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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 14:8–15. His three-level outline is real structure in the source text, so it is rendered as structure.
Here are, I. Blessings promised to Jerusalem, the gospel-Jerusalem, in the day of the Messiah, and to all the earth, by virtue of the blessings poured out on Jerusalem, especially to the land of Israel.
1.Jerusalem shall be a spring of living waters to the world; it was made so when there the Spirit was poured out upon the apostles, and thence the word of the Lord diffused itself to the nations about (Zac 14:8): Living waters shall go out from Jerusalem; for there they began, and thence those set out who were to preach repentance and remission of sins unto all nations, Luk 24:47. Note, Where the gospel goes, and the graces of God's Spirit go along with it, there living waters go; those streams that make glad the city of our God make glad the country also, and make it like paradise, like the garden of the Lord, which was well watered. It was the honour of Jerusalem that thence the word of the Lord went forth (Isa 2:3); and thus far, even in its worst and most degenerate age, for old acquaintance-sake, it was made a blessing, and to be so is to be blessed. Half of these waters shall go towards the former sea and half towards the hinder sea, as all rivers bend their course towards some sea or other, some eastward, others westward. The gospel shall spread into all parts of the world, into some that lie remote from Jerusalem one way and others that lie as far off another way; for the dominion of the Redeemer, which was thereby to be set up, must be from sea to sea (Psa 72:8), and the earth must be full of the knowledge of the Lord, as the waters cover the sea, and as the waters that in various channels run to the sea. The knowledge of God shall diffuse itself,
(1.)Every way. These living waters shall produce both eastern churches and western churches, that shall each of them in its turn be illustrious.
(2.)Every day: In summer and in winter it shall be. Note, Those who are employed in spreading the gospel may find themselves work both winter and summer, and are to serve the Lord therein at all seasons, Act 20:18. And such a divine power goes along with these living waters that they shall not be dried up, nor the course of them be obstructed, either by the droughts in summer or by the frosts in winter.
2.The kingdom of God among men shall be a universal and united kingdom, Zac 14:9.
(1.)It shall be a universal kingdom: The Lord shall be King over all the earth. He is, and ever was, so of right, and in the sovereign disposals of his providence his kingdom does rule over all and none are exempt from his jurisdiction; but it is here promised that he shall be so by actual possession of the hearts of his subjects; he shall be acknowledged King by all in all places; his authority shall be owned and submitted to, and allegiance sworn to him. This will have its accomplishment with that word (Rev 11:15), The kingdoms of this world have become the kingdoms of our Lord and of his Christ.
(2.)It shall be a united kingdom: There shall be one Lord, and his name one. All shall worship one God only, and not idols, and shall be unanimous in the worship of him. All false gods shall be abandoned, and all false ways of worship abolished; and as God shall be the centre of their unity, in whom they shall all meet, so the scripture shall be the rule of their unity, by which they shall all walk.
3.The land of Judea, and Jerusalem, its mother-city, shall be repaired and replenished, and taken under the special protection of Heaven, Zac 14:10, Zac 14:11. Some think this denotes particular favour to the people of the Jews, and points at their conversion and restoration in the latter days; but it is rather to be understood figuratively of the gospel-church, typified by Judah and Jerusalem, and it signifies the abundant graces with which the church shall be crowned, and the fruitfulness of its members, and the vast numbers of them.
(1.)The church shall be like a fruitful country, abounding in all the rich products of the soil. The whole land of Judea, which is naturally uneven and hilly, shall be turned as a plain; it shall become a smooth level valley, from Geba, or Gibeah, its utmost border north, to Rimmon, which lay south of Jerusalem and was the utmost southern limit of Judea. The gospel of Christ, where it comes in its power, levels the ground; mountains and hills are brought low by it, that the Lord alone may be exalted.
(2.)It shall be like a populous city. As the holy land shall be levelled, so the holy city shall be peopled, shall be rebuilt and replenished. Jerusalem shall be lifted up out of its low estate, shall be raised out of its ruins; when the land is turned as a plain, and not only the mount of Olives removed (Zac 14:4), but other mountains too, then Jerusalem shall be lifted up, that is, shall appear the more conspicuous; she shall be inhabited in her place, even in Jerusalem, Zac 12:6. The whole city shall be inhabited in the utmost extent of it, and no part of it left to lie waste. The utmost limits of it are here mentioned, between which there shall be no ground lost, but all built upon, from Benjamin's-gate north-east to the corner-gate north-west, and from the tower of Hananeel in the south to the king's wine-presses in the north; when the churches of Christ in all places are replenished with great numbers of holy, humble, serious Christians, and many such are daily added to it, then this promise is fulfilled.
(3.)This country and this city shall both be safe, both the meat in the country and the mouths in the city: Those that dwell in it shall dwell securely, and there shall be none to make them afraid; there shall be no more of that utter destruction that has laid both town and country waste, no more anathema (as some read it), no more cutting off, no more curse, or separation from God to evil, no more such desolating judgments as you have been groaning under, but Jerusalem shall be safely inhabited; there shall be no danger, nor any apprehension of it; neither shall its friends be fearful to disquiet themselves nor its enemies formidable to disquiet them. That promise of Christ explains this - that the gates of hell shall not prevail against the church; and so do the holy security and serenity of mind which believers enjoy in relying on the divine protection.
II.Here are judgments threatened against the enemies of the church, that have fought, or do fight, against Jerusalem; and the threatening of these judgments is in order to the preservation of the church in safety. Men that read and hear of these plagues will be afraid of fighting against Jerusalem, much more when these threatenings are fulfilled in some will others hear and fear. Those that fight against the city of God, and his people, will be found fighting against God, against whom none ever hardened his heart and prospered (Zac 14:12): This shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; whoever they are, God will punish them for the affront done to him, and avenge Jerusalem upon them.
1.They shall waste away under grievous and languishing diseases: Their flesh shall consume away, and they shall be miserably emaciated, even while they stand on their feet, so that they shall be walking skeletons; nothing shall remain but skin and bones. The flesh which they pampered and indulged, and made provision for, when they were fed to the full with the spoils of God's people, shall now consume away, that it cannot be seen, and the bones that were not seen shall stick out, Job 33:21. They keep their feet, and hope to keep their ground, crawling about as long as they can; but they must yield at last. The organs of sight, the outlets of sin, their eyes, shall consume away in their holes, shall sink into their heads or perhaps start out of them; their envious malicious, adulterous eyes, the eyes they had so often fed with spectacles of misery, these shall consume, which shall make not only their countenances ghastly, but their lives wretched. The organs of speech, the outlets of sin, their tongue, shall consume away in their mouth, whereby God will reckon with them for all their blasphemies against himself and invectives against his people. Thus their own tongues shall fall upon them, and their punishment shall be legible in their sin, as his was whose tongue was tormented in hell-flames. Thus Antiochus and Herod consumed away.
2.They shall be dashed in pieces one against another (Zac 14:13): A great tumult from the Lord shall be among them. But are tumults from the Lord, who is the God of order, and not of confusion? As they are the sin of those that raise them they are not from the Lord, but from the wicked one, and from men's own lusts; but, as they are the punishment of those that suffer by them, they are from the Lord, who serves his own purposes, and carries on his intentions, by the sins, and follies, and restless spirits, of men. It is of themselves that they bite and devour one another, but it is of the Lord, the righteous Judge, that thus they are consumed one of another (Gal 5:15); as Ahab was deceived by a lying spirit from the Lord, so Abimelech and the men of Shechem were divided, and so destroyed, by an evil spirit from the Lord, Jdg 9:23. Note, Those that are confederate and combined against the church will justly be separated, and set against one another; and their tumults raised against God will be avenged in tumults among themselves. And they shall lay hold every one on the hand of his neighbour, to hold him from striking, or to bind him as his prisoner; nay, his hand shall rise up against the hand of his neighbour, to strike and wound him. Note, Those that aim to destroy the church are often made to destroy one another; and every man's sword is sometimes set against his fellow, by him whose sword they all are. Some think this was fulfilled in the factions and dissensions that were among the Jews, when the Romans were destroying them all; for they had fought against the spiritual Jerusalem, the gospel-church; and to that well enough agrees Zac 14:14, Thou also, O Judah! shalt fight against Jerusalem; the Jewish nation shall be ruined by itself, shall die by its own hands; the city and country shall be at war with each other, and so both shall be destroyed. Suis et ipsa Roma viribus ruit - Rome was urged into ruin by its very strength.
3.The plunder of their camp shall greatly enrich the people of God, or the spoils of their country (Zac 14:14): Judah also shall eat at Jerusalem (so one learned interpreter reads it); people shall come from all parts to share in the prey; as when Sennacherib's army was routed before Jerusalem there was the prey of a great spoil divided (Isa 33:23), so it shall be now; the wealth of all the heathen round about, that had spoiled Jerusalem, shall be gathered together, gold, and silver, and apparel, in great abundance, that an equal dividend may be made among all the parties entitled to a share of the prize. Note, The wealth of the sinner is often laid up for the just, and the Israel of God enriched with the spoil of the Egyptians.
4.The very cattle shall share in the plague with which the enemies of God's church shall be cut off, as they did in divers of the plagues of Egypt (Zac 14:15): All the beasts that shall be in the tents of these wicked men, when God comes to contend with them, shall perish with them, not only beasts used in war, as the horse, but those used for travel, or in the plough, as the mule, the camel, and the ass. Note, The inferior creatures often suffer for the sin of man and in his plagues. Thus God will show his indignation against sin, and will make the creature that is thus subject to vanity groan to be delivered into the glorious liberty of the children of God, Rom 8:21, Rom 8:22.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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On that day a great panic from the Lord shall fall on them, so that each will seize the hand of a neighbor, and the hand of the one will be fastened to the hand of the other. After peace was restored to the Jews, their Greek enemies and those Jews who had abandoned the religion of their fathers fell into a great distress and panic. And therefore it happened that, as is the habit of those who are confounded, they took each other’s hand and were not able to let their hold go because of their fear.
In that day there will be a great tumult of the Lord among them: and a man will seize the hand of his neighbor, and his hand will be placed upon the hand of his neighbor. But Judah will fight against Jerusalem, and the riches of all the nations will be gathered around: gold, silver, and many garments. LXX: And in that day there will be a great astonishment of the Lord upon them: and each one will seize the hand of his neighbor, and his hand will cling to the hand of his neighbor: and Judah will be prepared in Jerusalem, and the strength of all the peoples will be gathered around: gold, silver, and many exceedingly garments. When these wonders have been completed, such as the flesh of the enemies flowing away, the eyes withering away, and the tongue in the mouth of blasphemers decaying: then there will be a great tumult, or astonishment in them; for this signifies the ecstasy which the LXX translated: And each one will seize the hand of his neighbor, and his hand will be compared with the hand of another, because of fear, and the weight of evils which will come upon them. Judas will also fight against the metropolis, of which we spoke above (Chapter XII), and will receive victory granted by the Lord: the wealth of all nations that have fought against Jerusalem will be gathered, gold and silver, and a multitude of clothing, which are most precious in things. This unfortunate Judas promises to himself, hoping to receive gold which he valued the Lord for thirty pieces of silver. But we, following the established order, let us refer all these things to the blessedness of the Church, so that all who are in it may admire the subjection of the enemies and their own happiness, and each one may take hold of the hand of his neighbor, so that they may join right hands and be connected by mutual faith and kinship. And what we read in Hebrew, 'And Judas will fight against Jerusalem'; for this, the Septuagint translators rendered it as, 'And Judas will be prepared in Jerusalem'; let us accept it in both ways, that Judas, who once confessed the Lord's name, and being forced by persecutions, persecuted the people of Christ, may himself turn to joy. Certainly, Judas, being entirely repentant and faithful, should not fight against Jerusalem, but should prepare himself in Jerusalem to fight against the adversaries. And Judas himself will gather the riches of all nations around, gold, and silver, and very many garments. We have often said that gold and silver are understood in a metaphorical sense, and so too should we understand the garments, with which the Church of Christ is adorned, of which it is written: 'The queen stood at your right hand in golden robes, adorned with variety' (Psalm 45:10). The crowd of believers rejoices at seeing her dressed in these garments and says: I will greatly rejoice in the Lord, for he has clothed me with the garments of salvation and covered me with the robe of righteousness (Isa. LXI, according to the LXX). For the Lord Himself has said to her: I clothed you with embroidered work and gave you sandals of badger skin (Ezek. XVI). Let us accept these garments made of embroidered work, which are so beautiful and delicate that they appear to be like hair. The Church gathers these garments so that she may have something to clothe her people with, to whom the true preacher has said: Let your garments always be white (Eccl. IX, 8).
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Summary
Zechariah 14:13 vividly portrays a climactic scene during the prophetic "Day of the Lord," where God's enemies, gathered against Jerusalem, are struck with a divinely orchestrated "great tumult." This supernatural confusion causes them to turn violently against one another, resulting in self-destruction rather than success against God's people. The verse underscores the Lord's direct intervention in defending His chosen and demonstrates the futility of opposing His sovereign will.
Context
Literary Context
Zechariah 14 stands as the eschatological climax of the entire book, detailing the final events surrounding the "Day of the Lord." The preceding verses (Zechariah 14:1-5) describe the gathering of all nations against Jerusalem, the city's capture, and the dramatic return of the Lord to the Mount of Olives, splitting it in two. Verses 6-12 then depict cosmic and earthly transformations, including a devastating plague upon the attacking armies. Verse 13, therefore, is not an isolated event but a direct consequence and a specific form of divine judgment that immediately follows God's dramatic intervention, showcasing His unique method of defeating His adversaries through internal strife, before the subsequent establishment of His universal reign (Zechariah 14:14-21).
Historical & Cultural Context
Zechariah prophesied to the post-exilic community, encouraging them in the rebuilding of the temple and the restoration of Jerusalem. While much of the book addresses contemporary concerns, the latter chapters, particularly chapter 14, employ highly apocalyptic and eschatological language, looking far beyond the immediate historical horizon. The concept of God causing confusion and internal conflict among enemies was a recognized pattern in Israel's history and cultural memory, demonstrating His power to deliver His people without their direct military engagement. This motif, seen in accounts like the defeat of the Midianites by Gideon or the Ammonites and Moabites turning on each other in Jehoshaphat's time, would have resonated deeply, emphasizing God's direct and often miraculous intervention on behalf of His covenant people against overwhelming odds.
Key Themes
Zechariah 14:13 significantly contributes to several overarching themes within the book and broader biblical theology. Firstly, it highlights the Day of the Lord, portraying it as a definitive period of divine judgment against those who oppose God and His people, while simultaneously bringing salvation to the remnant. Secondly, the phrase "a great tumult from the LORD" powerfully emphasizes Divine Sovereignty and Intervention, asserting that God is not a passive observer but the active orchestrator of history, directly bringing about the downfall of His adversaries. Thirdly, the verse underscores God's Unwavering Protection of Jerusalem and His People, demonstrating that even in the face of overwhelming global opposition, God's commitment to His chosen city and people ensures their ultimate deliverance. Finally, it illustrates the Futility of Opposing God, showing that any force arrayed against the Almighty will ultimately be consumed by its own internal contradictions and self-destructive tendencies, as seen in other prophetic warnings against God's enemies (e.g., Isaiah 19:2).
Exposition and Analysis
Key Word Analysis
This word signifies confusion, uproar, panic, or even destruction. In Zechariah 14:13, it denotes a divinely induced state of disarray and panic that grips the attacking armies. This is not mere natural chaos but a supernatural disorientation designed by God to lead to their downfall, often resulting in self-inflicted harm or a rout. Its usage here emphasizes the Lord's active role in discomfiting His enemies.
This is the covenant name of God, emphasizing His self-existence, eternality, and His active presence in the affairs of His creation and covenant people. The phrase "from the LORD" explicitly attributes the "great tumult" directly to God's initiative and power, reinforcing His sovereignty and demonstrating that this judgment is a deliberate act of His will, not a random occurrence.
"hand" is a primitive word with a vast array of applications, both literal and figurative. It often signifies power, means, direction, or agency. In Zechariah 14:13, the repetition of "lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour" uses "hand" to represent the individual's agency and power, highlighting the direct, physical, and aggressive nature of the internal conflict. It indicates a literal grasping and striking, emphasizing the complete breakdown of unity and the turning of one's own strength against former allies.
Verse Breakdown
"And it shall come to pass in that day"
This introductory phrase anchors the prophecy to the "Day of the Lord," an eschatological period of climactic divine intervention, judgment, and salvation. It signals that the events described are part of God's ultimate plan for the end times, a specific, decisive moment in history orchestrated by Him.
"that a great tumult from the LORD shall be among them"
This is the core of the divine judgment. "Them" refers to the nations gathered against Jerusalem. The "great tumult" (Hebrew mehumah) is a state of utter confusion, panic, and disarray. Crucially, it originates "from the LORD," signifying that this chaos is not accidental or self-generated by human weakness, but a direct, supernatural act of God. He is the active agent causing this disorientation among His enemies.
"and they shall lay hold every one on the hand of his neighbour"
This clause describes the immediate consequence of the divine tumult. The panic is so profound that it causes the enemy soldiers to lose all cohesion and turn on each other. "Laying hold on the hand" implies a forceful, aggressive grasp, escalating into physical conflict. The phrase "every one" emphasizes the pervasive and universal nature of this internal strife within the attacking forces.
"and his hand shall rise up against the hand of his neighbour."
This final clause intensifies the imagery, depicting open warfare among the former allies. The "hand" rising against the "hand" of a "neighbour" vividly illustrates the complete breakdown of alliance and the eruption of fratricidal violence. Instead of focusing their aggression on Jerusalem, the enemies are consumed by internal conflict, becoming their own undoing.
Literary Devices
Zechariah 14:13 employs several powerful Literary Devices to convey its message. The most prominent is Divine Causation, explicitly stating that the "great tumult" is "from the LORD," thereby establishing God as the direct and sovereign agent behind the chaos. This is further reinforced by Repetition of the phrase "hand of his neighbour," which emphasizes the internal, self-destructive nature of the conflict. The imagery of "hand shall rise up against the hand of his neighbour" is a form of Metonymy, where "hand" represents the individual's aggressive action or power, highlighting the direct, physical violence. There is also an element of Irony, as the nations gathered with the intent to destroy Jerusalem are themselves destroyed by internal strife, a reversal of expectations. This chaotic internal conflict among the enemies also serves as a powerful Symbolism for the futility and self-defeating nature of any opposition to God's will.
Theological and Thematic Connections
Zechariah 14:13 powerfully illustrates God's sovereign control over all nations and His unique methods of judgment and deliverance. It underscores the biblical truth that when human power sets itself against divine purpose, it inevitably leads to self-destruction. This "tumult from the LORD" is a manifestation of God's justice, demonstrating that He is not only capable of defending His people but will actively disorient and dismantle the forces of evil from within. This theme resonates throughout Scripture, where God often fights for His people by causing their enemies to turn on one another, showcasing His omnipotence and faithfulness to His covenant promises. It serves as a profound reminder that the ultimate battle is the Lord's, and His strategies for victory often defy human expectation, bringing glory to His name.
Reflection and Application
Zechariah 14:13 offers profound comfort and a solemn warning. For believers, it reinforces the truth that God is utterly sovereign, even in the midst of global turmoil and seemingly insurmountable opposition. When the world seems to be arrayed against God's purposes or His people, this verse reminds us that the Lord has the power to turn the schemes of enemies against themselves, ensuring the ultimate triumph of His will. It encourages unwavering trust in His protective hand and His ability to deliver in ways we cannot foresee. For those who might oppose God or His people, it serves as a stark reminder of the futility and danger of such a path; His judgment can manifest in unexpected and devastating ways, causing adversaries to become their own undoing. This prophecy calls us to live in reverent awe of God's power and to align our lives with His righteous purposes, knowing that His justice will ultimately prevail.
Questions for Reflection
FAQ
What is 'the Day' referred to in Zechariah 14:13?
"That day" refers to the prophetic "Day of the Lord," a significant eschatological theme found throughout the Old Testament prophets. It is not a literal 24-hour day but an appointed period of time when God intervenes decisively in human history. This "Day" is characterized by divine judgment against wickedness and the enemies of God's people, cosmic disturbances, and ultimately, the establishment of God's righteous reign and the salvation of His faithful remnant. In Zechariah 14, it culminates in the Lord's return, the defeat of His enemies, and His universal kingship over all the earth, as described in Zechariah 14:9.
How does God cause this 'tumult' among the enemies?
The "tumult from the LORD" (Hebrew mehumah) signifies a supernatural panic, confusion, and disorientation directly orchestrated by God. This is not a natural occurrence but a divine act that strips the enemies of their cohesion, strategy, and will to fight effectively against God's people. Throughout biblical history, God has demonstrated His ability to cause such internal strife, leading adversaries to turn on each other rather than on Israel. Examples include the Midianites in Judges 7:22, the Philistines in 1 Samuel 14:20, and the Ammonites and Moabites in 2 Chronicles 20:23. This demonstrates God's power to defeat His foes without human military intervention, often by causing them to become their own undoing.
Christ-Centered Fulfillment
While Zechariah 14:13 describes a future, climactic judgment upon the enemies of God's people, its themes find their ultimate and most profound fulfillment in the person and work of Jesus Christ. The "Day of the Lord," with its dual aspects of judgment and salvation, is inaugurated in Christ's first coming and will be fully consummated at His glorious second advent. Jesus, as the true King of Israel and Lord of all nations, is the one who will ultimately execute this divine judgment. The "tumult from the LORD" foreshadows the decisive defeat of all spiritual and physical forces arrayed against God, not merely through internal strife, but through the overwhelming power and authority of Christ Himself. His victory on the cross disarmed the principalities and powers, triumphing over them (as seen in Colossians 2:15), and His return will bring about the final judgment where every knee will bow and every tongue confess His Lordship (Philippians 2:10-11). The protection of God's people, which Zechariah 14:13 implies, is ultimately secured in Christ, who is our refuge and strength (Psalm 46:1). The final establishment of God's kingdom, where the Lord is King over all the earth (Zechariah 14:9), finds its reality in the reign of Christ, whose kingdom is eternal and whose victory over all opposition is absolute (Revelation 11:15).