11<\/strong>. utter destruction<\/em> ] Lit. curse.<\/strong> . LXX. Comp. Rev 22:3<\/span>.<\/p>\n And they shall dwell in it – <\/B>In peace, going forth from it, neither into captivity, nor in flight Zec 14:2<\/span>, Zec 14:5<\/span>; for God should exempt from curse the city which He had chosen, against which the gates of hell shall not prevail, and He says of the heavenly Jerusalem, there shall be no more curse Rev 22:3<\/span>.<\/P> <\/p>\n Verse 11<\/span>. There shall be no more utter destruction<\/B><\/I>] After this final restoration of Jerusalem it shall never more be destroyed; but as this was the first city<\/I> of the living God upon earth, so shall it be the last<\/I>; it shall be safely inhabited<\/I>. It shall see war no more.<\/P> <\/p>\n Men, <\/B>i.e. many for number, or eminent for worth, <\/P> shall dwell in it<\/B>: as it was type, this was verified, say some, when in league with Bacchides and succeeding kings. But in the antitype, to which Zechariah looks, it is now, as it hath been, fulfilled, and more fully shall be, when the fulness of the Gentiles cometh in. <\/P> There shall be no more utter destruction; <\/B>there may be afflictions and troubles, but no utter wasting of Jerusalem; the gates of hell shall not prevail. <\/P> But Jerusalem<\/B>, the antitype, the gospel church, <\/P> shall be safely inhabited; <\/B>not secure from troubles, but secure enough from total destruction. <\/P> <\/p>\n 11. no more utter destruction<\/B>(Jer 31:40<\/span>). Literally, “nomore curse<\/I>” (Re 22:3<\/span>;compare Mal 4:6<\/span>), for there willbe no more sin. Temporal blessings and spiritual prosperity shall gotogether in the millennium: long life (Isa65:20-22<\/span>), peace (Isa 2:4<\/span>),honor (Isa 60:14-16<\/span>),righteous government (Isa 54:14<\/span>;Isa 60:18<\/span>). Judgment, as usual,begins at the house of God, but then falls fatally on Antichrist,whereon the Church obtains perfect liberty. The last day will endeverything evil (Ro 8:21<\/span>)[AUBERLEN].<\/P><\/p>\n And [men] shall dwell in it<\/strong>,…. In great numbers, in much peace and safety, and from generation to generation: Aben Ezra says, Messiah the son of David will now come:<\/p>\n and there shall be no more utter destruction<\/strong>; no wars, nor desolations by them, in a civil sense; there shall be no more killing, as the Targum, Isa 2:4<\/span> no “cherem”, no anathema, in a religious sense; in the old translation it is, “and there shall be no more cursing”; there will be no curse in the Jerusalem state,<\/p>\n Re 22:3<\/span> which words seem to be taken from hence; no cursed thing, nor cursed person, or any curse or anathema denounced against any; no Popish bulls and anathemas, nor any other:<\/p>\n but Jerusalem shall be safely inhabited<\/strong>; the inhabitants of it shall dwell securely, without any apprehension of danger, and having no enemies to fear; though, before this safe and happy state, there will be many enemies; and what will become of them is shown in the following verses.<\/p>\n Zechariah concludes what he said in the last verse by saying, that Jerusalem when restored by God to its pristine state would be a populous city, for the indefinite verb here used means the same as though he had said, that the number of people would be as great as it had been before, though a small portion only had returned. We indeed know how difficult it is to fill a city with inhabitants when once deserted, especially after a long interval of time. But the Prophet here exhorts the Jews to entertain hope, for the Lord would gather again a large number of men, so as to fill the city with inhabitants. <\/p>\n He adds, there shall be no more utter destruction (191) By the word חרם, cherem, I have no doubt, the Prophet means all utter ruin, such as had happened when the people were driven into exile. And for this reason and in the same sense, Isaiah says, that God had sworn that the destruction of the city would be like the deluge of Noah, (Isa 54:9<\/span>\ud83d\ude09 for he should never again bring such a grievous and dreadful vengeance on his people. But we learn from the whole passage, that this prophecy extends to the kingdom of Christ; for though Jerusalem was destroyed by Titus, it is yet true that God bad been the perpetual guardian of that city, inasmuch as the fullness of time had come when Christ was revealed. It is then the same as though the Prophet had said, that such should be the moderation of God’s anger, that the name of the city would wholly perish, nor the whole people be forced to migrate. This then is what he understands by חרם, cherem <\/p>\n He now adds, that those who returned thither shall dwell safely in Jerusalem, for the Lord would protect them, and by an extended hand defend them against all enemies. We have elsewhere reminded you of the Prophet’s object; for he wished to goad the tardiness and sloth of those who made so much of their pleasures in Chaldea, that to return to the inheritance promised them from above was unpleasant and grievous to them. Hence he shows of how great a benefit of God they had deprived themselves; for being dispersed among the heathen nation they knew not that God’s aid was provided for them. They indeed deprived themselves of that promise which especially belonged to the remnant who dwelt at Jerusalem. The Prophet had also a particular regard to those miserable inhabitants of the land, who having been stimulated by God’s promises, had despised all dangers and all difficulties, and then had undergone, not grudgingly, vast troubles that they might possess their own country. The Prophet then shows that they had no reason to repent, for the Lord would bless them, and make them to dwell safely in the midst of enemies, by whom we know they were on every side surrounded, and further, that the city would become populous, though they were not then many in number. It follows — <\/p>\n (191) Rendered “a curse — [ ἀνάθεμα ],” by the Septuagint, by Marckius, Newcome, and Henderson, —”slaughter — occisio,” by the Targum. The verb means especially two things — to devote a thing to God — and to devote a thing to death, or to entire ruin. From this latter meaning has come the idea of a curse and destruction, which is evidently what is intended here. The Jews were not to be a curse so as to be utterly destroyed, though they were to be subject to many evils. They are not utterly cut off even now according to the doctrine of St. Paul. — Ed. <\/p>\n (11) Utter destruction.<\/strong>Better, ban.<\/em> (Comp. Mal. 4:6<\/span>; Rev. 22:3<\/span>.)<\/p>\n 11<\/strong>. <\/strong> The city will be inhabited. <\/p>\n No more utter destruction <\/strong> R.V., “no more curse.” Sin has been wiped away (Zec 13:1<\/span>; Zec 13:9<\/span>); therefore no further judgments are needed (compare Jer 25:9<\/span>; Isa 43:28<\/span>; Mal 4:6<\/span>). <\/p>\n Shall be safely inhabited <\/strong> Better, R.V., “shall dwell safely.” The city need not fear any hostile attacks or calamities of any sort.<\/p>\n Zec 14:11 And [men] shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.<\/p>\n Ver. 11. And men shall dwell in it<\/strong> ] Heb. They shall dwell in it, sc.<\/em> Multitudes of men. The new Jerusalem, the Church, gathered by the preaching of the gospel, shall not be thinly inhabited, as the wilderness of Judaea was; it shall not lie waste for want of people, as divers parts of Turkey do. It shall not need to call in the country, as in Nehemiah’s days, to replenish it, Neh 11:7<\/span> ; but it shall be fully thrust as a hive is with bees, where they hang out on heaps through want of room within; or as Jerusalem was wont to be at the three solemn feasts; or, lastly, as the temple was at those feasts where the people were so crowded that they were glad to stand and pray, for kneel or bow they could not. See Isa 51:3 Jer 31:38-40 Oba 1:19-20<\/span> . <\/p>\n <\/p>\n And there shall be no more utter destruction<\/strong> ] Heb. Cherem,<\/em> which the Vulgate interpreted rendereth, Anathema; <\/em> There shall be no more curse, no execrable or accursed thing; no casting out by excommunication; no cause to do so. See the same Rev 22:3<\/span> . No Canaanite in the Lord’s house, as Zec 14:21<\/span> . Then shall Jerusalem be holy, and there shall no stranger pass through her any more, Joe 3:17<\/span> , such shall be her sanctity. Others expound it of her safety and security, as in the following words, Jerusalem shall be safely inhabited. See the like Jer 23:6<\/span> ; Jer 33:16<\/span> “In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, Jehovah Tsidkenu,<\/em> The Lord our righteousness.” A stately name indeed, and that which carries safety in the front of it. In Ezekiel the Church is called Jehovah Shammah<\/em> The Lord is there; and the Psalmist gives the notation, and this note upon it, “God is in the midst of her, she shall not be moved: God shall help her, and that right early” ( ). But the Lord our righteousness is a more august name. It is Christ’s own name; and imports that Christ will save his people from their sins (which would lay them naked to the wrath of God and rage of enemies), he will redeem Israel from all his iniquities, and then he need not fear what man can do unto him, Mat 1:21 Psa 130:8<\/span> . It was said of Achilles, that he was Styge armatus; <\/em> but every child of the Church is Coelo, Christo, Deo armatus<\/em> he hath the peace of God within him and the power of God without him; and, therefore, cannot but be safe as in a tower of brass, or town of war Psa 90:1<\/span> .<\/p>\n destruction. Compare Mal 4:6, i.e. Anathema. <\/p>\n Shall be, &c. = shall abide in security. Reference to Pentateuch (Lev 26:5.) App-92. Compare Jer 23:6. Eze 28:26; Eze 34:25, Eze 34:28, &c. <\/p>\n there: Num 21:3, Isa 60:18, Jer 31:40, Eze 37:26, Joe 3:17, Joe 3:20, Amo 9:15, Rev 21:4, Rev 22:3 <\/p>\n shall be safely inhabited: or, shall abide, Zec 2:4, Zec 8:4, Zec 8:8, Isa 26:1, Isa 66:22, Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16, Eze 34:22-29 <\/p>\n Reciprocal: Isa 44:26 – that saith Jer 32:37 – I will cause Eze 37:25 – even they Zep 3:15 – thou Zec 9:8 – no Zec 12:6 – Jerusalem shall Zec 14:21 – in the<\/p>\n Zec 14:11, This verse was fulfilled materially and spiritually. Jerusalem became settled after the captivity and was a safe ptacts for the people of Israel to inhabit. It also was the headquarters of the kingdom of Christ that was to be a safe place for the spiritual citizens of the household of faith.<\/p>\n People would live in millennial Jerusalem. Jerusalem would never again suffer depopulation by being put under the curse (or ban, Heb. herem<\/span>). Canaanite cities placed under the ban were totally destroyed (Jos 6:17-18). In other words, the city and those in it would enjoy security because Jerusalem would never again suffer destruction.<\/p>\n And [men] shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited. 11. utter destruction ] Lit. curse. . LXX. Comp. Rev 22:3. Fuente: The Cambridge Bible for Schools and Colleges And they shall dwell in it – In peace, going forth from it, neither into captivity, … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 14:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23090","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23090","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23090"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23090\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23090"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23090"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23090"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: 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: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"