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14. The Lord Comes and Reigns

¹ A day of the LORD is coming, Jerusalem, when your possessions will be plundered and divided up within your very walls.

² I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. ³ Then the LORD will go out and fight against those nations, as he fights on a day of battle. ⁴ On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. ⁵ You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake Or My mountain valley will be blocked and will extend to Azel. It will be blocked as it was blocked because of the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with him.

⁶ On that day there will be neither sunlight nor cold, frosty darkness. ⁷ It will be a unique day—a day known only to the LORD—with no distinction between day and night. When evening comes, there will be light.

⁸ On that day living water will flow out from Jerusalem, half of it east to the Dead Sea and half of it west to the Mediterranean Sea, in summer and in winter.

⁹ The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name.

¹⁰ The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah. But Jerusalem will be raised up high from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Hananel to the royal winepresses, and will remain in its place. ¹¹ It will be inhabited; never again will it be destroyed. Jerusalem will be secure.

¹² This is the plague with which the LORD will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. ¹³ On that day people will be stricken by the LORD with great panic. They will seize each other by the hand and attack one another. ¹⁴ Judah too will fight at Jerusalem. The wealth of all the surrounding nations will be collected—great quantities of gold and silver and clothing. ¹⁵ A similar plague will strike the horses and mules, the camels and donkeys, and all the animals in those camps.

¹⁶ Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Festival of Tabernacles. ¹⁷ If any of the peoples of the earth do not go up to Jerusalem to worship the King, the LORD Almighty, they will have no rain. ¹⁸ If the Egyptian people do not go up and take part, they will have no rain. The LORD Or part, then the LORD will bring on them the plague he inflicts on the nations that do not go up to celebrate the Festival of Tabernacles. ¹⁹ This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Festival of Tabernacles.

²⁰ On that day HOLY TO THE LORD will be inscribed on the bells of the horses, and the cooking pots in the LORD’s house will be like the sacred bowls in front of the altar. ²¹ Every pot in Jerusalem and Judah will be holy to the LORD Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite Or merchant in the house of the LORD Almighty.

Zechariah concludes what he said in the last verse by saying, that Jerusalem when restored by God to its pristine state would be a populous city, for the indefinite verb here used means the same as though he had said, that the number of people would be as great as it had been before, though a small portion only had returned. We indeed know how difficult it is to fill a city with inhabitants when once deserted, especially after a long interval of time. But the Prophet here exhorts the Jews to entertain hope, for the Lord would gather again a large number of men, so as to fill the city with inhabitants.

He adds, there shall be no more utter destruction ¹⁹¹¹⁹¹ Rendered “a curse — [ἀνάθεμα],” by the Septuagint, by Marckius, Newcome, and Henderson,—”slaughter — occisio,” by the Targum. The verb means especially two things — to devote a thing to God — and to devote a thing to death, or to entire ruin. From this latter meaning has come the idea of a curse and destruction, which is evidently what is intended here. The Jews were not to be a curse so as to be utterly destroyed, though they were to be subject to many evils. They are not utterly cut off even now according to the doctrine of St. Paul. — Ed. By the word חרם, cherem, I have no doubt, the Prophet means all utter ruin, such as had happened when the people were driven into exile. And for this reason and in the same sense, Isaiah says, that God had sworn that the destruction of the city would be like the deluge of Noah, (Isaiah 54:9;) for he should never again bring such a grievous and dreadful vengeance on his people. But we learn from the whole passage, that this prophecy extends to the kingdom of Christ; for though Jerusalem was destroyed by Titus, it is yet true that God bad been the perpetual guardian of that city, inasmuch as the fullness of time had come when Christ was revealed. It is then the same as though the Prophet had said, that such should be the moderation of God’s anger, that the name of the city would wholly perish, nor the whole people be forced to migrate. This then is what he understands by חרם, cherem

He now adds, that those who returned thither shall dwell safely in Jerusalem, for the Lord would protect them, and by an extended hand defend them against all enemies. We have elsewhere reminded you of the Prophet’s object; for he wished to goad the tardiness and sloth of those who made so much of their pleasures in Chaldea, that to return to the inheritance promised them from above was unpleasant and grievous to them. Hence he shows of how great a benefit of God they had deprived themselves; for being dispersed among the heathen nation they knew not that God’s aid was provided for them. They indeed deprived themselves of that promise which especially belonged to the remnant who dwelt at Jerusalem. The Prophet had also a particular regard to those miserable inhabitants of the land, who having been stimulated by God’s promises, had despised all dangers and all difficulties, and then had undergone, not grudgingly, vast troubles that they might possess their own country. The Prophet then shows that they had no reason to repent, for the Lord would bless them, and make them to dwell safely in the midst of enemies, by whom we know they were on every side surrounded, and further, that the city would become populous, though they were not then many in number. It follows —