Zacarias 14
John MacArthur · Citado em PreceptAustin
Zacarias 14
MacArthur - Later in the book (Joel 2:18ff.; 3:1, 18–21), the Day of the Lord (the occasion when God pours out His wrath on man) results in blessing and exoneration for God’s people and judgment toward Gentiles (Isa 13:6; Eze 30:3), but here Joel directs the warning toward his own people. The Day of the Lord is speedily approaching; unless sinners repent, dire consequences await them. (Study Bible) When the spoil taken from you will be divided among you - The NET Bible says "A day of the LORD is about to come when your possessions will be divided as plunder in your midst." You is Israel and to have spoil taken from Israel signifies she has been defeated in battle. Feinberg - The spoil, contrary to usual practice, is leisurely divided in the midst of the city, showing how completely she will be overthrown and how secure her enemies will feel in their victory over her. This is indeed the severest and most devastating of all Jerusalem’s sieges. Evidently the last great attack against Jerusalem on the part of the allied nations will issue in an initial success. We concur in B. W. Newton’s observation: “As far as I am aware, this first verse of Zechariah xiv is the only place in Scripture in which this last triumph of the Gentiles over Jerusalem is described.” Other Scriptures dwell on the final stage of the battle when the Gentiles are defeated. (The Great Consummation: Israel’s Deliverance and God’s Earthly Kingdom, 14:1-21) Charles Feinberg - Oriental armies carried large amounts of gold and silver with them on their march (2 Ch 20:25). Apparel is often mentioned in lists of spoil, because it was an important item of wealth in the East. (Note Judg 5:30 and 2 Ki 7:15.) (The Minor Prophets) Twice Zechariah uses shalal noting that the Lord will make the nations plunder Israel (Zech. 2:9; 14:1). The word sometimes holds out hope for Israel, such as Jeremiah’s promise that Babylon will be “plundered” (Jer 50:10). Tragically, Judah often found herself in the role of the one being plundered by a marauding nation (Ezek 7:21; 29:19). In the same way, Zech 14:1 tells the tragic story of that future day in which Jerusalem will become the spoil for the Gentile nations. Spoil (07998)(shalal) is a masculine noun which means spoils, plunder, booty, all referring to what is taken by force or violence usually in the context of war and taking spoils was sometimes one of the principle motivations for going to war. Military raids were sometimes ill-disguised plundering expeditions, such as the ill-fated Amalekite raid against Ziklag described in 1 Samuel 30:16, 19, 20, 22, 26. Sometimes shalal was seized as an act of political aggression (Esther 3:13; 8:11). Taking plunder or spoil was an act of aggression by the wicked on the weak or righteous (Pr 1:13). Herman Austel - God permitted Israel to take spoil in most battles (Deut. 20:14). This consisted of women, children, cattle and valuable goods. That a portion at least of the spoil was commonly dedicated to the Lord and used in connection with the tabernacle or temple service is evident from 2 Samuel 8:12 and especially 1 Chron. 26:27, in which David is said to dedicate part of the spoils of victory to the Lord. There were some occasions when the taking of spoil was not permitted, such as on the victory over Jericho or when an idolatrous Israelite city was to be destroyed (Deut. 13:17). Similarly when Saul was sent to exterminate the Amalekites, no spoil was to be taken (1 Samuel 15). The Scripture is very clear that the downfall and spoiling of cities is not an accident of military or political history, but that here also God is in sovereign control. Thus Jerusalem is given into the hands of foreigners (Ezekiel 7:21), and in Isaiah 10:6 God sends the Assyrian armies as his instruments of judgment to take spoil. That God will not allow the nations to plunder his people forever is clear from Zech. 2:8 [H 12] and Habakkuk 2:8, and in Jeremiah 50:10 it is Babylon's turn to be despoiled. The tables are turned also on Gog in Ezekiel 39:10. Ill-gotten gain is called spoil in Proverbs 1:13, and in Isaiah 10:2 a corrupt administration takes advantage of those who are defenseless, and makes widows their spoil. The great joy and the exuberant celebrations attendant on the division of spoils (cf. 1 Samuel 30:16) becomes a point of comparison with the joy of an Israel finally freed from the yoke of oppression in Isaiah 9:3. The Psalmist (Psalm 119:162) rejoices over the treasure of God's word as others rejoice over spoil. The division of spoil is used as a symbol of the fulfilled triumph of Jesus the Messiah (Isaiah 53:12). (Theological Wordbook of the Old Testament) Gilbrant - "Booty" is the wealth of a person which is seized by another. In the Hebrew Bible, the only context in which this act is allowed is in the context of war. Booty was the main compensation for most soldiers in armies throughout history. There are categories of types of property which are mentioned as booty. Persons were acceptable booty (Dt. 20:14; 2 Chr. 28:8; Jer. 45:5, 50:10; Zech. 2:9). Livestock and clothing were common types of booty (Jdg. 5:30; 1 Sam. 14:32; Jer. 49:32). The rest of the objects of booty are covered under the nebulous rubric, "the booty of the city" (Josh. 8:2). Booty probably consisted of any moveable property which the individual could carry. An extension of the concept is found in Pr 31:11, in one of the proverbs of Lemuel. In the section devoted to the ideal wife, he asserts that such a woman will work continually and produce wealth for the household. Indeed, the husband will have no lack of shālāl on account of her. The noun is translated as "gain." The wealth referred to as being accumulated by this woman is not wealth that the husband earns, and thus, he has access to wealth which he did not create (cf. the usage of the verb in Ruth 2:16). That is not to say that the wealth she creates is hers, as all wealth produced in the estate of her husband would have been his in this culture. (The Complete Biblical Library Hebrew-English Dictionary ) Shalal - 74x in 65v - booty(11), gain(1), plunder(3), possessions(1), spoil(57), spoiler(1).Ge 49:27; Ex 15:9; Nu 31:11-12; Deut. 2:35; Deut. 3:7; Deut. 13:16; Deut. 20:14; Jos. 7:21; Jos. 8:2; Jos. 8:27; Jos. 11:14; Jos. 22:8; Jdg. 5:30; Jdg. 8:24; Jdg. 8:25; 1 Sam. 14:30; 1 Sam. 14:32; 1 Sam. 15:19; 1 Sam. 15:21; 1 Sam. 30:16; 1 Sam. 30:19; 1 Sam. 30:20; 1 Sam. 30:22; 1 Sam. 30:26; 2 Sam. 3:22; 2 Sam. 8:12; 2 Sam. 12:30; 2 Ki. 3:23; 1 Chr. 20:2; 1 Chr. 26:27; 2 Chr. 14:13; 2 Chr. 15:11; 2 Chr. 20:25; 2 Chr. 24:23; 2 Chr. 28:8; 2 Chr. 28:15; Est. 3:13; Est. 8:11; Ps. 68:12; Ps. 119:162; Prov. 1:13; Prov. 16:19; Prov. 31:11; Isa. 8:1; Isa. 8:4; Isa. 9:3; Isa. 10:2; Isa. 10:6; Isa. 33:4; Isa. 33:23; Isa. 53:12; Jer. 21:9; Jer. 38:2; Jer. 39:18; Jer. 45:5; Jer. 49:32; Jer. 50:10; Ezek. 7:21; Ezek. 29:19; Ezek. 38:12; Ezek. 38:13; Dan. 11:24; Zech. 2:9; Zech. 14:1 NET Note on day - The eschatological Day of the Lord described here (and through Zech 14:8) is considered by many interpreters to refer to the period known as the Great Tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the LORD (Zech 14:9–21). For other OT and NT references to this aspect of the day of the LORD see Amos 9:8–15; Joel 1:15–2:11; Isa 1:24–31; 2:2–4; 4:2–6; 26:16–27:6; 33:13–24; 59:1–60:22; 65:13–25; Jer 30:7–11; 32:36–44; Ezek 20:33–44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31–46; Rev 19:11–16. Jon Courson - The day of the Lord is the time when the Lord intervenes directly, physically, obviously in human history. In Hebrew culture, the day begins with the setting rather than with the rising of the sun. Therefore, although the day of the Lord begins in the darkness of the Tribulation, it ends in the glorious brightness of Jesus' Second Coming. (Jon Courson's Application Commentary) David Reagan tells of an experience that relates to Zechariah's prophecy in chapter 14... The Amillennial viewpoint of end time Bible prophecy is the majority view within the Church today — held by both the Catholic church and most mainline Protestant denominations. Amillennialists are those who believe that Jesus is currently reigning over all the world from Heaven through the Church. They therefore believe that we are in the Millennium now — that it began at the Cross and will continue until the Second Coming. They do not believe that Jesus will ever return to this earth to reign from Jerusalem. To sustain their viewpoint, Amillennialists must spiritualize most end time prophecies, arguing that they do not mean what they say. Thus, for example, they dismiss the fact that in Revelation 20 we are told six times that the Millennium will last 1,000 years. Amillennialists reject the thousand years as being “figurative in nature,” meaning only a long period of time. One interesting thing I have noticed over the years about Amillennialists is that they have little or no knowledge of the end time prophecies contained in the Hebrew Scriptures. Most Amillennialists I have encountered believe that the only place in the Bible that the Millennium is mentioned is Revelation 20. A Personal Experience - Let me give you an example of what I am talking about. Several years ago I was invited to make a presentation to a very large Christian convention. Specifically, I was asked to speak on the topic, “Why I Believe Jesus Will Return to Reign on the Earth.” I was told I would have 30 minutes to make the presentation. When I asked why I was being allotted such a short period of time, I was told, “It’s because there is going to be another speaker who will tell why he does not believe there will be a future reign of Jesus on the earth. Each of you will speak 30 minutes, and then there will be 30 minutes for questions and answers.” I accepted the invitation. The other speaker turned out to be a distinguished professor of theology from a Bible College. I knew my audience would be made up of people who believed that a future reign of Jesus on this earth is mentioned only one place in the Bible — in Revelation 20. So, I decided to spend all my time talking about one passage in the Old Testament — the prophecy contained in Zechariah 14:1-9. This prophecy states that a day will come when Jerusalem will be surrounded by enemy forces. Half the city will fall, and then the Lord will return to the Mount of Olives. When His feet touch the mountain, it will split in half, and the Jewish remnant will flee from the city and hide in the cleavage of the mountain. The Lord will then speak a supernatural word, and all the enemy forces will be instantly destroyed. And at that point, “…the Lord will be king over all the earth” (verse 9). The other speaker, who followed me, totally ignored my presentation. He read an academic paper based on the opinions of theologians and not the Scriptures. When the time came for questions, the other speaker was asked, “What is your explanation of Zechariah 14:1-9?” His exact words in response were, “I have no idea what that passage means, but I can assure you that it has been fulfilled somewhere at sometime.” (from The Millennium in the Old Testament) Zechariah 14:2 For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. I will gather all the nations: De 28:9-14 Isa 5:26 Jer 34:1 Da 2:40-43 Joe 3:2 Mt 22:7 Lu 2:1 the city will be captured: Mt 23:37,38 24:15,16 Mk 13:14,19 Lu 19:43,44 21:20-24 the houses plundered: Isa 13:16 La 1:10 5:11,12 Am 7:17 Mt 24:19-21 the rest of the people: Lu 21:24 will not be cut off from the city: Zec 13:8,9 Isa 65:6-9,18 Mt 24:22 Ro 9:27-29 Ga 4:26,27 Zec 14:2 NLT I will gather all the nations to fight against Jerusalem. The city will be taken, the houses looted, and the women raped. Half the population will be taken into captivity, and the rest will be left among the ruins of the city. THE LAST SIEGE OF JERUSALEM For - This term of explanation explains how Israel's defeat in Zechariah 14:1 will come about. Notice that God is now speaking directly whereas verse 1 was indirect. If you noticed the title of this section, it is not entirely accurate. Zechariah describes the last siege of the Holy City in this present age, but John describes a final siege at the end of the 1000 year Messianic Age in Rev 20 writing that... When the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city (JERUSALEM), and fire came down from heaven and devoured them. 10 And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. (Revelation 20:7-13-note) So perhaps a more accurate title of Zechariah 14:1 would be the "Final Defeat of Jerusalem," for the battle in Revelation 20 will be as they say "no contest!" Jesus wins forever! Satan loses forever! Evil once and for all time and eternity is obliterated from existence! Hallelujah! This is a good reminder for any believer enduring difficulties today. Moody Bible Commentary - I will gather all the nations. Israel is to remember that as devastating as these events will be, God is directing them for an ultimately good purpose. This is a good reminder for any believer enduring difficulties today. The ESV Study Bible says this verse "predicts a future time that is not specified in Zechariah." Well, perhaps not a specific date or hour, but definitely in the context of the return of the Messiah as noted in the next passage. So the "time" is on that day, the Day of the Lord, the Lord's perfect timing when He finally intervenes to put an end to the godlessness and Anti-Semitism that has infected the world for millennia. I will gather all the nations against Jerusalem (which is ironic as it means "City of Peace"!) to battle - "I will gather" clearly indicates that it is the sovereign God of the universe Who does the gathering, undoubtedly in a way similar to that described in Proverbs 21:1 "The king’s heart is like channels of water in the hand of the LORD; He turns it wherever He wishes." As one has said "History" is "HIS-STORY!" Passages like this at first glance can seem confusing but we must remember that God is not the Author of evil and as James 1 says "God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust." (James 1:13-14) And we must also remember God has a sovereign purpose for His Chosen People, even as described by Joseph who declared " “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive." (Ge 50:20) And indeed, when the smoke clears from the battle, Israel (and all believers) will see that God's purpose was "to preserve many people alive," that they might enter into the glorious Kingdom of Messiah described in Zechariah 14:9-21). The place of gathering is described by John And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; 14for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. 15 (“Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.”) 16 And they gathered them together to the place which in Hebrew is called Har-Magedon. (Revelation 16:13-16-note) Comment: This description is most accurately termed the Campaign of Armageddon which will be waged against God and His people and will be brought to an abrupt termination when the King o kings returns (Rev 19:11-16-note) and defeats all of His and Israel's enemies (Rev 19:17-21-note). See also Arnold Fruchtenbaum's proposed sequence (this is only a suggested sequence). All the nations - see similar passages Ezek 38:1-23; Joel 3:1–3; Mic 4:11–13. This phrase does not mean all physically will be gathered, but is a figure of speech (hyperbole), but indicates anti-Semitism is global and the forces of the enemy are great (undoubtedly numerically greatly out numbering the forces of tiny Israel, just as was the case when Israel declared her statehood May 14, 1948 (see description of these incredible events). In this gloomy future day for the nation of Israel, her extremity would be God's opportunity, which of course would make it obvious to the Jews "from whence came their help" (cf Ps 121:1-2, 124:1). Feinberg on on the nations - This is the universal confederacy of the armies of the nations described in Psalm 2 ("The kings of the earth take their stand And the rulers take counsel together Against the LORD and against His Anointed" - Ps 2:2), Joel 3 ("I will gather all the nations and bring them down to the valley of Jehoshaphat. Then I will enter into judgment with them there On behalf of My people and My inheritance, Israel,- Joel 3:2), Ezekiel 38-note and Ezekiel 39-note, Revelation 16 and 19. (The Great Consummation: Israel’s Deliverance and God’s Earthly Kingdom, 14:1-21) Against Jerusalem - God's judgment here is supernaturally transformed into God's blessing in Zechariah 14:9-11, 16-21. And the city will be captured, the houses plundered, the women ravished - The city of course is Jerusalem (listen to Yerushalayim), the Holy city of God, the future dwelling place of the King of kings. But now it lies in the hand of the enemy. Klein - The eschatological armies will triumph over Jerusalem and will utterly devastate every home by stealing its food and all other contents that possess any monetary value. The violation of the vanquished female inhabitants also follows in a line of abusive behavior that goes back millennia. The rapacity of soldiers who wield total control over the populace but exercise limited control over their behavior has often led to wide scale sexual abuse. Zechariah warned that in the final battle in the end times, the women of Zion would not escape this brutal indignity. (NAC) And half of the city exiled - The place of exile is not stated. But the rest of the people will not be cut off from the city - NLT paraphrases it "the rest will be left among the ruins of the city." Therefore in the midst of devastation and ruin, God gives a ray of hope describing this remnant of the Jewish populace which will not be taken away from Jerusalem but which remain in the city. The fact that the next verse describes the Lord's intervention adds support that this remnant has reason to hope. See also the study of the doctrine of the remnant. Cut off is the verb karath which suggests a severe stroke. The Septuagint uses the verb exolothreuo which means to utterly destroy. The implication is that those not part of the rest of people will be dealt with in a severe manner (this of course is implied also by the verbs captured...plundered...ravished). Rest (03499)(yether from yathar = to remain over) means "remainder, the rest, abundance, excellence, a cord. The word refers to that which is left over: the produce of a field not used by people (and left for beasts) (Ex. 23:11); the years of a life span not yet finished (Isa. 38:10); temple vessels besides the ones specifically mentioned (Jer. 27:19). The word also signifies abundance as what was left beyond the necessities of life (Job 22:20; Ps. 17:14). In Genesis 49:3, the word means excellence, referring to the extra honor and power accorded to the firstborn. The word may refer to the cord of a tent or to a bowstring (Job 30:11; Ps. 11:2), both apparently derived from the idea of a string hanging over something, being extra. The word may be used adverbially to mean abundantly or exceedingly (Dan. 8:9)." (Complete Word Study Dictionary – Old Testament) Yether is a masculine noun that means "remainder" or "excess." Exodus 10:5 states that the Egyptians will suffer a plague of locusts which will consume the "remaining" food spared from the devastating hailstorm. Ex 23:11 commands the Israelites to allow the land to remain idle in the seventh year. The poor were to be allowed to eat of the land idled and of what they leave ("residue"), the beasts of the field could eat. Leviticus 14:17 instructs the priest to take of the rest ("residue") of the oil poured into his left hand and put it on the right ear, the thumb of the right hand and the big toe of the right foot of the person declared cured of leprosy. 1 Kings 11:41 tells that the "rest" of the deeds of Solomon are recorded in the "book of the acts of Solomon." 2 Kings 24:5 says that the "rest" of Jehoiakim's deeds are recorded in the "book of the chronicles of the kings of Judah." (Complete Biblical Library Hebrew-English Dictionary) Yether - 98x in 89v - abundance(2), exceedingly(1), excellent(1), fully*(1), leave(1), left(3), more*(1), preeminent(2), remainder(5), remained*(1), remaining(1), remnant(5), rest(71), what(3). Gen. 49:3; Exod. 10:5; Exod. 23:11; Lev. 14:17; Num. 31:32; Deut. 3:11; Deut. 3:13; Deut. 28:54; Jos. 12:4; Jos. 13:12; Jos. 13:27; Jos. 23:12; Jdg. 7:6; 1 Sam. 13:2; 2 Sam. 10:10; 2 Sam. 12:28; 2 Sam. 21:2; 1 Ki. 11:41; 1 Ki. 12:23; 1 Ki. 14:19; 1 Ki. 14:29; 1 Ki. 15:7; 1 Ki. 15:23; 1 Ki. 15:31; 1 Ki. 16:5; 1 Ki. 16:14; 1 Ki. 16:20; 1 Ki. 16:27; 1 Ki. 22:39; 1 Ki. 22:45; 1 Ki. 22:46; 2 Ki. 1:18; 2 Ki. 8:23; 2 Ki. 10:34; 2 Ki. 12:19; 2 Ki. 13:8; 2 Ki. 13:12; 2 Ki. 14:15; 2 Ki. 14:18; 2 Ki. 14:28; 2 Ki. 15:6; 2 Ki. 15:11; 2 Ki. 15:15; 2 Ki. 15:21; 2 Ki. 15:26; 2 Ki. 15:31; 2 Ki. 15:36; 2 Ki. 16:19; 2 Ki. 20:20; 2 Ki. 21:17; 2 Ki. 21:25; 2 Ki. 23:28; 2 Ki. 24:5; 2 Ki. 25:11; 1 Chr. 19:11; 2 Chr. 13:22; 2 Chr. 20:34; 2 Chr. 25:26; 2 Chr. 26:22; 2 Chr. 27:7; 2 Chr. 28:26; 2 Chr. 32:32; 2 Chr. 33:18; 2 Chr. 35:26; 2 Chr. 36:8; Neh. 2:16; Neh. 4:14; Neh. 4:19; Neh. 6:1; Neh. 6:14; Job 22:20; Ps. 17:14; Ps. 31:23; Prov. 17:7; Isa. 38:10; Isa. 44:19; Isa. 56:12; Jer. 27:19; Jer. 29:1; Jer. 39:9; Jer. 52:15; Ezek. 34:18; Ezek. 48:23; Dan. 8:9; Joel 1:4; Mic. 5:3; Hab. 2:8; Zeph. 2:9; Zech. 14:2 Feinberg - The prophecy has been understood by some of the Church Fathers to refer to the destruction of Jerusalem by the Romans. This cannot be the overthrow of the city by Titus, because he was not at the head of all nations, nor did he leave half of the population. Too, the passage cannot be speaking of the Babylonian conquest of Jerusalem, because the greater part of the people were exiled and later the remnant suffered the same treatment. Compare 2 Kings 25:11. Half of the population will go into captivity, but the other half will constitute the remnant. To the literal interpretation of this prophecy it has been objected that it would be a physical impossibility for all nations to assemble in battle against Jerusalem. Newton correctly states: “It should also be observed that when nations are described as being gathered as nations, it is not meant that every individual comes, but they who are governmentally and executively the constituted representatives of their power.” (The Great Consummation: Israel’s Deliverance and God’s Earthly Kingdom, 14:1-21) Zechariah 14:3 Then the LORD will go forth and fight against those nations, as when He fights on a day of battle. Then the LORD will go forth and fight against those nations Zec 2:8,9 10:4,5 12:2-6,9 Isa 63:1-6 66:15,16 Da 2:34,35,44,45 Joel 3:2,9-17 Zep 3:19 Hag 2:21,22 Rev 6:4-17 8:7-13 as when He fights on a day of battle: Ex 15:1-6 Jos 10:42 2 Ch 20:15 A CRUCIAL TIME PHRASE "THEN" AT THE END OF THIS AGE Then (at that time; at the time in question, at that point in time, at that moment, on that occasion) - Always pay close attention to this "time sensitive" conjunction, especially in passages like this which are clearly eschatological (prophetic), for this word will give you a clue as to the sequence of events. Jehovah-Jesus will come when Jerusalem's fate looks to be sealed. NET Note on the LORD will go forth and fight against those nations - Go forth is a phrase that recalls kings going forth in battle (cf 2Sa 11:1+ where King David did not "go forth!"). The statement the LORD will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” (MORE ACCURATELY THE Campaign of Armageddon) a battle in which the LORD delivers his people and establishes his millennial reign (cf. Joel 3:12, 15–16; Ezek 38–39; Rev 16:12–21; 19:19–21). David
Zacarias 14
MacArthur- The prophet transitions from the historical invasion of Judah by Babylon to the future day of the Lord. He speaks of the Great Tribulation, when the Lord will gather all the nations for judgment (cf. Joel 3:1, 2, 12–17; Zechariah 12:2, 3; Zech 14:2; Mt 24:21). The faithful remnant, presumably the meek of Zephaniah 2:1–3, are exhorted to wait in trust for Him to carry out His judgment. (MacArthur Study Bible) Warren
Zacarias 14
MacArthur commenting on Isa 26:20 writes that "Israel’s final restoration was not immediately at hand. Hence she had to continue praying in solitude for that restoration until the time of God’s indignation would pass. (MacArthur Study Bible) J Duane Lindsey - Isaiah wrote that the future remnant should hide during the time of distress (God’s wrath in the Tribulation), knowing that deliverance from the Lord will come. Eventually the Lord will set matters right by punishing people … for their sins. All sins will be made known (the earth will disclose the blood shed upon her), whether they have been done in secret or in public. These words would have encouraged the remnant in Isaiah’s day to remain true to the LORD, knowing that He will eventually judge sin. After that judgment is accomplished, believers will be able to sing the song recorded in Isaiah 26:1-21. (Bible Knowledge Commentary) Warren
Zacarias 14
MacArthur on Azel - It is best understood as a place E of Jerusalem, marking the eastern end of the newly created valley. Though exact identification is unknown, it is possibly the Valley of Jehoshaphat or Valley of Decision (cf. Joel 3:12, 14) which will be for judgment of the nations and for the escape of the half who were not captured (v. 2) (MacArthur Study Bible) As you fled before the earthquake in the days of Uzziah king of Judah: This speaks of urgency needed in order to escape the earthquake in Uzziah's day. Earthquakes were quite common in Palestine, so this one must have been of special violence for the memory of it to linger some two centuries. Amos 1:1 seems to allude to this earthquake writing "in the days of Uzziah king of Judah...two years before the earthquake." So just as they fled for their lives in Uzziah's day, so too must the remnant flee in the Time of Jacob's Distress (Jeremiah 30:7-note) Feinberg - This must have been an unusually severe disturbance, for two centuries had already passed since its occurrence, yet it is set forth here for comparison (Amos 1:1 - Ed: Amos was written circa 760 B.C. and Zechariah was written circa 520-480 B.C). (The Great Consummation: Israel’s Deliverance and God’s Earthly Kingdom, 14:1-21) Klein - The earthquake in the days of King Uzziah (mid eighth century BC) must have been so frightening that it held a place of prominence in Judah’s corporate memory generations later. Josephus related the cause of the earthquake in Uzziah’s day to Uzziah’s attempt to offer incense in the temple over the protests of the priests. So dramatic was the earthquake that the book of Amos dates the prophecy in terms of this seismic event: (Amos 1:1) (NAC) Merrill - Recent research at Hazor gives evidence of such a seismic event in 760 B.C., one that must have been so significant as to provide a point of reference 250 years later....This is no mere earthquake in Zechariah, however, but a shaking of the whole universe as YHWH comes in judgment. (Ibid) There is a modern spiritual song entitled Hosanna (play) and one of the lines reminds me of this incredible future supernatural (naturally illogical) geological transformation.... I see the King of glory Coming in the clouds with fire And the whole earth shakes The whole earth shakes. And my guess is that in that day all the godless of this shaking world will themselves be shaking, as they realize the One Whom they spurned and scoffed at, even using His Holy Name Jesus or Christ as a profane curse word, that this One coming with GREAT GLORY (Mt 24:30-note) is not a figment of their imagination, but is really returning with eyes like fire to judge the world once and for all! Then (at that time; at the time in question, at that point in time, at that moment, on that occasion) - This "time sensitive" conjunction occurs 4 times in Zechariah 14 (Zech 14:3, 5, 16, 18) and in eschatological (prophetic) passages is very useful to identify, for "then" will help you see the sequence of events. Jehovah-Jesus will come when Jerusalem's fate looks to be sealed. The previous "then" described the LORD going forth to fight and His feet standing on the Mount of Olives. Now Zechariah uses another "then" which is followed again by the verb "come." Remembering that "then" signifies sequence in a series of events this "coming" of the LORD is not that described in Zech 14:3, but must refer to a subsequent "coming," which is discussed below. The LORD, my God, will come and all the holy ones with Him - To where will the King of kings come? Presumably He is coming to Jerusalem. The holy ones with him include the followers of Christ, who followed Him in life as His disciples and now will follow Him to His true triumphal entry into Jerusalem. If we integrate the parallel text in Revelation 19, He will come riding on a white horse (although admittedly for His feet to touch the Mount of Olives, He would have had to dismount). If this scenario is accurate it could represent His TRUE triumphal entry into Jerusalem, arriving not on a colt or donkey when He came as the Suffering Servant the first time, but riding on a white horse which was typical of ancient oriental conquerors entering a conquered city. Charles Feinberg - Then the gaze of the prophet is directed to the Messiah Himself, coming with His holy ones who are both angels and redeemed humanity. His heart is so filled with the vision that he changes to direct address (Isa 25:9 And it will be said in that day, “Behold, this is our God for whom we have waited that He might save us. This is the LORD for whom we have waited; Let us rejoice and be glad in His salvation.”). For the constituency of this company see Matthew 24:30-31 (angels) and 1 Corinthians 15:23 and 1 Th 3:13-note (so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.); 1 Th 4:14 (redeemed men). Thank God, He that promised to come will come and with great power and glory. (The Minor Prophets) Feinberg summarizes the text to this point noting that Zechariah 14:1-5 "have given us the results for Israel in Messiah’s coming; Zech 14:6–11 treat of the consequences for the land of Israel in the coming of Messiah; Zech 14:12–19 deal with the results for the nations in Messiah’s coming; and Zech 14:20, 21 portray the issue for holiness in the appearing of Messiah. How much is dependent upon the blessed event of the return of our gracious Lord! No wonder all creation, animal and human, groans and longs for that hour (Ro 8:18–25). (The Great Consummation: Israel’s Deliverance and God’s Earthly Kingdom, 14:1-21) Zechariah 14:6 In that day there will be no light; the luminaries will dwindle. there will be no light: Ps 97:10,11 112:4 Pr 4:18,19 Isa 50:10 60:1-3 Ho 6:3 Lu 1:78,79 Joh 1:5 12:46 Eph 5:8-14 Col 1:12 2Pe 1:19 Rev 11:3,15 NET Zechariah 14:6 On that day there will be no light– the sources of light in the heavens will congeal. ESV Zechariah 14:6 On that day there shall be no light, cold, or frost. (Marginal note - Compare Septuagint, Syriac, Vulgate, Targum; the meaning of the Hebrew is uncertain.) NLT Zechariah 14:6 On that day the sources of light will no longer shine, THE LIGHT OF THE WORLD CHANGES THE LIGHTS OF THE WORLD! The reader should understand that verses 6 and 7 are very difficult to translate from the original Hebrew and the interpretation is likewise very difficult. It follows that these notes will only attempt to give you a sense of the gist of the passages and not seek to render a dogmatic interpretation. The events the prophet describe in these passages to a certain degree are beyond our human comprehension. We should not be surprised that the return of the King to the world He spoke into existence would be attending by remarkable changes in the realm of nature. In that day - The Day of the LORD. Recall that this time phrase is a "key phrase" in the interpretation of this last prophetic unit, Zechariah 12-14. In that day occurs 17x in 16v in Zechariah 12-14 (Zech. 12:3; Zech. 12:4; Zech. 12:6; Zech. 12:8; Zech. 12:9; Zech. 12:11; Zech. 13:1; Zech. 13:2; Zech. 13:4; Zech. 14:4; Zech. 14:6; Zech. 14:8; Zech. 14:9; Zech. 14:13; Zech. 14:20; Zech. 14:21). If one is confused about this "key phrase," then frankly one has lost one of the Spirit's primary "keys" tying together and unlocking these incredible prophecies. The diligent student seeking to rightly divide the Word of truth will patiently interrogate each of these 17 uses by prayerfully asking the 5W/H questions. Nevertheless, some commentators continue to have difficulty determining the timing of the phrase in that day. For example, the respected resource, the ESV Study Bible comments "It is difficult to determine what period of time is being indicated by the remarkable prophecies in this entire chapter, whether a future time in this present age, or a future millennial kingdom and the rebellion that follows it, or the events that surround Christ’s return and the beginning of the eternal state (see note on Ezek. 40:1-48:35; see also 1 Pet. 1:10-11)." I would submit IT IS NOT DIFFICULT to determine the period of time in this chapter if one reads the passages literally and compares Scripture with Scripture. This is clearly the terminal event in this present age preceding Messiah's establishment of His 1000 year earthly Kingdom that they Jews have been anticipating for millennia (e.g., see the question of the disciples in Acts 1:6 [see note below] “Lord, is it at this time You are restoring (apokathistemi) the kingdom to Israel?”) There will be no light; the luminaries will dwindle - Literally the Hebrew reads "glorious ones will congeal." The will "congeal" or "coagulate" resulting in darkness. In effect the luminaries "congeal" which means to change or cause to change from a soft or fluid state to a firm or solid state. This "supernatural curdling" of the luminaries prevents them from giving off light as they normally did. But these are not normal times, for the Messiah is preparing to establish His Kingdom on earth. Notice that the ESV reads "there shall be no light, cold, or frost" and a number of commentators favor this latter reading. Klein summarizes this verse which is very difficult to translate from the Hebrew - While the Hebrew of v. 6 presents real challenges, the overall meaning of the verse is relatively straightforward. Verse 6 begins the catalog of cosmic changes that the Lord’s arrival will effect. The Lord will reverse aspects of creation to establish the new kingdom he is predicting. The undoing of God’s creative work lays the foundation for what he wants to establish. In other words, demolition precedes construction. Merrill comments, “Whereas Genesis is describing creation out of chaos, Zechariah speaks of chaos out of creation.” (Ibid) Lindsey gives a more general summary of these difficult passages - At any rate the time of Christ’s Second Advent will be accompanied by unparalleled natural phenomena. (BKC) Here are some other passages related to the Second Coming and the remarkable signs in the universe He created... Isa. 13:9-10 Behold, the day of the LORD is coming (WHICH IS WHAT ZECHARIAH IS DESCRIBING IN SOME DETAIL), Cruel, with fury and burning anger, To make the land a desolation; And He will exterminate its sinners from it. 10 For the stars of heaven and their constellations Will not flash forth their light; The sun will be dark when it rises And the moon will not shed its light. Isa 34:4 (Read the context = Isaiah 34:1, 2, 3) And all the host of heaven will wear away, And the sky will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree. Joel 2:10-11 Before them the earth quakes, The heavens tremble, The sun and the moon grow dark And the stars lose their brightness. 11 And the LORD utters His voice before His army; Surely His camp is very great, For strong is he who carries out His word. The day of the LORD is indeed great and very awesome, And who can endure it? Joel 2:30-31 “I will display wonders in the sky and on the earth, Blood, fire and columns of smoke. 31 “The sun will be turned into darkness And the moon into blood Before the great and awesome day of the LORD comes. Joel 3:14-15 Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision. 15 The sun and moon grow dark And the stars lose their brightness. 16 The LORD roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the LORD is a refuge for His people And a stronghold to the sons of Israel. 17 Then you will know that I am the LORD your God, Dwelling in Zion, My holy mountain. So Jerusalem will be holy, And strangers will pass through it no more. Amos 5:18 Alas, you who are longing for the day of the LORD, For what purpose will the day of the LORD be to you? It will be darkness and not light; Matthew 24:29-note “But immediately after the tribulation of those days (IN CONTEXT = THE TERMINATION OF 3.5 YEAR GREAT TRIBULATION - which begins in Mt 24:15-note, and is specifically named in Mt 24:21-note) THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. 30-note “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. Comment: Dear reader if you have time refer to my detailed notes on the interpretation of Mt 24:29-30 to help you discern the timing of the events being described. See especially the section entitled "Unmistakable Cosmic Signs Herald His Coming and the Consummation of the Age." The last part of this passage which the NAS renders as the luminaries will dwindle has been the subject of much debate among Hebrew scholars, but will not be dealt with in these notes. For a more detailed analysis of the issues see Charles Feinberg's scholarly paper The Great Consummation: Israel’s Deliverance and God’s Earthly Kingdom, 14:1-21. Holman Old Testament Commentary - The NIV's no cold or frost follows the ancient versions, but the Hebrew text more literally reads, "The splendid ones [heavenly bodies] will congeal." The NASB's "the luminaries will dwindle" (cp. NKJV) seems to capture the idea of the Hebrew well and explains why there will be no light. Eugene Merrill on dwindle - The meaning is that the loss of light is explained by the congealing of the heavenly bodies, their “thickening” as it were to the point that they cannot shine. Again, the Song of the Sea in Exodus 15 is helpful, for the same verb, “congeal,” is used to speak of the thickening (or, perhaps, hardening) of the depths of the sea so that they could stand like walls on either side (v. 8). Job speaks of his own formation in the womb as a “curdling” like that of cheese as it thickens (Job 10:10). The only other use of the verb, in Zeph. 1:12, also uses the language of a congealing of substance such as wine as a metaphor for insensitive self-confidence. Thus, the luminaries of heaven will become clouded over, thickened or congealed, so that their light will not shine forth. (An Exegetical Commentary) Dwindle (07087)(qapha) means to curdle, congeal, become settled or stagnant. The Lxx translates qapha here with the noun pagos which describes that which is fixed or firmly set (a rocky hill). Pagos was part of the name of the Areopagus in Athens (areios pagos). Gilbrant writes that qapha means "to thicken," and...is used of God's congealing the waters of the Red Sea so the Israelites could cross on dry land (Ex. 15:8). Job metaphorically speaks of being curdled like cheese (Job 10:10). Zephaniah prophesied that the Lord would punish the "complacent, who are like wine left on its dregs" (Zeph. 1:12NIV). The settling action of the wine would thicken the drink. (Complete Biblical Library Hebrew-English Dictionary) Qapha - 4x in 4v - congealed(1), curdle(1), dwindle(1), stagnant(1). Exodus 15:8 “At the blast of Your nostrils the waters were piled up, The flowing waters stood up like a heap; The deeps were congealed in the heart of the sea. Job 10:10 ‘Did You not pour me out like milk And curdle me like cheese; Zephaniah 1:12 “It will come about at that time That I will search Jerusalem with lamps, And I will punish the men Who are stagnant in spirit, Who say in their hearts, ‘The LORD will not do good or evil!’ Zechariah 14:6 In that day there will be no light; the luminaries will dwindle. SUMMARY OF SIMILAR COSMIC SIGNS IN THE OLD AND NEW TESTAMENTS Sun will be darkened: Isa. 13:10 = The sun will be dark when it rises Isa 24:23 = Then...the sun ashamed Jer 4:23-28 = the heavens above be dark Joel 2:10 = The sun and the moon grow dark Joel 3:15 = The sun and moon grow dark, Amos 5:20 = Will not the day of the LORD be darkness Amos 8:9 = the sun go down at noon and make the earth dark in broad daylight Rev. 6:12 = the sun became black as sackcloth made of hair Moon will not give its light: Isa. 13:10 = And the moon will not shed its light. Isa 24:23 = Then the moon will be abashed Ezek. 32:7 = moon shall not give its light Joel 2:10 = The sun and the moon grow dark Joel 2:30-31 = the moon into blood, before the great and awesome Day of the LORD comes Joel 3:15 = The sun and moon grow dark Rev. 6:12 = And I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; The stars: Isa 34:4 = all the host of heaven will wear away...All their hosts will also wither away As a leaf withers from the vine, or as one withers from the fig tree. Joel 3:15 = and the stars lose their brightness Rev. 6:13 = and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind Powers of the heavens: Joel 2:10 = The heavens tremble Hag. 2:6, 21 = I am going to shake the heavens and the earth, the sea also and the dry land...I am going to shake the heavens and the earth. Luke 21:26 = the powers of the heavens will be shaken. Rev. 6:13 = the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. Matthew 24:36-44 An Ordinary Day - Watch therefore, for you do not know what hour your Lord is coming. —Matthew 24:42 An Ordinary Day - Watch therefore, for you do not know what hour your Lord is coming. —Matthew 24:42 While exploring a museum exhibit titled "A Day in Pompeii," I was struck by the repeated theme that August 24, 79 AD began as an ordinary day. People were going about their daily business in homes, markets, and at the port of this prosperous Roman town of 20,000 people. At 8 a.m., a series of small emissions were seen coming from nearby Mount Vesuvius, followed by a violent eruption in the afternoon. In less than 24 hours, Pompeii and many of its people lay buried under a thick layer of volcanic ash. Unexpected. Jesus told His followers that He would return on a day when people were going about their business, sharing meals, and having weddings, with no idea of what was about to happen. "As the days of Noah were, so also will the coming of the Son of Man be" (Matt. 24:37). What surprising joy it would be to welcome our Savior on this ordinary day! Perhaps today! Zechariah 14:7 For it will be a unique day which is known to the LORD, neither day nor night, but it will come about that at evening time there will be light. it will be a unique day : or, the day shall be one, Rev 21:23 22:5 which is known to the LORD: Ps 37:18 Mt 24:36 Mk 13:32 Ac 1:7 15:18 17:26,31 1Th 5:2 it will come about that at evening time there will be light: Isa 9:7 11:9 30:26 60:19,20 Da 12:4 Ho 3:5 Rev 11:15 14:6 Rev 20:2-4 21:3 NET Zechariah 14:7 It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light. KJV Zechariah 14:7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light. ESV Zechariah 14:7 And there shall be a unique day, which is known to the LORD, neither day nor night, but at evening time there shall be light. NLT Zechariah 14:7 yet there will be continuous day! Only the LORD knows how this could happen. There will be no normal day and night, for at evening time it will still be light. Related Passages: Matthew 24:29-30+ “But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. 30 “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. LIKE NOTHING EVER SEEN ON EARTH For it will be a unique day - This future "day will be so epoch-making that the prophet describes it in further detail." (Feinberg). The Hebrew for unique is echad which means one. (Echad is also used twice in Zech 14:9 to describe the day and Messiah's name). This day is unique, a "singular day" that has never occurred before, and is beyond human experience or comprehension. We should not be surprised that the day of His return as victorious King of kings should be unique (cf Matthew 24:29-30+) for so too was the day of His first coming when the shepherds keeping watch over their flock by night were startled, Luke recording that... And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. 10 But the angel said to them, “Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; 11 for TODAY (WHICH I WOULD SUBMIT WAS ALSO A "UNIQUE," ONE OF A KIND DAY IN WORLD HISTORY!) in the city of David there has been born for you a Savior, who is Christ the Lord. (Lk 2:9-11+) Feinberg on unique - The numeral אחד (echad) is employed in the sense of unique, peculiar, solitary, unparalleled by any other (as in Zech 14:9, Ezekiel 7:5, Song 6:9). Which is known to the LORD - Only He knows when it will come and the full scope of the nature of what its coming will bring about on earth. This is one of those passages where we cannot be too dogmatic and will simply have to wait to see what the Lord unfolds in that day. It reminds me of the passage in Deuteronomy which says the "secret things belong to the LORD but the things revealed belong to us and to our sons forever, that we may observe all the words of this law.." (Dt 29:29) While God has granted to us everything necessary for life and godliness (2 Pe 1:3), there are things He chooses to keep to Himself. In the meantime our business is to obey what He has clearly revealed to us and to live in the power of the Spirit, "For now we see in a mirror dimly, but then face to face; now (we) know in part, but then (we) shall know fully just as (we) also have been fully known." (1 Cor 13:12). “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone." In Acts 1:7 Luke records Jesus' words to the disciples shortly before His ascension (Acts 1:9-11) writing "He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority." (See discussion of their question) Thomas McComiskey on known to the LORD - Struggling in symbol to convey the nature of this day, the prophet can only leave its effects in the hands of God. It is known to the Lord and that is sufficient. (Borrow The Minor Prophets) Thomas
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MacArthur - As these Jews are fleeing through this newly created valley, the lights in the world will go out (cf. Isa 13:9-10; Isa 24:23; Joel 2:10; Joel 3:14–16; Mt 24:29-30; Rev 6:12–14) and be replaced by the light of Christ’s glory (cf. Isa 60:19-20). Only the Lord knows the fullness of the plan for that day—when the lights go out and are lit again in the millennial kingdom (cf. Is 30:26; Mal 4:2). (Ibid) HCSB Study Bible - The other worldliness of these events is underscored by the absence of ways to keep track of time. Holman Old Testament Commentary on neither day nor night - Light from neither the sun, moon, nor stars will appear. Jesus predicted such conditions on earth when he returns: "Immediately after the tribulation of those days, the sun will be darkened, and the moon will not shed her light; the stars will fall from the sky, and the celestial powers will be shaken" (Matt. 24:29HCSB). Charles Feinberg - The day will be known only to the Lord in its essential character, for it will not be day nor night. It will not be a mixture of day and night, a murky twilight (νυχθήμερον), as Dods has supposed, but will resemble neither. It will not be day, because the natural sources of light will be withdrawn; not night, because of the supernatural light at evening and the glorious presence of the returned Lord. Compare Psalm 97:3–4. Apparently the course of nature is changed, for the day is darkened to night and the evening sees light. In the hour of deepest gloom and blackness God causes the bright light of His deliverance to shine forth for the distressed ones. (See The Minor Prophets) It will come about that at evening time there will be light - This day will not have the normal pattern of cycling from light to dark, but will be reversed, so that in evening when dark is expected it will be light. Henry
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MacArthur - The highest elevation of the temple mount in Jerusalem is more than 300 ft. lower than the Mt. of Olives, but the topographical alterations described in Zech 14:4, 10 will allow the spring to flow toward the Dead Sea (E) and the Mediterranean Sea (W) (see notes on Eze 47:1–12). It will not dry up in summer, as most Palestinian streams do, but will flow all year, making the desert “blossom like the crocus” (Isaiah 35:1). (Ibid) Lindsey writes that "This year-round provision apparently will promote unsurpassed fertility throughout the land (cf. Isa. 27:6; 35:1–3, 6–7; Amos 9:13–14)." (Ibid) Merrill - Contrary to the normal climatic pattern of Palestine, where the wadis and streams dry up in the summer, this river will flow with its refreshing waters the year round. The Hebrew construction here requires “living” (חַיִּים, ḥayyîm) to function as an adjective and not a genitive noun, so that the idea is not waters that give life but waters that are “alive.” This is a way of describing fast-flowing, sparkling streams that by their constant movement and shifting course appear to be living things. Frequently the term “living water” is translated “running water” (Lev. 14:5, 6, 50, 51, 52; 15:13; Num. 19:17), but in the prophetic literature it is used as a metaphor for YHWH’s blessing (as in our passage) or even for YHWH Himself (Jer. 2:13; 17:13). (Ibid) PRAISE GOD FROM WHOM ALL BLESSINGS FLOW! Play this Doxology Living waters will flow out of Jerusalem - Ezekiel sees this same phenomenon in conjunction with the inauguration of the Messianic Age (See Ezek 47:1-12 below). Ezekiel declared that it would originate from the temple (Ezek. 47:1). Feinberg - Water to the Westerner as well as the Easterner means refreshment, productivity, a need without which life cannot continue. There will be life-giving streams....Living waters are those which spring from the ground and last; rain water finds its way to the sea. Compare >Joel 4:18> (Heb); Ezekiel 47:1–12.....The water will flow through all the promised land bound on the east by the Dead Sea and on the west by the Mediterranean. These streams will be full not only in winter, when bodies of water are full everywhere in Palestine, but in summer also, when natural streams are dry in the holy land. The refreshing, abundant waters that God will give will flow perpetually. HCSB Study Bible - Since water was a premium in Palestine, and Jerusalem was not near a river, the picture of a year-round source of living water flowing from the city with sufficient quantity to reach the Dead Sea and the Mediterranean Sea was inspiring. It would require supernatural redesign of the geography of the region. "Living water" refers to fresh spring water as opposed to water stored in cisterns. Henry Morris on living waters. Emerging from a great aquifer beneath Jerusalem and released by the earthquake, two great rivers will flow, one to the Dead Sea, one to the Mediterranean. See the more detailed account of these waters in Ezekiel 47:1-12. There were similar rivers in Eden flowing out from God, and there will also be such in the New Jerusalem (Genesis 2:10-14; Revelation 22:1,2). All of these are literal models of the great spiritual prototype, the living water from Christ Himself (Isaiah 44:3; John 4:14; 7:37-39; Revelation 22:17). (Ibid) This beautiful phrase, living waters occurs first in Ge 26:19 and then in Lev 14:5,6, 50, 51, 52, 15:13 > running water in Nu 19:17 > flowing water in Song 4:15 > fresh water in Jer 2:13 > living waters, Jer 17:13 > living water Zec 14:8 > living waters from Jerusalem during 1000 year reign of Messiah Ezek 47:1ff. A similar phrase is found in Jn 4:10,11,13,14, 7:37,38, and finally in Rev 7:17, 21:6, 22:1,22:17, the latter Scriptures referring to the New Heaven and New Earth! Notice that in Jeremiah 17 the picture of living water is applied to God Himself for He is Source of all life... O LORD, the hope of Israel, All who forsake You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water, even the LORD. (Jer 17:13) Living Water is a beautiful picture of our Eternal Life in Christ, the Source of all Life. The picture of living water is especially poignant in the Middle East with hot, dry conditions and paucity of any water at all. Sources of "living water" were even more rare and their discovery was accompanied by considerable rejoicing. How tragic that most of Israel and most of the Gentile world reject His offer of life giving water! Several passages in the NT parallel with the living waters in Zechariah 13... Therefore the Samaritan woman *said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For Jews have no dealings with Samaritans.) 10 Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” 11 She *said to Him, “Sir, You have nothing to draw with and the well is deep; where then do You get that living water? 12 “You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?” 13 Jesus answered and said to her, “Everyone who drinks of this water will thirst again; 14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” .” (John 4:9-14-note, John 4:14-note) “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.” (John 7:38-39-note) Then He said to me, “It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost.(Rev. 21:6-note) Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, 2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 3 There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; 4 they will see His face, and His name will be on their foreheads. 5 And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever. (Rev 22:1-5-note) Half of them toward the eastern sea and the other half toward the western sea - The eastern sea is the Dead Sea and the western sea (Ezek 47:18, Joel 2:20) is the Mediterranean Sea (Dt 11:24). Klein on eastern and western sea - These two bodies of water delineated the latitudinal boundaries of the promised land (Num 34:12; Deut 11:24). Reprising the promised land theme reminded Zechariah’s audience that God will keep his covenant promises to grant the land to his people. Thomas McComiskey notes that 'The ancient Hebrews oriented themselves eastward in determining the points of the compass." (Borrow The Minor Prophets) It will be in summer as well as in winter - The flow of water is year round in a land which traditionally is very arid, for normally the streams in Israel are dry in the summer months. These are not occasional rainfalls but perennial fountains which will irrigate and make the land fertile. Joel 3:16-18+ says The LORD roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the LORD is a refuge for His people And a stronghold to the sons of Israel. 17 Then you will know that I am the LORD your God, Dwelling in Zion, My holy mountain. So Jerusalem will be holy, And strangers will pass through it no more. 18 And in that day The mountains will drip with sweet wine, And the hills will flow with milk, And all the brooks of Judah will flow with water; And a spring will go out from the house of the LORD To water the valley of Shittim. Ezekiel 47 is a parallel passage... Then he brought me back to the door of the house; and behold, water was flowing from under the threshold of the house toward the east, for the house faced east. And the water was flowing down from under, from the right side of the house, from south of the altar. 2 He brought me out by way of the north gate and led me around on the outside to the outer gate by way of the gate that faces east. And behold, water was trickling from the south side. 3 When the man went out toward the east with a line in his hand, he measured a thousand cubits, and he led me through the water, water reaching the ankles. 4 Again he measured a thousand and led me through the water, water reaching the knees. Again he measured a thousand and led me through the water, water reaching the loins. 5 Again he measured a thousand; and it was a river that I could not ford, for the water had risen, enough water to swim in, a river that could not be forded. 6 He said to me, “Son of man, have you seen this?” Then he brought me back to the bank of the river. 7 Now when I had returned, behold, on the bank of the river there were very many trees on the one side and on the other. 8 Then he said to me, “These waters go out toward the eastern region and go down into the Arabah (JORDAN VALLEY SOUTH OF SEA OF GALILEE INTO DEAD SEA); then they go toward the (DEAD) sea, being made to flow into the (DEAD) sea, and the waters of the sea become fresh (A MIRACULOUS TRANSFORMATION FOR IT IS NORMALLY 6X AS SALTY AS THE SEA .). 9 “It will come about that every living creature which swarms in every place where the river goes, will live. And there will be very many fish, for these waters go there and the others become fresh; so everything will live where the river goes (THE DEAD SEA WILL BECOME A "LIVING SEA" AS RESULT OF THE PERENNIAL FLOW OF "LIVING", FRESH WATER). 10 “And it will come about that fishermen will stand beside it; from Engedi (THE WESTERN SIDE OF THE SEA) to Eneglaim (??? NW SHORE OR EASTERN SHORE) there will be a place for the spreading of nets. Their fish will be according to their kinds, like the fish of the Great (MEDITERRANEAN) Sea, very many. 11 “But its swamps and marshes will not become fresh; they will be left for salt. (SALT IS NECESSARY FOR LIFE - ALSO CF Ezek 43:24) 12 (LUSH VEGETATION) “By the river on its bank, on one side and on the other, will grow all kinds of trees for food. Their leaves will not wither and their fruit will not fail. They will bear every month because their water flows from the (TEMPLE) sanctuary, and their fruit will be for food and their leaves for healing (SUGGESTS A RETURN TO "EDEN-LIKE" CONDITIONS - cf Ge 2:8, 9, 16).” (Eze 47:1-12) MacArthur explains that "This section reinforces the constant emphasis of the prophets that in the final kingdom amazing physical and geographical changes will occur on the earth, and especially the land of Israel. This chapter deals mainly with changes in the water. A stream of water flows up from underneath the temple (cf. Joel 3:18), going East to the Jordan, then curving South through the Dead Sea area (Ezek 47:7, 8). Zechariah 14:8 refers to this stream as flowing from Jerusalem to the West (Mediterranean Sea) as well as to the East (Dead Sea). Its origin coincides with Christ’s Second Advent arrival on the Mount of Olives (cf. Zec 14:4; Acts 1:11)...creating a vast E-W valley running through Jerusalem and allowing for the water flow. Charles Dyer - “The Dead Sea today is a symbol of barren desolation. This future change is a visible reminder that God can turn death to life. Our God specializes in changing the unchangeable!” Charles Feinberg - “All blessings, material and spiritual, will emanate from the presence of the Lord with His people.” Thomas
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MacArthur - Revelation 1-11 : The MacArthur New Testament Commentary) The LORD will be king over all the earth - (cf. Isa. 2:2–4; Mic. 4:1–3) Notice it does not say King over the New Heaven and New Earth, but over all the earth. This is an earthly kingdom. ESV Study Bible on the LORD will be king over all the earth (Zec 4:14; 6:5 Mic 4:13b) - points to a time that far exceeds the simple idea of a Messiah who will give Israel deliverance from oppression and bring the people God’s presence and blessing, for this predicts a worldwide earthly reign of the Lord Himself. (Bolding mine) And it will come about in the Last Days That the mountain of the house of the LORD (MOUNT ZION - JERUSALEM - PLACE OF THE THRONE OF THE KING OF KINGS) Will be established as the chief of the mountains. It will be raised above the hills, And the peoples will stream to it. 2 Many nations (GENTILES) will come and say, “Come and let us go up to the mountain of the LORD And to the house of the God of Jacob, that He may teach us about His ways and that we may walk in His paths.” For from Zion will go forth the law, even the word of the LORD from Jerusalem (BECAUSE KING JESUS REIGNS IN THE HOLY CITY). 3 And He will judge between many peoples and render decisions for mighty, distant nations (HOW COULD THIS BE ANYTHING BUT HIS MILLENNIAL REIGN!). Then they will hammer their swords into plowshares And their spears into pruning hooks; Nation will not lift up sword against nation, And never again will they train for war. (Micah 4:1-3-note) F Duane Lindsey - The worldwide scope of His reign is supported by Zechariah’s description of Him elsewhere as “the LORD of all the earth” (Zech 4:14; 6:5; cf. Micah 4:13). This is confirmed by the Apostle John’s identification of Him as the “Lord of lords and King of kings” (Rev. 17:14; 19:16). He has always been the one Lord (Dt. 6:4) in His unique, solitary, incomparable Being (cf. Isa. 37:16; 45:5–6, 14, 18, 22; 46:9). When He establishes His millennial kingdom, He will be universally recognized as such and worshiped as the one true God (Rev. 21:3). With idolatry and false worship cut off from the land (Zec 13:1–2-note) (Bible Knowledge Commentary) In that day - The Day of the LORD, specifically in this context refers to when He returns, touches and transforms the Mount of Olives and the total topography of the Promised Land. The LORD will be the only one - the only is added by translators so that literally it reads The LORD will be one! The supreme Sovereign of the earth. The "Lord of lords" (Rev 19:16). HCSB Study Bible - Yahweh alone, and His name alone is the starting point for true faith, the opposite of idolatry This reminds us of the famous "Shema"... “Hear, O Israel! The LORD is our God, the LORD is ONE! (echad) 5 “You shall love the LORD your God with all your heart and with all your soul and with all your might. These words, which I am commanding you today, shall be on your heart. (How are we to get them "on our heart?" = Memorizing His Word, Memory Verses by Topic, Primer on Biblical Meditation) (Deut 6:4-6) His name the only one (NET = the LORD will be seen as one with a single name.) Again the only is added by translators so that literally it reads "His name one." It has ALWAYS been the ONE (the "only One") regarding salvation just as Peter declared in Acts 4:12 “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” This parallels the declaration in Zechariah 13:2-note “It will come about in that day,” declares the LORD of hosts, “that I will cut off the names of the idols from the land, and they will no longer be remembered; and I will also remove the prophets and the unclean spirit from the land. Henry
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MacArthur - There will be only ONE religion in the entire world during the millennial reign of Christ. Ruling with a rod of iron (cf. Rev 19:15), Christ will have done away with all false religions spawned by Satan. This will be the ultimate fulfillment of the Abrahamic Covenant providing a Jewish people, the nation of Israel, and the land given to Abraham; the Davidic Covenant which promised a king from the tribe of Judah and the line of David; and the New Covenant which held out the hope of spiritual redemption for Jew and Gentile. All of this will be fulfilled in and by the Lord Jesus Christ. (MacArthur Study Bible) NET Note - The expression the LORD will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the LORD as the covenant God of Israel (cf. Dt 6:4–5). Zechariah, however, universalizes the extent of the LORD’s dominion—he will be “king over all the earth.” Steven
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MacArthur writes Jerusalem will "be exalted above like a solitaire diamond on a ring. Jerusalem, having been rebuilt according to these dimensions, will be exalted in both place and purpose, the prominent royal city containing the Temple of God and the throne of Jesus Christ (cf. Ezekiel 40–48).” (MacArthur Study Bible) What is Zechariah describing? Is this not a "regeneration" of the land of Israel? Jesus had given a promise in Matthew "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel." (Mt 19:28) Simply stated, Jesus is referring to His earthly, millennial kingdom. John MacArthur adds that "That kingdom will be the rebirth of the world; paradise regained. Those who have been granted a spiritual rebirth at salvation will participate in the rebirth of the earth; the “times of refreshing” (Acts 3:19) and the “period of restoration (ED COMMENT: Restoration speaks of the coming Kingdom of Messiah - it is the Greek word apokatastasis derived from apokathistemi which is the very word used by disciples in their question to Jesus “Lord, is it at this time You are restoring the kingdom to Israel?” in Acts 1:6-see note below) of all things” (Acts 3:21). It is the kingdom about which Jesus taught the disciples for forty days between His resurrection and ascension (Acts 1:3). In that kingdom, the apostles will “sit upon twelve thrones, judging the twelve tribes of Israel.” to help you grasp the concept of the coming Kingdom). Geba - located approximately six miles north of Jerusalem near the original northern boundary of Judah (1 Sam 13:3). It was a Levitical city of Benjamin. In 2 Ki 23:8 "from Geba to Beersheba; and he (King Josiah) broke down the high places." Geba is found 18x in 18v... Jos. 18:24; Jos. 21:17; Jdg. 20:33; 1 Sam. 13:3; 1 Sam. 13:16; 1 Sam. 14:5; 2 Sam. 5:25; 1 Ki. 15:22; 2 Ki. 23:8; 1 Chr. 6:60; 1 Chr. 8:6; 2 Chr. 16:6; Ezr. 2:26; Neh. 7:30; Neh. 11:31; Neh. 12:29; Isa. 10:29; Zech. 14:10 Rimmon south of Jerusalem - There is more than one location named Rimmon, but apparently the Rimmon mentioned in this verse lies some 30 miles southwest of Jerusalem. NET Note - Or “like a plain” (similar KJV, NAB, NASB, NCV, NRSV, NLT); or “like a steppe”; cf. CEV “flatlands.” The Hebrew term עֲרָבָה (’aravah) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba. The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Job 15:32; 19:7). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley. HCSB Study Bible - Isaiah envisioned Jerusalem to be the highest mountain on the world, with people streaming to it from all over the earth Isaiah 2:2-3 Now it will come about that In the last days The mountain of the house of the LORD Will be established as the chief of the mountains, And will be raised above the hills; And all the nations will stream to it. 3 And many peoples will come and say, “Come, let us go up to the mountain of the LORD, To the house of the God of Jacob; That He may teach us concerning His ways And that we may walk in His paths.” For the law will go forth from Zion And the word of the LORD from Jerusalem. Micah 4:1-2 And it will come about in the last days That the mountain of the house of the LORD Will be established as the chief of the mountains. It will be raised above the hills, And the peoples will stream to it. 2 Many nations will come and say, “Come and let us go up to the mountain of the LORD And to the house of the God of Jacob, That He may teach us about His ways And that we may walk in His paths.” For from Zion will go forth the law, Even the word of the LORD from Jerusalem. Feinberg - The directions given cannot be determined with certainty, but they prove two things: (1) the description must be taken literally (else why the abundance of detail?) and (2) the city will be rebuilt in its former extent. Compare Jeremiah 31:37, 38. Geba was on the northern frontier of Judah, probably Gibeah of Saul (2 Kings 23:8). Rimmon south of Jerusalem is to be distinguished from the Rimmon of Galilee (Josh 19:13) and that in Benjamin (Jdg 20:45–47). The city here designated was on the border of Edom given to Simeon by Judah. Jerusalem will rise and remain on its site - ("Jerusalem will be raised up and will stay in its own place" = NET; "Jerusalem shall remain aloft on its site" = ESV) The city will be inhabited on its ancient site and will possess its old boundaries. Jerusalem had survived this final "holocaust" and the Holy City would be preserved intact and be elevated. Chambers on remain on its site - and have its old boundaries. These, as they are given here, cannot be determined with certainty. (Lange's Commentary) From Benjamin's Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king's wine presses - "From the Benjamin Gate … on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west. From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south." (NET Note) Feinberg - The gate of Benjamin was in the north wall, facing the territory of Benjamin (Jer 37:13; 38:7). The first gate is probably the old gate (Neh 3:6). The corner gate was westward of the old gate. Compare 2 Kings 14:13. The winepresses of the king were probably in the royal gardens in the valley southeast of Jerusalem. See 2 Kings 25:4; Jeremiah 39:4; 52:7; and Nehemiah 3:15. MacArthur says that the specific "locations of these landmarks would be the equivalent of meaning “all Jerusalem, E to W and N to S.” (MacArthur Study Bible) Zechariah 14:11 People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security. there will no longer be a curse: Nu 21:3 Isa 60:18 Jer 31:40 Eze 37:26 Joel 3:17,20 Am 9:15 Rev 21:4 22:3 Jerusalem will dwell in security: or, shall abide, Zec 2:4 8:4,8 Isa 26:1 66:22 Jer 23:5,6 33:15,16 Eze 34:22-29 People will live in it, People will live in it While people would include all people, Jews and Gentiles, this prophecy applies especially to the redeemed remnant representative of the nation of Israel. And there will no longer be a curse - Curse is (herem) which can mean something devoted unto divine service, and thus is under a ban. However in this context herem describes a curse. Note that in the context of this verse, one aspect of "a curse" is that Jerusalem would not be secure. And has that not been true throughout this age? Even today, the threat of a suicide bomber in the Holy City is a "real and present danger!" (E.g., from 1989 through 2016 there were a total of 1,769 killed in 171 attacks - albeit not all were in Jerusalem per se. See list of suicide bombings). Feinberg - Not only will the city have its former bounds but its population will live therein, not to go out as captives or fugitives. They will need to fear no further hostile attacks. There will be no more curse, that complete devoting to destruction when given up by God to a curse. The Vulgate has anathema and the LXX, ἀνάθεμα. The verb is used in the sense of devoting to God what could not be redeemed. Compare Deuteronomy 2:34. God had prophetically promised Israel if she disobeyed she would experience a curse "See, I am setting before you today a blessing and a curse: the blessing, if you listen to the commandments of the LORD your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the LORD your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known. (Deut 11:26-28, cf Dt 27:13-26, Dt 28:15-68) But now Zechariah says there will no longer be a curse. Moses had prophesied that although Israel would disobey and experience a curse, there was coming a day when the curse would be reversed. Zechariah 14:11 alludes to this great day when Jerusalem will no longer be under a curse but under divine blessing... “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the LORD your God has banished you (Zechariah 12:10-14-note DESCRIBES THIS FUTURE TIME), 2 and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you (cf Zechariah 13:8-9-note, especially "I will bring the third part through the fire, refine them as silver is refined, and test them as gold is tested. They will call on My name, and I will answer them; I will say, ‘They are My people,’ and they will say, ‘The LORD is my God.’”). 4 “If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. 5 “The LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers (cf at that time Jerusalem will dwell in security). 6 “Moreover the LORD your God will circumcise your heart and the heart of your descendants (see topic Circumcision of the Heart), to love the LORD your God with all your heart and with all your soul, so that you may live. (Deut 30:1-6-note) Zechariah had mentioned a curse earlier Then he said to me, “This is the curse that is going forth over the face of the whole land (OF ISRAEL); surely everyone who steals will be purged away according to the writing on one side (SCROLL HAD LAW WRITTEN ON BOTH SIDES, cp Ex 32:15), and everyone who swears will be purged away according to the writing on the other side (ONE SIN FROM EACH SIDE PROBABLY STOOD FOR ALL THE COMMANDS ON EACH SIDE). (Zech 5:3)
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MacArthur - This is the pledge of God’s protection of Jerusalem from Alexander. It came true when, on his way S, Alexander treated Jerusalem with kindness. After having subjugated Egypt, he returned through Palestine again without doing Israel harm. no oppressor will pass over them anymore. The supernatural and lasting protection here promised must anticipate the Second Advent of Messiah, whose coming is the subject through the rest of this message. The transition from Alexander to Christ can be understood in this way: If God can use a pagan king to judge the nations and save Israel, how much more will He use His righteous Messiah? So Zech 9:8 bridges to the final judgment and deliverance of Messiah (Ed: compare the prophecies of the two comings of Christ - first in Zech 9:9 and second in Zech 9:10). (MacArthur Study Bible) Amos records Jehovah's promise to Israel... "I will also plant them (NATION OF ISRAEL) on their land, and they will not again be rooted out from their land Which I have given them,” Says the LORD your God." (Amos 9:15) Comment - Note it is the Sovereign, Omnipotent God Who will accomplish this "planting" which is described here in Zechariah 14:11. MacArthur comments - The ultimate fulfillment of God’s land promise to Abraham (cf. Ge 12:7; 15:7; 17:8) will occur during Christ’s millennial reign on earth (cf. Joel 2:26, 27). (MacArthur Study Bible) Blaising- The LORD will certainly “do these things” (Amos 9:12), for He is the One who had been, was then, and always will be their God. (Bible Knowledge Commentary) Moody Bible Commentary - Thus Amos concluded his book of judgment with an emphasis on future hope for Israel. Even though the overall message of Amos’s book was judgment for disobedience, there was ultimate hope that one day the house of David would be restored, leading to the full restoration of the people of Israel. The central implication is that Israel’s entire hope rests on the coming of the future Son of David, the Messiah of Israel, identified in the NT as Jesus of Nazareth.
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MacArthur - Israel restored in millennial glory will be the means of blessing to all the world (cf. Is 2:2–4; Mic 4:1–5). Gentiles from around the world will make a pilgrimage to Jerusalem to entreat the Lord. This signifies salvation of people from all over the world during the kingdom, fulfilling Ps 122. In the days in which the Messianic Kingdom on earth is inaugurated (see Joel 3:18), the Jews will truly be God’s messengers as originally intended, and will bring multitudes to Christ. The 10 to 1 ratio represents a vast number of Gentiles who will come (cf. Ge 31:7; Lev 26:26; Nu 14:22; 1 Sa 1:8; Ne 4:12). The Messiah, in the midst of millennial Israel, will be the attraction of the world. People, seeing the Jews so blessed in their kingdom, will demand to go and meet the Savior King. (MacArthur Study Bible)
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MacArthur - These are Jewish proselytes who join themselves to the nation in the final earthly kingdom of Christ (Ed: That is the Messianic Kingdom).
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MacArthur comments - Isaiah envisions the future Jerusalem, where only righteous Israel may enter. The redeemed remnant from other nations will come periodically to worship (Zechariah 14:16–19). (MacArthur Study Bible) Life Application Study Bible on the the Feast of Booths - This Festival of Shelters is the only festival still appropriate during the Messiah's reign. The Passover was fulfilled in Christ's death; the Day of Atonement, in acceptance of Christ's salvation; the Festival of First Harvest, in his resurrection; and Pentecost, with the arrival of the Holy Spirit. But the Festival of Shelters, a festival of thanksgiving, celebrates the harvest of human souls for the Lord. Charles Feinberg on the Feast of Booths - There are many views as to why choice was made of the Feast of Tabernacles, but the most probable is that, speaking of the joys of the ingathering, it will celebrate the gathering of the nations to the Lord and especially His tabernacling among them. [cf. Rev. 7:15–17; 21:3] The millennial feast is the Feast of Tabernacles, because then God will tabernacle with men more fully than ever before in man's long history (God Remembers). MacArthur - In addition to the Feast of Booths, or Tabernacles, two other feasts will be celebrated in the Millennium, i.e., 1) Feast of the New Year (Ezek 45:18–20) and 2) Passover (Ezek 45:21–25). These feasts are no more efficacious than were the feasts of the Mosaic era or the Lord’s Supper in the church age. They all provided a symbolic anticipation or remembrance of Christ’s unique and once-for-all sacrifice at Calvary. (MacArthur Study Bible)
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MacArthur summarizes the Feast of Booths or Tabernacles writing that it commemorated "the time when God “tabernacled” with Israel in the wilderness, the feast represented the last of the 3 major pilgrimage festivals (Lev 23:34–36-note), marked the final harvest of the year’s crops, and provided a time of rejoicing. In the Millennium, it will celebrate Messiah’s presence again dwelling among His people and the joyful restoration of Israel, including the ingathering of the nations. Those who refuse to go will experience drought and plague. Tragically, as the thousand years go on, there will be many people from all over the world who will reject Christ as Savior and King, joining in a final war against Him, only to be destroyed and cast into hell forever (cf. Rev 20:7–15-note). (MacArthur Study Bible) Charles Feinberg - The Feast of Tabernacles is the feast of the millennial age. It was the feast of ingathering and rest, of joy, praise, and thanksgiving (Ex 23:16 and Ex 34:2). The other two annual feasts, Passover and Pentecost, are not mentioned, because their antitypes have been fulfilled. The Feast of Tabernacles was celebrated on the return of Israel from exile. (See Neh 8:14-18.) It is preeminently the feast of joy after the ingathering of the harvest. (Cp. Rev 7:9-note = "a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands") When the millennial day dawns, all other feasts will have been fulfilled by their antitypes. Now the Feast of Tabernacles finds its antitype. If any of the families of the earth refuse to go up to Jerusalem to worship the King, then rain will be withheld from their land as punishment (The Minor Prophets). Booths (05521)(sukkah from sakak = to weave together) meant a shelter, a hut, a booth or a thicket. Sukkah described temporary shelters for animals (Ge 33:17), soldiers (2Sa 11:11), prophets (Jonah 4:5). In Lev 23:42-43 it refers to the booths constructed for the harvest feast, the Feast of Booths (Hebrew transliterated = hag [feast] hassukkot), which was held in the Fall (15th of Tishri - late Sept to Oct - see table for the Seven Great Feasts of Israel) The Septuagint translates sukkah in Zech 14:15 with the noun okenopegia which is used in John 7:2 and is a technical term in Judaism for pitching or erecting a tent or booth and refers to the annual religious festival Feast of Tabernacles, Festival of Booths, Celebration of Tents, Sukkot (Wikipedia). The Feast of Booths is often referred to as “the feast/festival” (without using the word "Booths" or "Tabernacles") (1Ki 8:2, 65, 12:32, 2Chr 5:3. 7:8, Neh 8:14, 18, Ezek 45:25.) The dedication of Solomon’s temple took place during the time of this festival and so it points to the importance of this feast (1 Kgs 8:2, 65–66). The location of the feast is now “at the place the LORD will choose,” and this probably indicates the centralizing of Israelite worship in the Jerusalem temple (Deut 16:15). TWOT - Most commonly, (sukkah) is used in connection with the Feast of Tabernacles. Once a year the Israelite left his home to tabernacle in a “booth,” made from tree branches (Lev 23:34ff.). The feast marked not only the joy and thankfulness of a grateful people for God’s provision at the end of the agricultural season (Lev 23:39–41), but was to be a perpetual reminder (Deut 16:13ff.) to the people of God’s care for his own whom he had rescued from Egypt during those long years in the wilderness (Lev 23:42–43). The feast was closed by a day of rest, featured by a holy convocation, marking not only the climax of the religious year but symbolizing the rest of the believer in his God (Lev 23:39). Prophetically, the feast finds final fulfillment in that grand day when God will raise up the fallen booth of David (Amos 9:11) and give shelter to his repentant, redeemed, and re-gathered people (Isa 4:6). (Theological Wordbook of the Old Testament) TWOT on the derivation of sukkah - The basic meaning of the root (of sukkah) is that of blocking, or stopping up something… This important root is productive in both a physical and figurative sense, particularly with the idea of “covering.” In the former sense, it was frequently used in the building activities relative to the sacred places of worship. The cherubim’s wings were to cover the mercy seat in the tabernacle (Ex 37:9) and the temple (I Chr 28:18). A veil screened off the ark and the mercy seat which were located within the holy of holies (Ex 40:3, 21). The participial form yields the denominative sōkēk, a covering erected to protect besiegers from the defenders’ missiles (Nah 2:5 [H 6]).In a figurative sense, it pictures God’s protection for the one who comes to him for refuge (Ps 5:11; cf. Ps 91:4; 140:7). The Septuagint often translates sukkah with the noun skene which described temporary, easily moved lodging places (tents, booths) for nomads. It is fascinating that this same word (skene) describes our "eternal dwellings (skene)." (Lk 16:9). Skene was also used to describe the "portable sanctuary," the Tabernacle (Ex 27:21, 29:4, Lev 1:1, Heb 8:5) Sukkah - 29v - booth(1), Booths(9), booths(8), canopies(1), canopy(1), hut(1), lair(1), pavilion(1), shelter(4), temporary shelters(3). Ge 33:17; Lev 23:34, 42-43; Deut 16:13, 16; 31:10; 2 Sam 11:11; 22:12; 1Kgs 20:12, 16; 2Chr 8:13; Ezra 3:4; Neh 8:14-17; Job 27:18; 36:29; 38:40; Ps 18:11; 31:20; Isa 1:8; 4:6; Amos 9:11; Jonah 4:5; Zech 14:16, 18-19 The following Scriptures use sukkah in the context of the Feast of Booths or Tabernacles - Lev 23:34, 42-43, Kt 16:13, 16, 31:10, Ezra 3:4, Neh 8:14-17 and in the Millennial (see descriptions of this glorious time) reign of Messiah - Zech 14:16, 18-19. The first use in Genesis 33:17 is interesting as the related proper noun Succoth is used twice - "Jacob journeyed to Succoth (derived from sakak), and built for himself a house and made booths (sukkah derived from sakak) for his livestock; therefore the place is named Succoth." In Psalm 31:20 we see God's promised protection for the righteous - "You hide them in the secret place of Your presence from the conspiracies of man. You keep them secretly in a shelter (sukkah; Lxx = skene) from the strife of tongues." Isaiah uses sukkah to describe the time of Messiah's reign on earth (Isa 4:1-5-see discussion of "in that day") when He promises that "There will be a shelter (tabernacle - sukkah) to give shade from the heat by day, and refuge and protection from the storm and the rain." (Isaiah 4:6-see note) In Amos, Jehovah uses sukkah to describe the time in the Millennium when "I will raise up the fallen booth (sukkah) of David, and wall up its breaches; I will also raise up its ruins and rebuild it as in the days of old." (Amos 9:11 - note the abrupt change of emphasis from Amos 9:10 from doom to hope! Prophecy of destruction gives way to prophecy of restoration for Israel [Amos is not speaking of the Church but the nation of Israel!] - cp Acts 15:15-17) John MacArthur writing on Amos 9:11-15 notes that "Millennial blessings await the final faithful remnant, when Messiah personally reigns over all nations in Jerusalem upon the throne of David, and the Jews are never again pulled up from their divinely inherited land." (Study Bible) Abridged Brown-Driver-Briggs Hebrew-English Lexicon on sukkah - thicket, booth (prop. of interwoven boughs) — 1. thicket, lurking-place of lions (cf. [סֹךְ] 1). 2. booth, crude or temporary shelter, for cattle (distinct fr. בַּיִת), but also for warriors in the field; for watchers in vineyards (sim.) (sim. of frailty), for man’s shelter from sun; poet. of fallen house (dynasty) of David; of clouds as (temporary) enclosure of ˊי in storm. 3. specif. of booths, made of boughs, in which people lived at harvest-feast, hence called חַג הַסֻּכוֹת., Holladay on sukkah - 1. thicket, as lion’s den Job 38:40;—2. hut made of branches & mats: a) in vineyard Isa 1:8, shelter fm. sun Isa4:6; for cattle Gen 33:17, travelers Lev 23:43, military camp 2Sa 11:11; metaphorically for those fearing God Ps 31:20; David’s empire = Am 9:11; b) ag hassukkôt, feast of huts (trad. transl.: of booths, or of tabernacles) Lv 23:34 NET Note - Having imposed his sovereignty over the earth following the Battle of Armageddon, the LORD will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the LORD at that time (cf. Deut 31:9–13; Neh 8:12–18; 9:1–38). Steven
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MacArthur on Canaanite- This identification is used as a figure for the morally and spiritually unclean persons who will be excluded from entering the millennial temple. Before Israel conquered the Promised Land, the vile Canaanites inhabited it; thus the term became proverbial in Israel for a morally degenerate, ceremonially unclean person. We see this same idea in other writings from the prophet Isaiah... A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it. (Isaiah 35:8) Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the holy city; For the uncircumcised and the unclean Will no longer come into you. (Isaiah 52:1) Charles Feinberg (The Minor Prophets) - What is the meaning of the reference to the Canaanite? It is immediately recognized that it cannot refer to the Canaanites who formerly inhabited the land, for they were never allowed access to the house of the Lord. They were under the curse. Compare Deuteronomy 7:2. The Canaanites (the Phoenicians) were renowned merchantmen (note the Vulgate mercator) and notorious for their unprincipled and wicked ways. In time they came to be symbolic of all that was deceitful, unclean, and ungodly (for proof note Hosea 12:7 in the Hebrew). God promises that in that day of holiness no unclean shall defile the house of the Lord. In short, what is stated positively in the first part of Zech 14:21 is repeated negatively in the latter part of the verse. God’s great object in Israel is holiness; His great aim in the Church is holiness; His great longing for your life and mine is holiness, and only holiness. Our chapter which began in darkness (as did, indeed, the entire prophecy of Zechariah) ends in the radiant and transparent light of holiness. And throughout the prophecy there is presented to us on every page the spotless, blemishless Holy One of Israel, the Lord Jesus Christ, the Messiah and King of Israel. See Him in Chapter one as the Riding One; Chapter two as the Measuring One; Chapter three as the Cleansing One; Chapter four as the Empowering One; Chapter five as the Judging One; Chapter six as the Crowned One; Chapter seven as the Rebuking One; Chapter eight as the Restoring One; Chapter nine as the Kingly One; Chapter ten as the Blessing One; Chapter eleven as the Shepherding One; Chapter twelve as the Returning One; Chapter thirteen as the Smitten One; Chapter fourteen as the Reigning One. Come, let us worship at His feet! TAKE A MOMENT TO SING TO THE LORD OF HOSTS THE KING OF KINGS AND LORD OF LORDS... O COME LET US ADORE HIM! Constable on a Canaanite - The Canaanites throughout Israel’s history represented people who were morally and spiritually unclean, reprehensible to Yahweh, and doomed to death (cf. Gen. 9:25; Isa. 35:8; Ezek. 43:7; 44:9; Rev. 21:27). Probably that is the significance of the name here, not just the ethnic Canaanites alone. There would be no more people like the Canaanites in the land because all would acknowledge Him as God and King. John