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Commentary on Zechariah 14 verses 8–15
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.
(Verse 15) And so there will be the destruction of horses, and mules, and camels, and donkeys, and all the livestock that were in those camps, just like this destruction. LXX: And this will be the destruction of horses and mules, camels and donkeys, and all the livestock that were in those camps, in accordance with this destruction. And the Jews strive to fulfill this, according to their carnal interpretation. Truly, the strength of the Lord is great, so that the horses, mules, camels, and donkeys, and all their livestock fall in the enemy camps, just as the men had fallen (or will fall). Great triumph, glorious victory, beasts are defeated by God fighting. Let us therefore say, according to the beginning of tropology: so that all the evils that previously fought against the Church may fall, so that the goods may suddenly arise. Finally, he who was previously a horse neighing after the wife of his neighbor (Jeremiah 5), and was carried away by lust, and lay in the filth of pleasures: when he begins to follow chastity, it will be said to him: Rise, let us go from here (John 14, 31). And: Arise, come, my love (Song of Solomon 2:10). And in the Apostle: Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light (Ephesians 5:14). And when those horses rise up that have fallen before, and have offered their soft backs to the Lord to sit upon, they shall say to God: Mount upon thy horses, and thy riding is salvation (Habakkuk 3:8). According to this sense, let us consider mules, which are barren and do not produce offspring; but they indulge in pleasure: of whom the Psalmist speaks: Be not like to horse and mule, which have no understanding (Psalm 31:9). So just as those who are inclined to lust are called horses, so we shall rightly call those who are virgins in the flesh and not in the spirit, mules. And those who are castrated not for the sake of the kingdom of heaven, but for the pleasure of men. Therefore, when these mules and eunuchs have been turned into offspring and have begotten spiritual children, they will hear through Isaiah: 'And let not the eunuch say: Behold I am a dry tree.' For thus says the Lord to the eunuchs, who keep my Sabbaths and choose the things that please me and hold fast to my covenant: I will give them a place in my house and within my walls, a name better than sons and daughters; an everlasting name will I give them, that shall never be cut off (Isaiah 56:3-5). The kings of Israel, especially David, are said to have had many male and female donkeys, which is related to Christ (2 Kings 13 and 1 Kings 3). If we understand what the running and rising horses and donkeys are, let us move on to camels, a ruminant animal that does not have a divided hoof (Leviticus 11). And let us say that all the sinners of the earth are like camels, who are weighed down by the heavy burden of sins, and they seem to read the holy Scriptures to themselves, but they do not have a divided hoof, rumination the divine words and neglecting what is written. But a camel can more rightly be called the people of the Jews, who themselves meditate upon the Law of God, and chew it over and turn it in their hearts, but do not split the hoof, so that they may believe in the Father and in the Son; and in this they are unclean, because they never separate the letter from the spirit, the shadow from the truth, and they bear the burden of the Law, and they hear through the prophet: Woe, sinful nation, people full of offenses (Isaiah 1:4). Concerning this kind of camel who chews and does not split the hoof, it is said in Proverbs as if to a son: Whoever forsakes the discipline of his father will meditate on evil speeches (Proverbs 21). Let us cross over to the donkey, who once was carried unbridled and unclean, and had many masters, and slid down the steep slopes, so that he would rise up suddenly when falling, and carry the Lord Savior, and enter into holy Jerusalem, and be received by a crowd of believing children triumphantly (Matt. XXI and John XII). It is said that the Savior tied this donkey to the vine and the vineyard (Gen. XLIX, 11), of which it is written in the Psalms: You brought the vine out of Egypt, and drove out the nations, and planted it (Ps. LXXIX, 9). To which the vinedresser himself says: I planted you a fruitful vineyard, a wholly true (Jer. II, 21). Likewise, all the beasts and animals, which the prophet comprehends under one name, are to be interpreted according to the nature of each one, and this is more fitting for the Son of God than for those things which the foolish people of the Jews presume to prophesy.
Shall be like this destruction: That is, the beasts shall be destroyed as well as the men: the common soldiers as well as their leaders.
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SUMMARY
Zechariah 14:15 describes a devastating divine judgment extending beyond humanity to the very animals (horses, mules, camels, asses, and other beasts) within the encampments of those who oppose Jerusalem during the climactic "Day of the Lord." This verse underscores the comprehensive and all-encompassing nature of God's wrath, mirroring the plague inflicted upon the human combatants and highlighting His absolute sovereignty over all creation in executing His righteous decrees.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 14:15 employs several potent literary devices to convey its message of comprehensive divine judgment. Parallelism is evident in the phrase "as this plague," directly linking the affliction on the animals to the previously described plague on the human combatants in Zechariah 14:12. This creates a sense of symmetry in divine retribution, emphasizing the thoroughness of God's judgment. The detailed listing of animals—horse, mule, camel, and ass—followed by the broader "all the beasts," is a form of Merism, where specific parts are named to represent the whole, underscoring the all-encompassing nature of the destruction. Furthermore, the description of such a widespread and devastating plague, particularly one affecting animals so vital to ancient warfare, functions as Hyperbole, exaggerating the scale of the destruction to impress upon the reader the absolute power and severity of God's intervention on the Day of the Lord. The animals themselves can be seen as Symbolism for the military might and resources of the invading armies, making their destruction a symbolic representation of the complete dismantling of the enemy's power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 14:15 profoundly reinforces the biblical truth of God's absolute sovereignty and His ultimate control over all creation, even the animal kingdom, in the execution of His divine judgments. This passage is a stark reminder that the "Day of the Lord" is a time of comprehensive reckoning, where nothing—neither human strength nor vital resources—can withstand God's wrath against rebellion. It highlights the principle that when God acts in judgment, His action is thorough and leaves no stone unturned, ensuring the complete defeat of His adversaries and the ultimate triumph of His righteous kingdom. This divine judgment is not arbitrary but a just response to the nations' opposition against Jerusalem and, by extension, against God Himself.
REFLECTION AND APPLICATION
Zechariah 14:15, while depicting a terrifying scene of divine judgment, offers profound insights for contemporary reflection. It serves as a powerful reminder that God's justice is not superficial but penetrates every aspect of rebellion and opposition to His will. For believers, this passage underscores the certainty of God's ultimate victory over all evil and the establishment of His righteous reign. It invites us to live in reverent awe of a God who is both merciful and just, one who will ultimately set all things right. This passage should motivate us to align our lives with His purposes, to trust in His sovereign plan, and to find our refuge in Him, knowing that He is the one who judges the nations and protects His own. It also prompts us to consider the comprehensive nature of God's redemptive work, which extends to all creation, even as His judgment does.
Questions for Reflection
FAQ
What is the significance of the plague extending to the animals in Zechariah 14:15?
Answer: The extension of the plague to the animals—horses, mules, camels, asses, and all other beasts—is highly significant for several reasons. First, it emphasizes the comprehensive and all-encompassing nature of God's judgment. It's not just the human combatants who are afflicted, but every vital resource and instrument of war associated with them. In ancient warfare, these animals were indispensable for cavalry, transport, and logistics. Their destruction cripples the enemy's military capacity entirely. Second, it highlights God's absolute sovereignty over all creation. Just as God afflicted the livestock of Egypt in the Exodus plagues, here He demonstrates His power over the animal kingdom to achieve His purposes. Third, it underscores the severity and totality of the "Day of the Lord," showing that God's wrath leaves no aspect of the rebellious forces untouched, ensuring their complete and utter defeat. This mirrors the plague on the human combatants described in Zechariah 14:12, indicating a divine, supernatural intervention.
CHRIST-CENTERED FULFILLMENT
While Zechariah 14:15 describes a terrifying judgment on the Day of the Lord, its ultimate fulfillment and theological trajectory point to Christ. The comprehensive judgment depicted here foreshadows the final and complete victory of God over all evil, which is fully realized in Jesus Christ. He is the one who will return as the righteous judge, not only to defeat all opposing forces but also to establish His eternal kingdom (as seen in Revelation 19:11-16). The thoroughness of the plague on the animals, crippling the enemy's resources, speaks to the absolute and undeniable authority Christ possesses to dismantle every power and principality that sets itself against God (Colossians 2:15). Furthermore, the "Day of the Lord" is ultimately the day of Christ's triumph, where He brings about perfect justice and ushers in a new creation, free from the curse of sin and rebellion (Revelation 21:1-5). Thus, this verse, in its stark portrayal of judgment, ultimately magnifies the glory and power of Christ, who alone is worthy to execute God's righteous decrees and establish His everlasting peace.