9<\/strong>. the earth<\/em> ] Rather, the land,<\/strong> as in Zec 14:10<\/span>. The wider scope is virtually included, but is not here directly under consideration.<\/p>\n shall there be one Lord<\/em>, &c.] Rather, Jehovah shall be one,<\/strong> &c., i.e. He shall be one in the recognition and worship of men, as He is unchangeably in His essence and in fact.<\/p>\n and his name one<\/em> ] i. e., as Calvin who discusses this clause at length points out, not only shall one supreme God and fountain as it were of Deity be acknowledged for many even of the heathen acknowledged that but His manifold revelations of Himself shall no longer be regarded as so many distinct and inferior deities, but as parts and aspects of the one sole Name by which He makes Himself known to men. Even the Three Persons of the blessed Trinity are included in the One Name. Mat 28:19<\/span>.<\/p>\n And the Lord shall be king over all the earth – <\/B>Such should be the influence of the living water, that is, of the Spirit of God. God who has ever reigned and will reign, a great King over all the earth Psa 47:3<\/span>, Psa 47:8<\/span>, shall be owned by His creatures, as what He is.<\/P> There shall be one Lord – <\/B>More exactly, The Lord shall be One, and His Name One. He had before prophesied, I will cut off the names of the idols out of the land Zec 13:2<\/span>. The Church being thus cleansed, no other lord or object of worship should be named but Himself. This is one of those prophecies, of continued expansion and development, ever bursting out and enlarging, yet never, until the end, reaching its full fulfillment. Dionysius: Since in this life we contemplate God in His effects, in which His whole perfection shineth not forth now we know Him obscurely and imperfectly, His perfections being in divers diversely represented. In our home we shall see Him as He is, face to Face, through His Essence. Therefore then He will be represented by one name, as He shall be beheld by one gaze.<\/P> <\/p>\n Zec 14:9<\/span><\/p>\n The Lord shall be King over all the earth <\/em><\/p>\n The Second Advent of Christ<\/strong><\/p>\n That the passage Job 19:25-27<\/span> has reference to Jesus Christ, and to His coming to judgment at the last great day, I think there can be no dispute.<\/p>\n Unless, then, we look to the reappearing of the Son of Man upon this earth, we stultify the expectation of the patriarch, we impugn the inspiration of his prophecy, virtually esteeming his declaration as little better than words of a mere sound. That we may arrive at some knowledge of wherein the reward of the Son, after having made His soul an offering for sin, consists, let us search the Scriptures. In Psa 2:1-12<\/span> Jesus is invested with supreme and absolute authority in the administration of His inalienable sovereignty. But has Jesus, the Son of Man, ever occupied the earth as here represented? His own received Him not. Has He ever dashed in pieces like a potters vessel the heathen, either the baptized or unbaptized portion of them? It may be said that, in His spiritual dominion, He may be said to occupy the earth by subjugating the hearts of His people, making them willing in the day of His power. We need not make light of Christs spiritual government; but we are compelled to look for something more than a spiritual sovereignty as the result of the Fathers grant, even to the personal occupation of the earth as the seat of His kingly power. And the attitude of expectation naturally excites watchfulness, watchfulness producing prayer, and prayer holiness. (M. J. Taylor, M. A.<\/em>)<\/p>\n<\/p>\n Meat out of the Eater<\/strong><\/p>\n One day; one entire period and joint of providence. Described by its beginning and progress; and by its end and close. The comfort and happiness of this glorious evening is set forth in three things. The propagation of the Gospel; the reign of Christ; the unity of the Churches. Doctrine–That in the latter days there shall be great unity in the Church of God. And that this unity shall spring from their acknowledging of the right Lord and the right way. As to the unity, observe–<\/p>\n 1. <\/strong>This will suit best with the quiet and happy estate of those times. God will usher in the glorious and everlasting estate by some preparative degrees.<\/p>\n 2. <\/strong>God will then make some visible provision against the scandal of dissensions.<\/p>\n 3. <\/strong>The misery of these times doth seem to enforce the greater unity. For use of consolation, consider your hopes; and know the reason of such providences. For use of exhortation. It serveth to exhort and press you to hasten, and set on these hopes. Promises do not exclude action, but engage to it. The promises hold forth unity; strive after it, by prayers, and by endeavours. Let everyone of us mortify such ill affections as may any way engage us to a disturbance and vexatious bitterness. Keep yourselves pure from ill opinions. You must as carefully avoid an error in judgment as a vice in conversation. Do not impropriate Christ to any one party or sort of professors. Never serve a faction or party to the prejudice and detriment of truth and religion. As far as truth and conscience will give leave, there should be a profession of brotherhood, a condescension and yielding to one another in love; a walking together, or at least, a Christian forbearance. Abstain from reproaches and undue provocations, and dispense all civil respects with meekness. Let me entreat you to mind a few things. Beware of passion in your own interests; though they may be much shaken and endamaged in the present controversies, yet self-denying patience will be the best way to settle them. Press doctrines of Christ, and the main things of religion. When you deal with the errors of the time, do it with a great deal of caution and wariness. Take heed of aggravating and greatening matters, making them of more importance than indeed they are. Former ages were possessed with this spirit, every lesser dissent and mistake was made a heresy or error in the faith. Let me entreat you to improve your interests for brotherly and friendly collations. Rational and friendly conviction will do much, at least it will beget a sweet and brotherly correspondence, and it is to be hoped we shall find more meekness where things are not carried in the way of a set disputation. (T. Manton.<\/em>)<\/p>\n<\/p>\n The coming moral reign of God on the earth<\/strong><\/p>\n Physically, God reigns everywhere. Morally, His reign depends upon the will of men, and that will is hostile. The coming moral reign is–<\/p>\n 1. <\/strong>The removal of all obstructions to the river of truth. The land shall be turned as a plain from Geba to Rimmon, etc. That is from the northern to the southern boundary of Judea. The levelling of this land would not only leave Jerusalem conspicuous but allow the living waters to have free flow.<\/p>\n 2. <\/strong>The elevation and establishment of the good. Jerusalem is here represented not only as being razed and made conspicuous, but as settling down and dwelling securely. It shall be lifted up and inhabited in her place. There shall be no more utter destruction, Jerusalem shall be safely inhabited. Conclusion: Who will not pray, Let Thy kingdom come and Thy will be done on earth as it is in heaven? (Homilist.<\/em>)<\/p>\n<\/p>\n The kingdom of Christ upon the earth<\/strong><\/p>\n 1. <\/strong>To the world at large.<\/p>\n 2. <\/strong>To the Church in particular.<\/p>\n 3. <\/strong>To every individual of mankind.<\/p>\n 1. <\/strong>It will be a season of temporal prosperity.<\/p>\n 2. <\/strong>Spiritual blessings will most richly abound. It will be a season when God will manifest Himself on earth. Then<\/p>\n (1)<\/strong> Seek the establishment of Christs kingdom in your own souls; and<\/p>\n (2)<\/strong> Seek to promote its establishment throughout the world. (C. Simeon, M. A.<\/em>)<\/p>\n<\/p>\n One heart and one way<\/strong><\/p>\n The Lord forewarns His people of greater sufferings that they were to undergo in the last times. Here we have the judgment itself denounced. A description of their miserable condition at this time. The assurance of deliverance, and that by divers agents. Though the trial were sharp, it should be short. The issue should be happy for the evening should be light. The author of their deliverance shall be Jehovah. As to the manner of doing it, God will make it appear to be His work. Look at the glorious condition of this Church after this deliverance, and that in these particulars–after this Jerusalem shall be made eminent and honourable. Jerusalem shall be exalted, as the mother Church. The blessed and glorious government of this state after this deliverance. Here is the fruit and consequence of this government, Jehovah shall be one, and His name one. The name of God is diversely taken in Scripture; but here is meant the religion that God has set forth in His Word, and the worship that He hath set up in the Church. The meaning of the promise seems to be this, whereas before they worshipped many gods, now they should turn from dead idols and serve only the living God. The Lord promises that as all the idols shall be taken away, so all idolatrous and superstitious worship also. Jehovah one, the rule of His worship one, and His worship according to that rule one. Doctrine–When a people turn to God by repentance, and He returns to them in mercy, He will give unto them one name, that is, He will free them from all superstitions, and human mixtures in His worship.<\/p>\n 1. <\/strong>In all ages it hath been the main labour of Satan and all the enemies of the Church, when they could not root out the worship of God wholly, then to corrupt the simplicity of it by human inventions, traditions, and superstitious mixtures.<\/p>\n 2. <\/strong>When they turn unto God, and God unto them, He will free them from all these. (W. Strong.<\/em>)<\/p>\n Verse 9<\/span>. And the Lord shall be King<\/B><\/I>] When this universal diffusion of Divine knowledge shall take place. Wherever it goes, the laws of God<\/I> shall be acknowledged<\/I>; and, consequently, he shall be King over the whole earth.<\/P> <\/P> One Lord, and his name one.<\/B><\/I>] There shall be in those blessed days, only one religion<\/I>, and one form of religion<\/I>. There shall not be gods many<\/I>, and lords many<\/I>. All mankind<\/I> shall be of one<\/I> religion<\/I>, the essence of which is, “Thou shalt love the Lord thy<\/I> God<\/I> with all thy heart, soul, mind, and strength; and thy NEIGHBOUR as thyself.”<\/P> <\/p>\n The Lord; <\/B>God, Father, Son, and Spirit, <\/P> Shall be King; <\/B>acknowledged to be, men shall confess, that as he only is, so he ought to be owned, only true God, and King of his church. <\/P> Over all the earth; <\/B>over the heathen. the Gentiles or Roman empire, as well as once over the Jewish state. <\/P> In that day of deposing idols, <\/B>and advancing the true God, all his churches shall east off idolatry, and agree in worshipping one God, in one way of spiritual worship and hearty obedience. <\/P> <\/p>\n 9. king over all . . . earth<\/B>Isa 54:5<\/span> implies that this isto be the consequence of Israel being again recognized by God as Hisown people (Dan 2:44<\/span>; Rev 11:15<\/span>).<\/P> one Lord . . . name one<\/B>Notthat He is not so already, but He shall then be recognized by allunanimously<\/I> as “One.” Now there are “gods many andlords many.” Then Jehovah alone shall be worshipped. Themanifestation<\/I> of the unity of the Godhead shall besimultaneous with that of the unity of the Church. Believers are onein spirit already, even as God is one (Eph4:3-6<\/span>). But externally there are sad divisions. Not until thesedisappear, shall God reveal fully His unity to the world (Joh 17:21<\/span>;Joh 17:23<\/span>). Then shall there be”a pure language, that all may call upon the name of the Lordwith one consent” (Zep 3:9<\/span>).The Son too shall at last give up His mediatorial kingdom to theFather, when the purposes for which it was established shall havebeen accomplished, “that God may be all in all” (1Co15:24<\/span>).<\/P><\/p>\n And the Lord shall be King over all the earth<\/strong>,…. This refers to the spiritual reign of Christ in the latter day; upon the success of the Gospel everywhere, there will be great conversions in all places; Gospel churches will be set up and ordinances administered everywhere; the earth will be filled with the knowledge of the Lord; his kingdom will be from sea to sea, from the eastern to the western one, and his dominion will reach to the ends of the earth; Popish nations, Mahometan kingdoms, Pagan ones, and all the kings of the earth, will become Christian, and submit to the sceptre of Christ’s kingdom:<\/p>\n in that day shall there be one Lord<\/strong>; there is but one Lord in right now, and there is but one in fact that is owned by real Christians; and there will be but one in the spiritual reign, among all that are called Christians; there will be but one Lord and Head to Jews and Gentiles, Ho 1:11<\/span> the pope of Rome will be no more owned as head of the church, nor any other:<\/p>\n and his name, one<\/strong>; this refers not to any particular name by which Christ shall be called; but rather to that by which his people shall be called; all names of distinction being now laid aside, and only that of Christians retained; though it chiefly designs unity of doctrine, uniformity of worship, one and the same way of administering ordinances: it signifies that there will be one true, spiritual, uniform worship and religion; there will be no different sentiments and principles in religion; nor different practices and modes of worship; nor different sects; but all agreeing in the same faith and practice, under one Lord and King, Christ Jesus. So the Targum,<\/p>\n “they shall serve before the Lord with one shoulder; for his name is firm in the world, and there is none besides it.”<\/p>\n This passage is referred by the ancient Jews l to the times of the Messiah.<\/p>\n l Zohar in Deut. fol. 110. 2.<\/p>\n Davidic Kingdom Restored For A Millennium<\/strong><\/p>\n Verses 9-15:<\/p>\n The Reign Of The Messiah, As Long Promised<\/strong><\/p>\n Verse 9 declares <\/strong>that the Lord (Jehovah) will come to His throne, as King, ruler, and creator of all the earth, reigning over His property, fully restoring its order to that of its glory in Eden, before the fall of man, Isaiah 55; Isaiah 5; Dan 2:44<\/span>; Rev 11:15<\/span>; Luk 1:32<\/span>; 1Co 15:24<\/span>; 1Co 15:28<\/span>. Though gods many and lords many and idols many, that have been there shall be or exist no more; But one Lord shall be in that day, and forever thereafter, 1Co 8:6-8<\/span>; Eph 4:3-6<\/span>; Joh 17:21<\/span>; Joh 17:23<\/span>. The Lord shall then deliver up His mediatorial kingdom to the Father, when its purpose has been accomplished, “that God shall be all in all,” as the earth speaks a pure language, one without defilement, Zep 3:9<\/span>; 1Co 15:24<\/span>.<\/p>\n Verse 10 prophesies <\/strong>that all the mountains surrounding Jerusalem on the south, from Geba to Rimmon, shall be leveled to a plain, leaving Jerusalem elevated or exalted, in view of all who approached her from any direction. Her grandeur and awe of former days will be restored, Mic 4:1<\/span>. From Benjamin’s gate to the first gate, and to the corner gate, and from the tower of Hananeel to the king’s winepresses will be inhabited by citizens in what is described as “lifted up” places, perhaps hi-rise, condominium places of residence, Neh 3:1<\/span>; Jer 31:38<\/span>.<\/p>\n Verse 11 <\/strong>pledges that men shall then dwell securely within Jerusalem, with no more fear of destruction, no more fear of attack or captivity, Isa 65:15<\/span>. For the city shall then be truly the Holy City, Jer 31:40<\/span>. There one day shall be no more curse, for there shall be no more sin, Rev 22:3<\/span>; Mal 4:6<\/span>. The millennial brings long life, peace, honor, and prosperity over all the earth, Isa 2:4<\/span>; Isa 54:14<\/span>; Isa 60:18<\/span>; ch. 65; Rom 8:21<\/span>.<\/p>\n Verse 12<\/strong> describes a plague which the Lord shall send upon all who have fought against Jerusalem; Three things come from the plague: 1) Their flesh shall putrefy, as the enemy stands upon his feet; 2) Their eyesight shall be lost, leaving holes or sunken sockets, as if eaten by leprosy, and 3) Their tongue shall also be eaten away. This is a stroke of judgment, of living death, a corruption that is ghastly, gruesome, corresponding with the obstinate enmity of those who had opposed Jerusalem, the holy city, apparently under siege by the anti-christ, Gal 6:8<\/span>; Isa 59:18<\/span>; Ezekiel 37; Revelation 19; See also Isa 66:24<\/span>; Rev 19:17-21<\/span>. This is a festering, loathing, putrid, yet just judgment.<\/p>\n Verse 13<\/strong> declares that there shall be a great tumult or confusion among those who oppose Jerusalem; The cause of the consternation shall come from the Lord, Zec 12:4<\/span>; 1Sa 14:15<\/span>; 1Sa 14:20<\/span>. The panic and civil discord over the putrid corruption plague shall cause one to turn destructively upon his neighbor, and his own brother, as he carnally seeks personal survival, Eze 38:21<\/span>; Jas 3:15-16<\/span>. See also Jdg 7:22<\/span>; 1Sa 14:20<\/span>; Rev 17:12<\/span>; Rev 17:17<\/span>.<\/p>\n Verse 14 announces <\/strong>that Judah, the covenant people, also shall fight at Jerusalem, against the foe, Gathered to support the heathen nations, embattled against Jerusalem, will be gathered together an abundance of gold, silver, and apparel, which Judah captures from them, as returned booty from when nations had formerly seized and carried it away, Eze 39:10<\/span>; Eze 39:17<\/span>.<\/p>\n Verse 15 explains <\/strong>that this plague of Divine judgment retribution shall be extended upon the horse, the mule, the camel, the ass, <\/strong>and of all the beasts that shall be kept in the tents of the Gentiles encamped against Jerusalem. It is said that much of this event fell on Antiochus Epiphanes at Jerusalem, I Macc. 13;49; 1Ma_9:5.<\/p>\n Here the prophet shows more clearly, and without using a figurative language, what might otherwise be more obscure: he says, that Jehovah would be king. Here Zechariah compares the kingdom of Christ with those periods of misery and calamities which had preceded, and which had continued till the coming of Christ. We indeed know that there had been the most dreadful scattering through the whole land, since the time the ten tribes separated from the family of David; for since the body of the people ceased to be one, they wilfully contrived ruin for themselves. When therefore the Israelites fought against Judah, the wrath of God appeared, the fruit of their defection. We indeed know that David was not made king by the suffrages of men, but was chosen by the decree of God. Hence when the kingdom of Israel departed from the son of David, it was the same as though they had refused to bear the authority of God himself, according to what he said to Samuel, <\/p>\n “<\/p>\n Thee have they not despised, but me, that I should not reign over them.” (1Sa 8:7<\/span>.) <\/p>\n And yet Samuel was only a governor for a time over the people; but when the people through a foolish zeal wished a king to be given then, God complains that he was despised in not being allowed to reign over them alone. This was more fully completed, when the ten tribes separated themselves from the lawful kingdom which God himself had established and had commanded to be inviolable. From that time then God was not their king. This is one thing. <\/p>\n Afterwards we know that the kings of Israel joined themselves with the kings of Syria to overthrow the kingdom of Judah, and that the Jews also sent for aid to the Assyrians, and afterwards had recourse to the Egyptians. At length the kingdom of Israel was cut off; then the kingdom of Judah, and the city was destroyed and the temple burnt, so that the worship of God for a time ceased. They afterwards returned; but we know they were ever oppressed by hard and cruel tyranny: when they perceived that they were unprotected, because they had refused to take shelter under the wings of God. Though he had so often told them that they would be safe and secure under his protection, they yet refused that favor. Therefore the Jews then found to their great loss that God was not their king. <\/p>\n Hence when Zechariah now speaks of the restoration of the Church, he rightly says, that Jehovah would be king; (187) that is, though the Jews had been torn asunder and pillaged by tyrants, though they had suffered many reproaches and wrongs, yet God would become again their king, that He might defend them against all unjust violence and keep them under His protection. Nothing indeed can be more blessed than to live under the reigns of God; and this highest happiness is ever promised to the faithful. <\/p>\n We now understand the Prophet’s meaning as to this part; but he shows immediately after that this cannot be hoped for, except the Jews really attended to true religion and worshipped God aright and cast away their superstitions. Hence he joins together these two things, — that the condition of the people would be a happy one, because God would undertake the care of them and perform the office of a king, — and then, that God would be their king, in order that he might be rightly and sincerely worshipped by them: there shall be, he says, one Jehovah. Here the Prophet briefly shows that the legitimate worship of God cannot be set up, unless superstition be abolished. We indeed know that God is jealous, as he calls himself, so that he cannot bear rivals: for when we devise for ourselves any sort of deity, we instantly take from God what is his own. The Prophet then teaches us, that God cannot be truly worshipped, except he shines alone as the supreme, so that our religion may be pure and sound. In short, he indirectly condemns here those superstitions by which the earth had been corrupted and polluted, and also the superstitions by which true religion had been adulterated and the worship under the law had been violated. For this reason he says, that Jehovah would be one (188) <\/p>\n He expresses this still clearer by saying, that his name would be one. This second clause may indeed appear useless; for whatever can be said of God is comprehended in his oneness. But as we are wont by various artifices to cover superstitions, and ever devise new excuses and new disguises, by which our impiety may seem specious and plausible, the Prophet expressly adds here, that God’s name is one; as though he had said, “It is not enough for men to declare that they acknowledge one true God or one supreme deity, except also they agree in some true and simple faith, so that the name of this one true God may be celebrated on the earth.” But the idea of the Prophet will become more clear if we notice the difference between the one true God and the name of the only true God, or the one name of God. All the philosophers with one mouth teach, that there are not many gods, but some supreme deity, who is the source of divinity: and this is what has been believed by all heathen nations. But in course of time they began to imagine that from this source many gods have emanated; and hence has come a multitude of false gods, so that some worshipped Jupiter, others Mercury, others Apollo; not because they thought that there are many gods partaking of original divinity; but because they imagined that gods have proceeded from the supreme fountain. As then the Jews might have sought subterfuges, and excused themselves by saying that they did not in heart worship many gods, the Prophet adds the second clause, — that the name of God is one; which means, that there is a certain way in which God is to be worshipped, that there is a certain fixed rule, so that no one is to follow what he himself may imagine to be right, and that the majesty of God ought not to be profaned by various errors, nor should men be lost each in his own notion, but that all ought to attend to the voice of God, and to hear what he testifies of himself. <\/p>\n We now then understand what the Prophet means: he says first, that things would be in a happy state in Judea, when God would be regarded as one, that is, when the whole land had been cleansed from its defilements, and when true religion again prevailed: but as this purity would not easily obtain footing in the world, and as men easily decline from it, he adds, that the name of God would be one, in order that the Jews might understand that God cannot be rightly worshipped except he be alone worshipped; and that it cannot be one, unless there be one faith, prescribed and certain, and not alternating between diverse opinions, like that of the heathens, whose religion is no other than to follow what they themselves imagine or what they have derived from their ancestors. <\/p>\n Now this is a remarkable passage: God distinguishes himself from all idols and his worship from all superstitions; and the more attentively we ought to consider what the Prophet teaches us, because our inclinations, as I have said, to vanity, is so great, and this is what experience itself sufficiently shows, and we also see how easily superstition, like a whirlwind, carries us away, and not only one superstition, but innumerable kinds of superstition. The more then it behaves us to notice this truth, so that the one name of God may prevail among us, and that no one may allow himself the liberty of imagining anything he pleases; but that we may know what God ought to be worshipped by us. And Christ also condemns for this reason all the forms of worship which prevailed in the world, by saying to the woman of Samaria, <\/p>\n “<\/p>\n Ye know not what ye worship, we Jews alone,” he says, “know this.” (Joh 4:22<\/span>.) <\/p>\n We hence see that this one thing is sufficient to condemn all superstitions, that is, when men follow their own fancies, and observe not a fixed and unchangeable rule, which cannot deceive. It follows — <\/p>\n (187) It is added, “over all the earth,” according to our version and Newcome and Henderson; but it ought to be, “over the whole land,” as it appears evident from the verses which follow; and our version and Newcome render the same phrase, “all the land” in the next verse, while Henderson, more consistent with himself, but not with the meaning of the passage, retains the words, “all the earth.” — Ed. <\/p>\n (188) Henderson seems to have unnecessarily introduced another version, <\/p>\n In that day Jehovah alone shall be, And his name alone. <\/p>\n The obvious meaning is, that there would be but “one Jehovah” acknowledged, to the exclusion of all pretended deities, and that his “name” would be one to the exclusion of every other name. It is an announcement suitable to the previous state of things, when many gods were acknowledged, and many names given to them, under which they were worshipped. Much more emphatical and expressive is the usual rendering, — <\/p>\n In that day there shall be one Jehovah, and his name one. <\/p>\n [ Εσται κύριος εἱς καὶ τὸ ὄνομα αὐτου ἕν ]. — Septuagint <\/p>\n “<\/p>\n One name” is mentioned, because the heathens pretended to worship the true God under various names. — Ed. <\/p>\n (9) All the earth<\/strong>.In accordance with the context, we can only understand this in the sense of all the land (Zec. 13:8<\/span>). But though this is undoubtedly the meaning of the prophet, there is no reason why his words may not have a wider application than he himself ever contemplated.<\/p>\n Shall there be one Lord.<\/strong>Better, Jehovah shall be One: i.e.<\/em>, God shall be all in all.<\/p>\n And his name one.<\/strong>i.e.,<\/em> and He alone shall be worshipped as God.<\/p>\n 9<\/strong>. <\/strong> The temporal blessings will be accompanied by spiritual gifts. <\/p>\n Jehovah shall be king <\/strong> He will be ruler, counselor, protector (see on Joe 2:27<\/span>; Joe 3:17<\/span>). <\/p>\n Over all the earth <\/strong> The context requires the translation “over all the land,” that is, of Judah (compare Zep 1:18<\/span>; Zep 2:3<\/span>). The extension of Jehovah’s rule over the nations is spoken of in Zec 14:16<\/span> ff. R.V. renders 9b, “in that day shall Jehovah be one, and his name one,” which is more accurate. <\/p>\n Jehovah shall be one <\/strong> (R.V.) Throughout the entire land he will be recognized as the one and only God, idolatry will disappear completely (Zec 13:2<\/span>; see on Joe 2:27<\/span>). <\/p>\n His name one <\/strong> See on Amo 2:7<\/span>; Mic 5:4<\/span>; Joe 2:27<\/span>. The manifold activities of Jehovah will no longer be ascribed to different deities (compare Zec 13:2<\/span>), nor will any name but his be used in worship.<\/p>\n Zec 14:9<\/span><\/em><\/strong>. <\/strong>And the Lord shall be king, <\/em><\/strong>&c.<\/strong> Upon this grand conversion and restoration of the Jews, and coming-in of the fulness of the Gentiles, God shall be glorified with one mind and one mouth over all the earth. There shall be one Lord, and his name shall be one. <\/em>A name <\/em>was so peculiar an adjunct to a local tutelary deity, that the one supreme God had no name or title of distinction of the local kind. Thus Zechariah, evidently alluding to these notions, when he prophesies of the worship of the Supreme God, unmixed with idolatry, says, In that day there shall be one Lord, and his name one. <\/em>See Divine Legation, book 4: sect. 6. <\/p>\n DISCOURSE: 1263 Zec 14:9<\/span>. The Lord shall be King over all the earth: in that day shall there be one Lord, and his name one<\/em>.<\/p>\n UNDER the Jewish dispensation, the saints looked forward to the first coming of our Lord; at the prospect of which, though at the distance of two thousand years, Abraham exulted, and leaped for joy. Under the Christian dispensation, we look forward to his second advent: when he shall take to him his great power, and reign over the face of the whole earth. The near approach of this great event should make us more intent upon it, and fill us with delightful anticipations of the blessings which will then be diffused throughout all the world. The words which we have just read will furnish us with an occasion to consider,<\/p>\n I.<\/p>\n The incalculable importance of this prophecy<\/p>\n It is of importance,<\/p>\n 1.<\/p>\n To the world at large<\/p>\n [At present, our blessed Saviour reigns over a very small part of the globe. By far the greater part of mankind are sunk in the grossest idolatry But there is a time coming, when every Dagon in the universe shall fall before the ark, and Christ shall be King over all the earth. In every place under heaven shall men cast their idols to the moles and to the bats, and Christ be made the one object of supreme and universal regard. 2.<\/p>\n To the Church in particular<\/p>\n [Even in the Christian world there is almost as little subjection to one Head as in the world at large. Both in the Roman Church and the Greek Church, superstition prevails to such a degree, as in a great measure to supersede the work and offices of Christ. And even among Protestants, the divisions which exist tend greatly to embitter their minds against each other, and to prevent that union which ought to subsist amongst the members of Christs mystical body. As, of old, the tribes of Judah and of Ephraim were in a state of most inveterate hostility against each other, even so it is now. But as, in reference to them<\/em>, we are told that the two sticks in the prophets hand became one, as shadowing forth their<\/em> future union [Note: Eze 37:16-22<\/span>.], (Ephraim no longer envying Judah, nor Judah vexing Ephraim [Note: Isa 11:13<\/span>.], but both living together in harmony and love,) so we<\/em> may assuredly expect, that, at the season predicted in my text, all will become, as at the day of Pentecost, of one heart and one mind; all, as it were, being like-minded one towards another, according to Christ Jesus; and all, with one mind and one mouth, glorifying God, even the Father of our Lord Jesus Christ [Note: Rom 15:5-6<\/span>.].]<\/p>\n 3.<\/p>\n To every individual of mankind<\/p>\n [Who amongst us has not reason to confess, that other lords besides Jehovah have had dominion over us? But at that time we shall all say, By thee, and the influence of thy grace, will we henceforth make mention of thy name, even of thine only [Note: Isa 26:13<\/span>.]. An entire subjection of the soul to Christ is a very rare attainment. But in that day there shall be none to say, Lord, Lord, without doing the things which he commands. Hypocrisy will then be banished from the world; and all who are called Israel, will be Israelites indeed [Note: Joh 1:47<\/span>.]. All will be righteous in that day [Note: Isa 60:21<\/span>.]. Every vessel in the Lords house, from the greatest to the least, will be holiness to the Lord: nor shall there any more be the Canaanite in the house of the Lord of hosts [Note: ver. 20, 21.].]<\/p>\n Is this the true import of the prophecy? How great then must be,<\/p>\n II.<\/p>\n The blessedness of the period to which it refers<\/p>\n Surely it will be a season of great temporal prosperity<\/em><\/p>\n [There will then exist few, if any, of those calamities which now overrun the world. Do wars now rage, and desolate the earth? They shall then cease: the swords shall be beat into plow-shares, and the spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more [Note: Mic 4:3<\/span>.]. Do unfruitful seasons reduce men to great distress? There shall then be such fertility in the earth, that every man shall sit under his own vine and figtree [Note: Mic 4:4<\/span>.], in the undisturbed possession both of peace and plenty. Do injustice and oppression prevail? Universal righteousness will then obtain; and neither fraud nor violence be suffered upon earth [Note: Isa 11:6-9<\/span>; Isa 60:17-18<\/span>.]. Do diseases bring men to an untimely end? To such a degree shall the constitutions of men be strengthened, that a person at the age of a hundred years shall be accounted only a child; and if he die at that early age, he shall be judged as cut off prematurely by a judicial act of Gods displeasure. In truth, the whole system of things will appear like a new creation; a new heaven, and a new earth, wherein dwelleth righteousness [Note: Isa 65:17-20<\/span><\/u> and 2Pe 3:13<\/span>.].]<\/p>\n Then, also, shall spiritual blessings<\/em> most richly abound<\/p>\n [Mens knowledge of the Gospel shall then far exceed any thing that is possessed at this day: The light of the moon shall be as the light of the sun, and the light of the sun sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isa 30:26<\/span>.]. At present, our views of Christ are obscure: we see him only as a shadow, or, at the best, only as in a glass darkly: but then we shall see him eye to eye, and, as it were, face to face [Note: Isa 52:8<\/span>.]. The grace also that shall accompany this knowledge will be proportionably enlarged. Exceeding beautiful is the description which the Prophet Joel gives us of the state of things in that day: It shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters; and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim [Note: Joe 3:18<\/span>.], a place proverbially dry and barren. In fact, so universal and abundant will be the prevalence of real piety, that it will seem as if all the saints that have ever died had risen again, and Christ himself were dwelling and reigning in the midst of them [Note: Rev 20:6<\/span>; Rev 21:2-4<\/span>.].]<\/p>\n Above all, it will be a season when God will manifest himself on earth<\/em>, almost as he does in heaven itself<\/p>\n [Some think that Christ will personally<\/em> reign on earth, during the whole Millennium. But, without acceding to that opinion, I think it clear that he will manifest himself on some special occasions, as once he did upon Mount Tabor in his transfiguration: and so bright will be his glory, that the moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously [Note: Isa 24:23<\/span>.]. In fact, the city in which we shall dwell will have no need of the sun, neither of the moon to shine in it: for the glory of God will lighten it, and the Lamb will be the light thereof [Note: See Rev 21:22-26<\/span>.]. See the exultations of the saints in that day, as expressed in the prophetic writings [Note: Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>To be extensive. All the earth, or land, may mean the land of Judea, but we are authorised to believe that He will one day reign over all the earth, that all souls will bow to His influence, as the ripened fields of autumn to the winds of heaven.<\/p>\n
II. <\/strong>To be exclusive. He will be regarded as the one King whose laws all study and obey. The great question of all souls will be, Lord, what wilt Thou have me to do? No other power will rule the soul where He becomes the moral monarch.<\/p>\n
III. <\/strong>It will be beneficent. All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem. Taking Zec 14:10<\/span>; Zec 11:1-17<\/span>, we gather at least two beneficent results of His moral reign.<\/p>\n
I. <\/strong>The incalculable importance of this prophecy.<\/p>\n
II. <\/strong>The blessedness of the period to which it refers.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
CHRISTS REIGN ON EARTH<\/strong><\/p>\n
The delusions of Mahometanism shall also then be banished; the worshippers of that false prophet shall be undeceived; and Christ be acknowledged as that Prophet of whom Moses spoke, as ordained of God to be supremely and exclusively the Teacher of the world.
Gods ancient people, too, shall then be brought to look on Him whom they pierced, and mourn; and be in bitterness, as one that mourneth for his only son. To him shall they submit, as King in Zion; and thus all, both Jews and Gentiles, shall become one fold under one Shepherd.
To all these things the Scriptures bear witness, in so plain and abundant a measure, that we must doubt altogether the inspiration of the sacred volume, if we can doubt that these things shall be fulfilled in their season [Note: Psa 2:6<\/span>; Psa 2:8<\/span>; Psa 22:27-28<\/span>; Psa 72:8<\/span>; Psa 72:11<\/span>; Dan 2:44-45<\/span>.] ]<\/p>\n