Zechariah 14

Zec 14:1-21. Last Struggle with the Hostile World - Powers: Messiah - Jehovah Saves Jerusalem and Destroys the Foe, of Whom the Remnant Turns to the Lord Reigning at Jerusalem.

1. day of the Lord —in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joe 2:31; 3:14; Mal 4:1, 5).

thy spoil … divided in the midst of thee —by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.

2. gather all nations, &c.—The prophecy seems literal (compare Joe 3:2). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2Th 2:4); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Compare the complicated movements, Da 11:1-45.

half … the residue —In Zec 13:8, 9, it is "two-thirds" that perish, and "the third " escapes. There, however, it is "in all the land "; here it is "half of the city. " Two-thirds of the " whole people " perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue."

3. Then —In Jerusalem's extremity.

as … in … day of battle —as when Jehovah fought for Israel against the Egyptians at the Red Sea (Ex 14:14; 15:3). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (Zec 14:4).

4. The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged (compare Joe 3:12, 14). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return: and the "manner" of His return also shall be similar (Ac 1:11). He shall probably "come from the east" (Mt 24:27). He so made His triumphal entry into the city from the Mount of Olives from the east (Mt 21:1-10). This was the scene of His agony: so it shall be the scene of His glory. Compare Eze 11:23, with Eze 43:2, "from the way of the east."

5. ye shall flee to the valley —rather " through the valley," as in 2Sa 2:29. The valley made by the cleaving asunder of the Mount of Olives (Zec 14:4) is designed to be their way of escape, not their place of refuge [ Maurer ]. Jerome is on the side of English Version. If it be translated so, it will mean, Ye shall flee "to" the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (Am 1:1) as a recognized epoch in Jewish history. Compare also Isa 6:1: perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (Mt 24:7), marked momentous movements in the unseen spiritual world.

of the mountains —rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [ Moore ]. Or, the mountains formed by My cleaving Olivet into two [ Maurer ].

Azal —the name of a place near a gate east of the city. The Hebrew means "adjoining" [ Henderson ]. Others give the meaning, "departed," "ceased." The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city.

Lord my God … with thee —The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Lu 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So Isa 25:9.

saints — holy angels escorting the returning King (Mt 24:30, 31; Jude 14); and redeemed men (1Co 15:23; 1Th 3:13; 4:14). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (De 32:2, 3; Ac 7:53; Ga 3:19; Heb 2:2). Phillips thinks Azal is Ascalon on the Mediterranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the ocean waters from the west to the Dead Sea. The waters will rush down the valley of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Zec 14:8; Eze 47:1, &c.; Joe 3:18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty-five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Eze 48:1-35). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Eze 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Ge 15:8; Ex 23:31; De 11:24; Jos 1:4; 1Ki 4:21; 2Ch 9:26; Isa 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and Eze 48:1-35.

6. light … not … clear … dark — Jerome , Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (Am 5:18). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare Job 31:26). Calvin translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly distinguish between day and night. English Version accords with Zec 14:7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingled with joys.

7. one day —a day altogether unique, different from all others [ Maurer ]. Compare "one," that is, unique (So 6:9; Jer 30:7). Not as Henderson explains, "One continuous day, without night" (Re 22:5; 21:25); the millennial period (Re 20:3-7).

known to … Lord —This truth restrains man's curiosity and teaches us to wait the Lord's own time (Mt 24:36).

not day, nor night —answering to "not … clear nor … dark" (Zec 14:6); not altogether daylight, yet not the darkness of night.

at evening … shall be light —Towards the close of this twilight-like time of calamity, "light" shall spring up (Ps 97:11; 112:4; Isa 30:26; 60:19, 20).

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

former sea —that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.

hinder sea —the west or Mediterranean.

summer … winter —neither dried up by heat, nor frozen by cold; ever flowing.

9. king over all … earth —Isa 54:5 implies that this is to be the consequence of Israel being again recognized by God as His own people (Da 2:44; Re 11:15).

one Lord … name one —Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manifestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one in spirit already, even as God is one (Eph 4:3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (Joh 17:21, 23). Then shall there be "a pure language, that all may call upon the name of the Lord with one consent" (Zep 3:9). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which it was established shall have been accomplished, "that God may be all in all" (1Co 15:24).

10. turned —or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the ) plain" (Isa 40:4).

from Geba to Rimmon —Geba (2Ki 23:8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Jos 15:32), the south border of Judah; not the Rimmon northeast of Michmash. " The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea.

it shall be lifted up —namely, Jerusalem shall be exalted, the hills all round being lowered (Mic 4:1).

inhabited in her place —(Zec 12:6).

from Benjamin's gate —leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (2Ki 14:13).

the first gate —west of the city [ Grotius ]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (Ne 3:6).

the corner gate —east of the city [ Grotius ]. Or the "corner" joining the north and west parts of the wall [ Villalpandus ]. Grotius thinks "corners" refers to the towers there built (compare Zep 3:6, Margin ).

tower of Hananeel —south of the city, near the sheep gate (Ne 3:1; 12:39; Jer 31:38) [ Grotius ].

king's wine-presses —(So 8:11). In the interior of the city, at Zion [ Grotius ].

11. no more utter destruction —(Jer 31:40). Literally, "no more curse " (Re 22:3; compare Mal 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Isa 65:20-22), peace (Isa 2:4), honor (Isa 60:14-16), righteous government (Isa 54:14; 60:18). 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 end everything evil (Ro 8:21) [ Auberlen ].

12. Punishment on the foe, the last Antichristian confederacy (Isa 59:18; 66:24; Eze 38:1-39:29; Re 19:17-21). A living death: the corruption (Ga 6:8) of death combined in ghastly union with the conscious sensibility of life. Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body.

13. tumult —consternation (Zec 12:4; 1Sa 14:15, 20).

lay hold … on … hand of … neighbour —instinctively grasping it, as if thereby to be safer, but in vain [ Menochius ]. Rather, in order to assail "his neighbor" [ Calvin ], (Eze 38:21). Sin is the cause of all quarrels on earth. It will cause endless quarrels in hell (Jas 3:15, 16).

14. Judah … fight at Jerusalem —namely, against the foe: not against Jerusalem, as Maurer translates in variance with the context. As to the spoil gained from the foe, compare Eze 39:10, 17.

15. The plague shall affect the very beasts belonging to the foe. A typical foretaste of all this befell Antiochus Epiphanes and his host at Jerusalem ( 1 Maccabees 13:49; 2 Maccabees 9:5 ).

16. every one … left —(Isa 66:19, 23). God will conquer all the foes of the Church. Some He will destroy; others He will bring into willing subjection.

from year to year —literally, "from the sufficiency of a year in a year."

feast of tabernacles —The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (Ne 8:14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem (Mt 21:8); a pledge of His return to His capital to reign (compare Le 23:34, 39, 40, 42; Re 7:9; 21:3). A feast of peculiar joy (Ps 118:15; Ho 12:9). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, Mt 21:9; compare Ps 118:25, 26) (Joh 7:2, 37). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [ Moore ]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.

17. no rain —including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (Ho 6:3). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (Re 20:7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (Isa 2:2; Mic 5:7). However, Isa 66:19 may imply the converse.

18. if … Egypt go not up —specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment which Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague … . Because the guilty are not affected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). Ps 105:32 mentions "rain" in Egypt. But it is not their main source of fertility.

19. punishment —literally, "sin"; that is, "punishment for sin."

20. shall there be upon the bells —namely, this inscription, "Holiness to the Lord," the same as was on the miter of the high priest (Ex 28:36). This implies that all things, even the most common, shall be sacred to Jehovah, and not merely the things which under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells attached to horses are found represented on the walls of Sennacherib's palace at Koyunjik.

pots … like … bowls —the vessels used for boiling, for receiving ashes, &c., shall be as holy as the bowls used for catching the blood of the sacrificial victims (see on Zec 9:15; 1Sa 2:14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for the marriage feast of the Lamb will be celebrated in heaven (Re 19:1-21), and on earth it will be a Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (Isa 1:26; Eze 45:1-25) [ Roos ].

21. every pot —even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things and persons to Jehovah. take of them —as readily as they would take of the pots of the temple itself, whatever number they wanted for sacrifice. no … Canaanite —no unclean or ungodly person (Isa 35:8; 52:1; Joe 3:17). Compare as to the final state subsequent to the millennium, Re 21:27; 22:15. Maurer not so well translates "merchant" here, as in Pr 31:24. If a man would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worship [ Moore ].

THE BOOK OF MALACHI Commentary by A. R. Faussett

INTRODUCTION

Malachi forms the transition link between the two dispensations, the Old and the New, "the skirt and boundary of Christianity" [ Tertullian ], to which perhaps is due the abrupt earnestness which characterizes his prophecies. His very name is somewhat uncertain. Malachi is the name of an office, rather than a person, "My messenger," and as such is found in Mal 3:1. The Septuagint favors this view in Mal 1:1; translate, not "by Malachi," but "by the hand of His messenger" (compare Hag 1:13). Malachi is the last inspired messenger of the Old Testament, announcing the advent of the Great Messenger of the New Testament. The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet. Still it hence appears that Malachi was by some old authorities not regarded as a proper name. The analogy of the headings of other prophets, however, favors the common view that Malachi is a proper name. As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. Like that ruler, he presupposes the temple to have been already built (Mal 1:10; 3:1-10). Both alike censure the abuses still unreformed (Ne 13:5, 15-22, 23-30), the profane and mercenary character of the priests, the people's marriages contracted with foreigners, the non-payment of the tithes, and want of sympathy towards the poor on the part of the rich (Ne 6:7) implies that Nehemiah was supported by prophets in his work of reformation. The date thus will be about 420 B.C. , or later. Both the periods after the captivity (that of Haggai and Zechariah, and that of Malachi) were marked by royal, priestly, and prophetic men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restoration came secondarily. Only a colony of fifty thousand settled with Joshua and Zerubbabel in Palestine (Ezr 2:64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezr 9:6-15; Ne 1:3). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city—a work effected by Ezra and Nehemiah, with the aid of Malachi, in a period of about half a century, ending with the deaths of Malachi and Nehemiah in the last ten years of the fifth century B.C. ; that is, the "seven weeks" (Da 9:25) put in the beginning of the "seventy" by themselves, to mark the fundamental difference between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixty-two weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy weeks thus begin with the seventh year of Artaxerxes who allowed Ezra to go to Jerusalem, 457 B.C. , in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements and reintroducing the law; while Nehemiah did the outer work of rebuilding the city and restoring the national polity [ Auberlen ]. Vitringa makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 B.C. , the date of Artaxerxes' death (Ne 13:6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew. Moore distinguishes six portions: (1) Charge against Israel for insensibility to God's love, which so distinguished Israel above Edom (Mal 1:1-5). (2) The priests are reproved for neglect and profanation (Mal 1:6-2:9). (3) Mixed marriages, and the wrongs done to Jewish wives, are reproved (Mal 2:10-16). (4) Coming of Messiah and His forerunners (Mal 2:17-3:6). (5) Reproof for tithes withheld (Mal 3:7-12). (6) Contrast between the godly and the ungodly at the present time, and in the future judgment; exhortation, therefore, to return to the law (Mal 3:13-4:6).

The style is animated, but less grand, and the rhythm less marked, than in some of the older prophets.

The canonicity of the book is established by the references to it in the New Testament (Mt 11:10; 17:12; Mr 1:2; 9:11, 12; Lu 1:17; Ro 9:13).