of the gospel. Jehovah will be king] i.e. supreme, and his name one]. Idolatry will cease, and the unity of the Godhead unanimously recognized.

Zec. 14:10.] The whole land turned] levelled to a plain to elevate Jerusalem, which will be restored to its former grandeur (Mic. 4:1). This figurative of spiritual elevation. The boundaries cannot be determined with certainty.

Zec. 14:11. Dwell] securely, without fear of attack or captivity (Isa. 65:19). Utter destruction] Exemption from curse the ground of this security. No more civil or national punishments on account of sin, implying that the nation is holy.

Zec. 14:12-15.] The hostile nations forming the final confederacy will be punished (cf. Isa. 59:18; Ezekiel 37; Revelation 19). Plague] always an infliction from God. This stroke most terrible. A living death; the corruption (Gal. 6:8) of death combined in ghastly union with the conscious sensibility of life [Fausset].

Zec. 14:13. Tumult] Civil discord another way of destruction, created by panic (cf. Jdg. 7:22; 1Sa. 14:20). Lay hold] Seeking help, but finding arms turned against one another. The grasp of the others hand is a hostile one in this case, the object being to seize him, and, having lifted his hand, to strike him dead [Keil].

Zec. 14:14. Judah] The whole covenant people will carry on the conflict at Jerusalem, seize as booty the costly possession of the heathen, and visit them with retribution for the plunder of Jerusalem (Zec. 14:2).

Zec. 14:15.] So complete will be the destruction, that beasts of burden, used in warfare, and all cattle will be destroyed by the same plague as men [Keil].

Zec. 14:16.] Some heathen will be preserved, converted to God; go up] i.e. join in solemn acts of worship.

Zec. 14:17. Not] come up; penalty will be inflicted upon absentees. Upon them no rain] i.e. the blessings of Divine grace will be withdrawn from them.

Zec. 14:18. If] The menace repeated with special application to Israels hereditary foe. Egypt will join the procession Zionwards, or feel the retributive curse.

Zec. 14:19.] Sin including its effects (cf. Num. 32:23).

Zec. 14:20. Bells] suspended from the neck, as tinkling ornaments. Holiness, &c.] The sacred symbol engraved upon the diadem of the high priest (Exo. 28:36). The distinction between sacred and profane would cease. The commonest things would be holy, because devoted to God. Pots] Vessels used for cooking would be as holy, be upon a par with those considered most sacred, viz. the bowls before the altar.

Zec. 14:21.] The same idea carried out fully. Not only temple-pots would be equal to sacrificial bowls, but every common pot in the city and in the land would be deemed as holy as the utensils of the temple, and would be freely used for sacrifice. Canaanite] No more godless members of the covenant nation; all worshippers would be righteous and sincere, and the whole kingdom of God will be transformed by the Lord into a holy of holies (see Rev. 21:22; Rev. 21:27) [Keil].

HOMILETICS

THE LIVING STREAM.Zec. 14:8-11

The blessings which should diffuse themselves in their abundance and value are set forth under the image of a stream; a parallel to which is found in Ezekiels waters which swept through the desert, healing stagnant pools and fertilizing scenes of death (Eze. 47:1-12). Notice

I. The source of the living stream. Living waters shall go out from Jerusalem. Connected with the Christian Church are all the means of grace and the blessings which result from the diffusion of Divine truth. There is a river, the streams whereof shall make glad the city of God.

II. The direction of the living stream. Half of them toward the former, i.e. the eastern or Dead Sea, into which they might naturally flow, and toward the hinder, i.e. the western or Mediterranean Sea, which natural waters could not reach. It flows in all directions, without hindrance, from sea to sea.

III. The perpetuity of the living stream. The heat of summer shall not dry them, like the deceitful brook of Job; the frosts of winter will not bind them. These streams are not transient, like Cherith, nor muddy, like the Nile; but an unfailing supply in all seasons, turning the desolate heritages into the garden of the Lord. In summer and winter shall it be.

IV. The fertility of the living stream. The effect of this stream will be to subjugate the world to God. Idolatry will be renounced, and he will be acknowledged universal King. Kingdom after kingdom shall be won, until all willingly bow to him and crown him Lord of all. All nations shall serve him.

THE FUTURE EXALTATION OF ZION.Zec. 14:9-11

Nothing will prevent the perpetual flow of the living waters. The land will be levelled to a plain, the city elevated and restored to former grandeur. Jerusalem, as the residence of the God-King, is the centre of the kingdom of God; and in the future this is to tower high above all the earth. The figurative description is attached to the natural situation of Jerusalem, which stood upon a broad mountain ridge, and was surrounded by mountains which were loftier than the city. The exaltation is a figurative representation of the spiritual elevation and glory which it is to receive [Keil].

I. Zion will be completely restored. It will recover from the ruin of Zec. 14:1. The rubbish of cities and countries in which God delights shall be taken away, and calamities end in the complete restoration of the Church. There will be a great moral awakening, from which streams of life shall issue to reconstruct society and change the world.

II. Zion will be securely inhabited. None shall go out by flight, nor be taken as captives (Zec. 14:2; Zec. 14:5).

1. The city will no more be exposed to danger. Neither captured nor plundered again. No more utter destruction.

2. The city will be no longer under a curse. Sin brought a curse, and a curse extermination (cf. Jos. 6:18). It will be holy, no more tainted with an accursed thing (Mal. 4:6), and a type of that city where there shall be no more curse (Rev. 22:3).

3. The city will be perpetually secure. No danger without from hostile assaults, no danger from desolation within; not only safely inhabited, but permanently secure from that time. There shall be no more utter destruction.

III. Zion will be gloriously exalted. And it shall be lifted up. Lifted up above danger and ruin into perfect security and glory.

1. Honoured above other societies and cities.

2. Honoured by the supremacy of Jehovah (Zec. 14:9). Gross polytheism and refined idolatry will cease. No other object of worship, no other God but Jehovah will be acknowledged. Fading crowns encircle the brows of earthly monarchs, but an eternal diadem belongs to him on whose vesture and thigh is written the name King of kings and Lord of lords.

THE CHASTISEMENT OF THE ENEMY.Zec. 14:12-15

These words might be taken in connection with Zec. 14:1-7, but the prophetic pause in description of the purified Church directs special attention to the chastisement of the hostile nations.

I. The enemy are smitten with the plague from God. The Lord smites all the people that have fought against Jerusalem. The picture is most horrible and appalling. While standing their flesh shall consume away, their eyes decay in their sockets, and their tongue petrify in their mouth.

II. The enemy are confused with panic among themselves. A great tumult from the Lord shall be among them. Fear will disturb their ranks. Each will find a foe in his comrade, and while grasping anothers hand for help will find every mans sword against his fellow. When there is no unity in God each seeks his own, suspects another, and is ready to be fanned into a flame.

III. The enemy are completely frustrated in their designs.

1. They failed in their means of defence. The cavalry, mules and camels, the entire encampment shared in the consternation and destruction (Zec. 14:15).

2. They were overcome by Gods people. Judah also shall fight at Jerusalem. The whole covenant people took part in the conflict, and were victorious through God.

3. They were robbed of all their spoil. The wealth and apparel which they had taken from others were taken from them. Whatever the world takes from the Church shall be regained, and converted nations shall bring their treasures for the adornment and defence of Zion (cf. Isa. 60:16-17).

THE CONVERTED REMNANT.Zec. 14:16-19

The nations that have taken part against Jerusalem shall be humbled; a remnant will acknowledge Jehovah, and as friends and allies worship with the people whom they sought to destroy. Their conversion is described as going up yearly to the feast of tabernacles at Jerusalem.

I. They observe the feast in the spirit of unity. Homage will be paid to Jehovah by voluntary worshippers and commissioned representatives in communion with the chosen race. Religious ordinances will become as a bond of union among the nations of the earth, make them feel and act as one people. From all quarters will they come; not in the spirit of enmity as before, not as in the days of monkish superstition, but in the spirit of love and fealty.

II. They observe the feast in a spirit of gratitude. The great feast reminds them of past deliverances and mercies. In like manner the nations will celebrate the goodness which has brought them through their tedious and perilous wanderings in this life to the true and everlasting kingdom of peace and rest [Lange]. In every heart Zion will be enthroned as the city of the great King. Then shall prayer and praise wait for God, and the vow be performed. To all the members of Gods family on earth will her walls become salvation, and her gates praise.

III. Nations who refuse to observe the feast will be punished. A punishment which God alone is said to inflict.

1. Absence of rain to some. Upon them shall be no rain. God only gives rain from heaven and fruitful seasons, filling our hearts with food and gladness.

2. Plague is threatened to others. If the family of Egypt go not up there shall be plague. This is accounted for by some in the natural peculiarities of the country, which was refreshed by channels cut in the ground (Deu. 11:10). But Egypt was an old and special enemy of Israel, depended upon rain for the overflowing of the Nile, and must either join in procession to Zion or feel the curse of God. What a lesson for us! The worst are not excluded from hope, may join the Church of God and receive his mercy. But God will suspend his favours from those who despise his ordinances. No rain will fall upon those that refuse his grace. The nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.

THE HOLY CITY.Zec. 14:19-20

The meaning of these words seems to be, that the day will come when holiness will be the prevalent feature, and the actions of common life will be as much the worship of God as the sacrifices on the altar; when common things will be consecrated to God, and Holiness to the Lord inscribed everywhere.

I. The inhabitants of the city will be holy. No more the Canaanite in the house. No Canaanite in the Church, self-righteous in spirit and unholy in life; no Canaanite among the people. No godless member in the covenant nation; no people laden with sin and under the curse. Upon Mount Zion shall be deliverance, and there shall be holiness.

II. The transactions of the city will be holy. Business in the market will be as sacred as worship in the temple; the furniture of the house as holy as the vessels of the sanctuary. Wars and contentions will cease, trades and handicrafts will be hallowed, cooking-pots and drinking-cups consecrated to God. Restrictive ceremonies will be abolished, and everything in ordinary use will be employed in the spirit of devotion. There shall in no wise enter into it anything that defileth.

RELIGION IN COMMON LIFE.Zec. 14:20-21

The holiness of that day penetrates things secular as well as sacred, and is set forth in three symbols. Bells upon the horses as holy as the mitre of the priest; the meanest vessels of the temple as sacred as the holiest; and the utensils of domestic life consecrated as sacramental cups. We adapt from Wardlaw.

I. The religious spirit will predominate in the ranks of common life. No Canaanite to make gain or take advantage; no enmity between priests and people, but all ranks of life bound together by loyalty to Jehovah.

II. The religious spirit will predominate in the actions of common life. Men are not to become monks or anchorites; the ordinary conditions of human life are not to be reversed; but, on the contrary, the infusion of grace will be so large and general that every rank and class will feel it, and its effects will be seen in all the relations of life, purifying and elevating without upturning or destroying [Lange].

1. There will be no divorce between secular and sacred things. No divorce between morality and religion, between domestic life and the service of God.

2. There will be a recognition of Gods claims in secular and sacred things. Nothing withheld from God. The most solemn acts of the temple and the common duties of lifethe offering of sacrifices and the yoking of horseswill be done for God. Persons and property devoted to him, and every department of life under the domain of conscience. Her merchandise and her hire shall be for holiness to the Lord: it shall not be treasured nor laid up (Isa. 23:18).

HOMILETIC HINTS AND SUGGESTIONS

Zec. 14:9-15.

1. The mercy of God (Zec. 14:9-11).

2. The severity of God (Zec. 14:12-15).

Zec. 14:12-15. The precedent promises that were so great and glorious the prophet doth now further enlarge and illustrate. First the conquest of the enemies (Zec. 14:12-15); next the profession of Christ among all nations of the world (Zec. 14:16-19); and lastly the sanctity of the Church (Zec. 14:20-21). The conquest of the enemies is set forth, first, by Gods strange judgments upon them (Zec. 14:12); secondly, by the meansboth they shall despatch one another, and Judah shall fight bravely against them (Zec. 14:13-14); thirdly, their wealth and substance shall become a prey (Zec. 14:14); fourthly, their horses of service and all the beasts they bring with them shall be as strangely plagued as the men themselves (Zec. 14:15) [Trapp].

Zec. 14:16-21.

1. The worship of Gods house.
2. The holy character of its attendants.
3. The punishment of those who neglect. Those who desire to partake of the grace and salvation provided by Christ must come to Mount Zion, the city of the living God. They must partake faithfully, joyfully, and reverently of the word and sacraments and other means of grace, and the refreshing rain and dews of the Holy Spirit will fall upon them. But if they will not comply with these conditions their souls will be parched and will wither away with spiritual drought [Wordsworth].

Zec. 14:20. Prevalent holiness.

1. Holiness is the sweet result of all dispensations toward the Church. 2. Nothing is so profane but it may be sanctified and made holy.
3. Holiness doth then bear full sway when that which was against God shall be consecrated to him, for the bells of the horses had been employed against the Church [Hutcheson].

Zec. 14:20-21. Three things specially characteristic of that daythe period of the restoration of Israel, and of the fulness of the Gentiles.

1. The cessation of all the distinctions of ceremonial holiness. The sanctity of mere things shall no longer exist. No places give holiness or acceptance to sacrifices. Men everywhere lift up holy hands and find the same acceptance.

1. The universal prevalence of personal and domestic consecration to God.

3. Purity of ministry and membership in the Church of God. Learn

1. The necessity of seeking true holinessholiness of heart.

2. Study practically the duty of carrying religion into everything.

3. Let the Churches of Christ aim more and more at scriptural purity of communion [Wardlaw].

Holiness to the Lord.

1. The aim of worship.
2. The beauty of common things.
3. The rule of daily life. In days of yore nothing was holy but the beautiful [Schiller]. Happy day when holiness shall mark the Church of God, when seen in every purpose and in every action! Then shall Jerusalem be holy, and there shall no strangers pass through her any more.

ILLUSTRATIONS TO CHAPTER 14

Zec. 14:8. Living waters. The grand feature of the latter day is copious and continuous effusions of grace; no longer intermittent and scanty, or of small extent, but radiating in all directions at once, permanently filling every channel, and limited only by the wants of the race. Quickly but surely, with the same noiseless energy with which the great providential forces work, do these spiritual agencies perform their work [Lange].

Zec. 14:11. Safely. The weakest believer is safe, because, believing, he is within the strongest of all defences [Anon.].

Zec. 14:12-15. Plague. It is one of the greatest praises of Gods wisdom that he can turn the evil of men to his own glory [Bp. Hall].

Zec. 14:16-18.Worship. It is for the sake of man, not of God, that worship and prayers are required; not that God may be rendered more glorious, but that man may be made better, that he may be confirmed in a proper sense of his dependent state, and acquire those pious and virtuous dispositions in which his highest improvement consist [Blair].

Look to thy actions well;

For churches either are our heaven or hell [G. Herbert].

Zec. 14:20-21. Holiness to the Lord. Zechariah is one of the most sublime and impassioned among the goodly fellowship of the prophets. It seems as if the Spirit designed to teach the world by him, the last but one in the prophetic line, that if prophecy was to become mute (as it became for about four centuries after Zechariah) its silence was not due to any failure or exhaustion of power in the Divine author of prophecy. No; the light of the sunset of prophecy in Zechariah is brilliant and glorious as its noonday splendours. He passes on to the evangelization of the heathen, the conversion of the Jews, to the last struggle and overthrow of all antichristian powers, and to the full and final victory of Christ and the everlasting glory and felicity of his Church [Wordsworth].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

IN THAT DAY (12) . . . Zec. 14:8-12

RV . . . 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. And Jehovah shall be King over all the earth: in that day shall Jehovah be one, and his name one. 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 Benjamins gate unto the place of the first gate, unto the corner gate, and from the tower of Hananel unto the kings winepresses. And men shall dwell therein, and there shall be no more curse; but Jerusalem shall dwell safely. 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.

LXX . . . And in that day living water shall come forth out of Jerusalem; half of it toward the former sea, and half of it toward the latter sea; and so shall it be in summer and spring. And the Lord shall be king over all the earth: in that day there shall be one Lord, and his name one, compassing all the earth, and the wilderness from Gabe unto Remmon south of Jerusalem. And Rama shall remain in its place From the gate of Benjamin to the place of the first gate, to the gate of the corners, and to the tower of Anameel, as far as the kins winepresses, they shall dwell in the city; and there shall be no more any curse, and Jerusalem shall dwell securely. And this shall be the overthrow with which the Lord will smite all the nations, as many as have fought against Jerusalem; their flesh shall consume away while they are standing upon their feet, and their eyes shall melt out of their holes, and their tongue shall consume away in their mouth.

COMMENTS

(Zec. 14:8-9) If the Day of Jehovah (Zec. 14:1) did begin on Pentecost (see above on Zec. 14:6-7) and the violence described in Zec. 14:4-7 are to occur at the end of it, the present verse is easily identifiable with Jesus statement to the Samaritan woman in John chapter four. Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life. This living water did indeed flow east and west from Jerusalem as repentance and remission of sin began to be preached in the whole world, beginning from Jerusalem.

In the end of the day in which the living water began to flow, the Lord shall be king over the whole earth.
God has always been king over the whole earth. In the end He will be universally recognized as what He has always been. Evidence of His universal reign is to be the abolishing of false gods. Zechariah has already informed us that this would happen in the holy land. In the end it will happen throughout the earth. That it has by no means happened yet proves further that Zechariahs prediction remains to be completely fulfilled.

(Zec. 14:10-11) Geba . . . the name literally means a hill was located on the northern border of the land of Benjamin. (cf. Jos. 21:17, cp. 2Ki. 15:22) Rimmon, meaning pomegranate, was situated south of Jerusalem, in Judah. It was rebuilt following the Babylonian exile. (cf. Jos. 15:32; Jos. 19:7)

It seems that the phenomenon which is to split the Mount of Olives, opening a new valley, will also cause other topographical changes in the vicinity of Jerusalem. Geba and Rimmon marked the northern and southern limits of post-exilic Judah. The mountain ridge thus occupied is pictured here as sinking to form a plain above which Jerusalem is lifted up or exalted.

Zechariah speaks of Jerusalem as it appeared in his own day. The gate of Benjamin was on the north and is probably to be identified with the gate of Ephriam (cp. 2Ch. 25:23, Neh. 8:16; Neh. 12:39) The tower of Hananeel still stood while the first gate seems to have been destroyed, since he speaks of its place rather than the gate itself.

(Zec. 14:11) During this cataclysmic upheaval, the city itself will be untouched. Those in it will be safe.

(Zec. 14:12) Those who are arrayed against Jerusalem at the time of the upheaval will shortly thereafter be smitten by a plague. The description of those struck by it is appalling. The only thing like it so far seen on earth was seen at Hiroshima and Nagasaki! If what we are reading here is the symbolic description of a final war on earth, the weapons for it are already in the arsenals.

IN THAT DAY (14) . . . Zec. 14:13-19

RV . . . 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. And Judah also shall fight at Jerusalem; and the wealth of all the nations round about shall be gathered together, gold, and silver, and apparel, in great abundance. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of the beasts that shall be in those camps, as that plague. And it shall come to pass, that every one 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. And it shall be, that whoso of all the families of the earth goeth not up unto 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 shall be the plague wherewith Jehovah will smite the nations that go not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all the nations that go not up to keep the feast of tabernacles.
LXX . . . And there shall be in that day a great panic from the Lord upon them; and they shall lay hold every man of the hand of his neighbour, and his hand shall be clasped with the hand of his neighbour. Juda also shall fight in Jerusalem; and God shall gather the strength of all the nations round about, gold, and silver, and apparel, in great abundance. And this shall be the overthrow of the horses, and mules, and camels, and asses, and all the beasts that are in those camps, according to this overthrow. And it shall come to pass, that whosoever shall be left of all the nations that came against Jerusalem, shall even come up every year to worship the king, the Lord Almighty, and to keep the feast of tabernacles. And it shall come to pass, that whosoever of all the families of the earth shall not come up to Jerusalem to worship the king, the Lord Almighty, even these shall be added to the Others. And if the family of Egypt shall not go up, non come; then upon them shall be the overthrow with which the Lord shall smite all the nations, whichever of them shall not come up to keep the feast of tabernacles. This shall be the sin of Egypt, and the sin of all the nations, whosoever shall not come up to keep the feast of tabernacles.

COMMENTS

(Zec. 14:13) The result of the previously described cataclysm and plague is consternation. Mutual lack of trust seems to run amuck. Each one lays hold of the hand of his neighbor and raises up his own hand against him.

(Zec. 14:14) Judah (the Jews) shall also fight at Jerusalem in that day. Whatever has been taken in the pillage described in Zec. 14:1-2 will be returned, and more beside.

(Zec. 14:15) The plague which strikes the nations gathered against Jerusalem shall also smite the animals. The law said that, if an entire city became polluted by idolatry, not only the people but their animals were to be destroyed (cf. Deu. 8:15). Here the justice of God fulfills His law against the pagan people who have attacked His holy city.

(Zec. 14:16) The result of Gods judgement is to be repentance. Those left of those who warred against Jerusalem now turn and worship her King.

The feast of the tabernacles commemorated the pilgrim life of the Jews during their years between the Red Sea and the Jordan. It celebrated not only entrance into the promised land, but the lessons learned through forty years of desert wandering during which an entire rebellious generation died. The nations who have at last learned, as Israel of old, the consequence of rebellion against God will keep the feast which commemorates that learning experience.

(Zec. 14:17) If any nation fails to keep the feast of tabernacles, the result will be drought. Lack of rain soon turns the richest land to waste. The withholding of water as a means of chastisement has a long history in the Old Testament. (cf. Amo. 4:7, 1Ki. 18:9-16, 28:5.)

(Zec. 14:18-19) Egypt is singled out for special treatment should she refuse to keep the feast. This nation, whose history in ancient times was as interwoven with that of the Jewish nation as it is today, has had more first-hand experience of the power of God at work in His people than anyone else.

Drought was no threat to Egypt through the withholding of rain. It virtually never rains in Egypt anyway. Therefore, should Egypt fail to repent and keep the feast, she will suffer a special plague. Just what that plague will be is not stated.
Ultimately the plague visited upon unrepentant Egypt is to be shared by all nations which refuse to keep the feast.

Chapter XLIIQuestions

In the Second Day

Chapter fourteen deals almost exclusively with _________________.

Eschatology may be defined simply as _________________.

Do scholars generally agree on the meaning of this chapter?

Discuss the two extreme views of pre and post millenialists in regard to Zechariah fourteen.

One can never be _________________ and be dogmatic about eschatology, especially when it is written in apocalyptic form.

In the study of eschatology we are deprived of a very useful tool in the interpretation of prophecy in general. What is that tool?

Review the meaning of a day of Jehovah in chapter forty-one.

In the day of Jehovah described in Zechariah fourteen the ______________ of Jerusalem is to be divided in her midst.

Half the population of Jerusalem is to be _________________.

10.

Why does the Roman occupation of Jerusalem not fit the description here?

11.

List the events of Zechariah

In that day (10)

In that day (11)

In that day (12)

In that day (13)

In that day (14)

In that day (15)

In that day (16)

12.

Describe the present setting of the Mount of Olives.

13.

The division of the Mount of Olives would provide an easy ___________________.

14.

The events here are compared to an historic earthquake in the days of ___________________.

15.

The description of the Lord in company with all the saints always refers to ___________________.

16.

What other prophets described the day of the Lord in terms similar to those used here by Zechariah?

17.

Peter saw at least the beginning of the fulfillment of a similar prediction by Joel in ___________________.

18.

God has always been king over the whole earth. In the end He will be ___________________.

19.

Locate Geba and Rimmon.

20.

What other topographical alterations accompany the splitting of the Mount of Olives?

21.

Who will be safe during these cataclysmic events?

22.

Describe the plague which is to come upon those arrayed against Jerusalem.

23.

What is the result of this plague?

24.

What Jewish feast is to be celebrated by all the nations? What is its significance?

25.

What is to be the consequence if any nation fails to keep the feast?

26.

Why is Egypt here singled out for special punishment should she fail to keep the feast?

27.

Finally the inscription _______________ is to be seen on everything in Jerusalem.

28.

Explain the significance of this inscription appearing on such diverse items as altar utensils and cook pots in the home.

29.

Who were the Canaanites?

Fuente: College Press Bible Study Textbook Series

(8) Living waters.The symbol of Divine knowledge and spiritual vitality (Joe. 3:18; Ezekiel 47).

Former.Or front, i.e., eastern (marg.)meaning the Dead Sea.

Hinder.i.e., western, meaning the Mediterranean. These boundaries denote the whole of the Holy Land.

In summer and in winter.The stream shall be perennial, not drying up in summer, as the Eastern wadis do.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. When the kingdom of Jehovah is established, with Jerusalem as the center, the whole land will be blessed with fertility and prosperity.

Living waters See on Joe 3:18. A picture of the powers producing extreme fertility.

Former sea, hinder sea R.V., “eastern sea, western sea” the Dead Sea and the Mediterranean (see on Joe 2:20). The picture of the water flowing in both directions is meant to teach that the whole land will be benefited.

In summer and in winter Most rivers in Palestine contain water only during the rainy season, from October until April; the promised streams will be perennial; they will retain their water and give out fertility all the year round.

Fuente: Whedon’s Commentary on the Old and New Testaments

Zec 14:8. Living waters shall go out, &c. Here again, real waters, not the figurative ones of baptism, or of the Christian doctrine, are meant; for these waters go out only to the east and to the west, whereas the evangelical waters went forth into all quarters of the world. Houbigant; who, instead of former sea, reads eastern sea; and instead of hinder sea,the western sea.

Fuente: Commentary on the Holy Bible by Thomas Coke

And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

The living waters, flowing from the Lord giving life, comes in here, to the relief of the dark and dying frames of his people. The Gospel, with all its influence, will flow in all directions, as the Lord shall appoint, both in winter and in summer. Ezekiel’s vision was to the same amount. Eze 47:1 , etc. So was the beloved Apostle’s. Rev 22:1 . But, both these have a reference, as hath been generally supposed, to the latter day glory. Hence therefore, this seems to be a confirmation to what was said before, in the opening of this Chapter. The Reader will not forget the Lord’s conversation with the woman of Samaria. Joh 4:1 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Zec 14:8 And it shall be in that day, [that] living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

Ver. 8. Living waters shall go out from Jerusalem ] i.e. Abundance of spiritual graces, frequently in Scripture compared to waters, for their cooling, cleansing, quickening property, Isa 44:3 Eze 36:25 ; Eze 47:1 ; Joh 7:38 . And of these waters, without all doubt, our baptism, ordained of God, is a figure and sacrament. “Living waters” they are called; that is, running, as a spring, not standing, as a pool. The godly esteem of life by that stirring they find in their souls, Isa 38:15-16 “In all these things is the life of my spirit”; else they lament as over a dead soul. O live, live (saith a reverend man, Dr Harris), live quickly, live much, live long. Many live more in a day than others in a year; for life consisteth in action; and so much every man liveth as he acteth graciously. Up, therefore, and be doing something of worth; whereof ye may testify that ye have lived. And for this, get a principle of life, the spirit of life which is in Christ Jesus, and then, if ye live in the Spirit, ye shall also walk in the Spirit, Gal 5:25 , and not fulfil the lusts of the flesh, Zec 14:16 . The waters of the sea, though by their natural course they follow the centre, yet, by obedience to the moon, they are subject to her motion; and so turn, and return, ebb and flow, and are kept in continual motion, to keep them from corruption; so those that are spiritual, though naturally they are carried downward, and the best that of themselves they can do is but dead work; yet, so far as they are spiritualized, heavenlized, they are acting for God, and all their deeds are wrought in him, Joh 3:21 . It is their great care to wear out, not rust out; to burn out, not to be blown out; yea, to flame out, not to smother out; to serve out their generation, as David did, not to idle it out; to live their utmost, and not (as Job 27:15 ; Job 27:23 ) to be buried, before half dead.

In summer and winter shall it be ] Such is the perennity and perpetuity of true grace; it ever flows – more perennis aquae, perpetual waters. As it is not like the river Araris, of which Caesar saith that it cannot with eyes be discerned whether it flows forward or backward, so slow and still is its motion; so neither is it like the brook Cherith, that dried up before the prophet, because there had been no rain in the land, 1Ki 17:7 ; or like the river Novanus, in Lombardy, which (saith Pliny) at every midsummer solstice swelleth and runneth over the banks; but at midwinter is clean dry; but as the waters of the sanctuary, Eze 47:4-5 , &c.; and as the pool of Siloam, which served all Jerusalem, and was for every use to the citizens; or Hezekiah’s water courses, 2Ki 20:20 Neh 3:15-16 , whereunto some think that the prophet here alludeth. “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this he spake,” saith the evangelist, “of the Spirit, which they that believe on him should receive,” Joh 7:38-39 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Zec 14:8

8And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter.

Zec 14:8 living waters will flow out of Jerusalem This seems to be used in the sense of life-giving, supernatural waters (cf. Gen 2:10), which issue not only in physical bounty, but also in spiritual bounty. These waters are often referred to in the Bible (cf. Psa 46:4; Isa 33:21-23; Isa 49:10; Eze 47:1-12; Joe 3:18; Joh 4:13-15; Joh 6:35; Joh 7:37-38; Rev 22:1-2 and in a negative way in Jer 2:13; Zec 9:11). Jerusalem, because of YHWH’s presence, is the center of all creation. The King is enthroned there!

the eastern sea. . .the western sea This refers to the Dead Sea (which will no longer be dead!) and the Mediterranean Sea.

it will be in summer as well as in winter In Palestine there are really only two seasons. This verse implies continual water, which is not related to the seasonal changes. This whole context speaks of a new natural order which is not dependent on regular cycles of nature.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

living waters = fresh, running, or perennial waters. These are the waters of Eze 47.

former = eastern: i.e. the Dead Sea.

hinder = western: i.e. Mediterranean Sea.

summer. Not dried up by heat.

winter. Not congealed by frost.

Fuente: Companion Bible Notes, Appendices and Graphics

Zec 14:8-19

IN THAT DAY (12) . . . Zec 14:8-12

(Zec 14:8-9) If the Day of Jehovah (Zec 14:1) did begin on Pentecost (see above on Zec 14:6-7) and the violence described in Zec 14:4-7 are to occur at the end of it, the present verse is easily identifiable with Jesus statement to the Samaritan woman in John chapter four. Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life. This living water did indeed flow east and west from Jerusalem as repentance and remission of sin began to be preached in the whole world, beginning from Jerusalem.

Zerr: Former sea . . . hinder sea is a figure meaning from east to west (Zec 14:8). These tiling waters of Gods 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. Zec 14:9 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 Joh 10:16.

In the end of the day in which the living water began to flow, the Lord shall be king over the whole earth.

God has always been king over the whole earth. In the end He will be universally recognized as what He has always been. Evidence of His universal reign is to be the abolishing of false gods. Zechariah has already informed us that this would happen in the holy land. In the end it will happen throughout the earth. That it has by no means happened yet proves further that Zechariahs prediction remains to be completely fulfilled.

(Zec 14:10-11) Geba . . . the name literally means a hill was located on the northern border of the land of Benjamin. (cf. Jos 21:17, cp. 2Ki 15:22) Rimmon, meaning pomegranate, was situated south of Jerusalem, in Judah. It was rebuilt following the Babylonian exile. (cf. Jos 15:32; Jos 19:7)

Zerr: The places and objects named in Zec 14:10 are used figuratively. The meaning is the same as the general subject of the chapter, namely, general spreading of the truth. The statements made in Zec 14:11 are to be fulfilled materially and spiritually. Jerusalem became settled after the captivity and was a safe place 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 speaks of Jerusalem as it appeared in his own day. The gate of Benjamin was on the north and is probably to be identified with the gate of Ephriam (cp. 2Ch 25:23, Neh 8:16; Neh 12:39) The tower of Hananeel still stood while the first gate seems to have been destroyed, since he speaks of its place rather than the gate itself.

(Zec 14:11) During this cataclysmic upheaval, the city itself will be untouched. Those in it will be safe.

(Zec 14:12) Those who are arrayed against Jerusalem at the time of the upheaval will shortly thereafter be smitten by a plague. The description of those struck by it is appalling. The only thing like it so far seen on earth was seen at Hiroshima and Nagasaki! If what we are reading here is the symbolic description of a final war on earth, the weapons for it are already in the arsenals.

Zerr: The afflictions in Zec 14:12 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 Zechariah 14 relative to the victory of truth over error.

IN THAT DAY (14) . . . Zec 14:13-19

(Zec 14:13) The result of the previously described cataclysm and plague is consternation. Mutual lack of trust seems to run amuck. Each one lays hold of the hand of his neighbor and raises up his own hand against him. Judah (the Jews) shall also fight at Jerusalem in that day. Whatever has been taken in the pillage described in Zec 14:1-2 will be returned, and more beside. () The plague which strikes the nations gathered against Jerusalem (Zec 14:15) shall also smite the animals. The law said that, if an entire city became polluted by idolatry, not only the people but their animals were to be destroyed (cf. Deu 8:15). Here the justice of God fulfills His law against the pagan people who have attacked His holy city. The result of Gods judgement is to be repentance (Zec 14:16). Those left of those who warred against Jerusalem now turn and worship her King. The feast of the tabernacles commemorated the pilgrim life of the Jews during their years between the Red Sea and the Jordan. It celebrated not only entrance into the promised land, but the lessons learned through forty years of desert wandering during which an entire rebellious generation died. The nations who have at last learned, as Israel of old, the consequence of rebellion against God will keep the feast which commemorates that learning experience.

Zerr: General confusion was to overwhelm those who tried to resist the new institution set up in Jerusalem (Zec 14:13). So great was that confusion to be that the enemies would be turned against each other as if they were strangers. Judah shall fight at Jerusalem (Zec 14:14). 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. These beasts of service that are used by the heathen in Zec 14:15 will not enable them to prevent the great work of the Lord, but will be defeated according to Zec 14:1-3. Many who had opposed the Lord will be converted and will go up to worship (Zec 14:16). They will look to Jerusalem for the divine model of true worship. This great truth is predicted in Isa 2:1-4 and Mic 4:1-5.

(Zec 14:17) If any nation fails to keep the feast of tabernacles, the result will be drought. Lack of rain soon turns the richest land to waste. The withholding of water as a means of chastisement has a long history in the Old Testament. (cf. Amo 4:7, 1Ki 18:9-16, 28:5.)

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

(Zec 14:18-19) Egypt is singled out for special treatment should she refuse to keep the feast. This nation, whose history in ancient times was as interwoven with that of the Jewish nation as it is today, has had more first-hand experience of the power of God at work in His people than anyone else.

Zerr: Zec 14:18 is the same in meaning as the preceding verse (Zec 14:17). The heathen (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. Keep the feast (Zec 14:19) 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. [Note: Some think this feast, under the law of Christ would be replaced with the Lords Supper (see Act 20:7)]

Ultimately the plague visited upon unrepentant Egypt is to be shared by all nations which refuse to keep the feast.

Questions

In the Second Day

1. Chapter fourteen deals almost exclusively with _________________.

2. Eschatology may be defined simply as _________________.

3. Do scholars generally agree on the meaning of this chapter?

4. Discuss the two extreme views of pre and post millenialists in regard to Zechariah fourteen.

5. One can never be _________________ and be dogmatic about eschatology, especially when it is written in apocalyptic form.

6. In the study of eschatology we are deprived of a very useful tool in the interpretation of prophecy in general. What is that tool?

7. Review the meaning of a day of Jehovah in chapter forty-one.

8. In the day of Jehovah described in Zechariah fourteen the ______________ of Jerusalem is to be divided in her midst.

9. Half the population of Jerusalem is to be _________________.

10. Why does the Roman occupation of Jerusalem not fit the description here?

11. List the events of Zechariah

a. In that day (10)

b. In that day (11)

c. In that day (12)

d. In that day (13)

e. In that day (14)

f. In that day (15)

g. In that day (16)

12. Describe the present setting of the Mount of Olives.

13. The division of the Mount of Olives would provide an easy ___________________.

14. The events here are compared to an historic earthquake in the days of ___________________.

15. The description of the Lord in company with all the saints always refers to ___________________.

16. What other prophets described the day of the Lord in terms similar to those used here by Zechariah?

17. Peter saw at least the beginning of the fulfillment of a similar prediction by Joel in ___________________.

18. God has always been king over the whole earth. In the end He will be ___________________.

19. Locate Geba and Rimmon.

20. What other topographical alterations accompany the splitting of the Mount of Olives?

21. Who will be safe during these cataclysmic events?

22. Describe the plague which is to come upon those arrayed against Jerusalem.

23. What is the result of this plague?

24. What Jewish feast is to be celebrated by all the nations? What is its significance?

25. What is to be the consequence if any nation fails to keep the feast?

26. Why is Egypt here singled out for special punishment should she fail to keep the feast?

27. Finally the inscription _______________ is to be seen on everything in Jerusalem.

28. Explain the significance of this inscription appearing on such diverse items as altar utensils and cook pots in the home.

29. Who were the Canaanites?

Fuente: Old and New Testaments Restoration Commentary

living: Eze 47:1-12, Joe 3:18, Luk 24:47, Joh 4:10, Joh 4:14, Joh 7:38, Rev 22:1, Rev 22:2, Rev 22:17

former: or, eastern, Joe 2:20

in summer: Isa 35:7, Isa 41:17, Isa 41:18, Isa 49:10, Isa 58:11, Rev 7:16, Rev 7:17

Reciprocal: Exo 15:7 – them that 2Ki 5:12 – better 2Ki 5:14 – went he down Isa 35:6 – for Dan 2:35 – and filled Dan 11:45 – between Mic 4:2 – for Mic 5:7 – as a dew Hab 2:14 – the earth Zec 12:3 – in that Luk 14:23 – Go Joh 5:4 – was made 1Co 14:36 – came

Fuente: The Treasury of Scripture Knowledge

Zec 14:8. Former sea . . . hinder sea is a figure meaning from east to west. These tiling waters of Gods 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.

Fuente: Combined Bible Commentary

Zec 14:8-9. And it shall be in that day Spoken of Zec 14:6, when the light shall not be clear, nor dark, that is, during the whole of the forementioned period; living waters shall go out from Jerusalem The enlightening, quickening, and saving truths of Christianity, accompanied by the power of the Holy Spirit, shall proceed from the church of Christ, the true spiritual Jerusalem; half of them toward the former sea The eastern sea; and half of them toward the hinder sea The western sea. They shall spread themselves eastward and westward, and on all sides; and even the sea, whether on the east or west, shall not be able to obstruct their progress; but, having watered and refreshed, enlightened, renewed, and cheered the continent, they shall make their way into the islands, and diffuse their renovating and gladdening influence even over them. In summer and in winter shall it be Perpetually, without intermission; these waters shall never dry up, be obstructed in their course, or lose their healing, fructifying, and refreshing virtue. In other words, the gospel, attended by the influences of the Holy Spirit, having begun its progress from Jerusalem, shall continue its course on every side, amidst all those changes of which summer and winter are an emblem: so that nothing shall totally impede its progress, till the Lord shall become King over all the earth, not only in right but in fact; till neither idols, false religion, nor antichristian power, shall remain as his rivals; till all princes shall submit to and serve him; and all the earth shall agree in one object and way of worship, and unite in submission and obedience to one Lord. Scott.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

14:8 And it shall be in that day, [that] living {i} waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.

(i) That is, the spiritual graces of God, which would always continue in most abundance.

Fuente: Geneva Bible Notes

Also in that day life-giving water would flow rapidly out of Jerusalem, half of it flowing east into the Dead Sea and half west into the Mediterranean Sea. "Living water" is a metaphor that pictures water as a living thing flowing quickly and sparkling in its constant movement and shifting course (cf. Lev 14:5-6; Lev 14:50-52; Lev 15:13; Num 19:17). This water would flow all year round, even in the summer when most streams in Palestine dry up (cf. Psa 46:4; Joe 3:18). The Israelites divided their year into two seasons instead of four: summer and winter (cf. Gen 8:22; Psa 74:17; Isa 18:6). [Note: R. de Vaux, Ancient Israel: Its Life and Institutions, pp. 189-90.] Probably the water will be literal, but it certainly has symbolic significance as well (cf. Psa 46:4; Psa 65:9; Isa 8:6; Jer 2:13; Eze 47:1-12; Joh 4:10-14; Joh 7:38; Rev 22:1-2).

"There is no reason to take this [whole description] in any but a literal way, unless one is prepared to deny a literal coming of YHWH as well." [Note: Merrill, pp. 343-44.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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