Zechariah 14:17

Translation
King James Version
And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain.
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KJV (with Strong's)
And it shall be, that whoso will not come up H5927 of all the families H4940 of the earth H776 unto Jerusalem H3389 to worship H7812 the King H4428, the LORD H3068 of hosts H6635, even upon them shall be no rain H1653.
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Complete Jewish Bible
If any of the families of the earth does not go up to Yerushalayim to worship the king, ADONAI-Tzva'ot, no rain will fall on them.
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Berean Standard Bible
And should any of the families of the earth not go up to Jerusalem to worship the King, the LORD of Hosts, then the rain will not fall on them.
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American Standard Version
And it shall be, that whoso of all the families of the earth goeth not up unto Jerusalem to worship the King, Jehovah of hosts, upon them there shall be no rain.
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World English Bible Messianic
It will be, that whoever of all the families of the earth doesn’t go up to Jerusalem to worship the King, the LORD of Hosts, on them there will be no rain.
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Geneva Bible (1599)
And who so will not come vp of all the families of the earth vnto Ierusalem to worship the King the Lord of hostes, euen vpon them shall come no raine.
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Young's Literal Translation
And it hath come to pass, That he who doth not go up of the families of the land unto Jerusalem, To bow himself to the King, Jehovah of Hosts, Even on them there is no shower.
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See also
Jeremiah 14:4Isaiah 60:12Amos 4:7Amos 4:8Revelation 11:6Deuteronomy 11:17James 5:17
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In the KJVVerse 23,086 of 31,102

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SUMMARY

Zechariah 14:17 describes a future, post-Day of the LORD scenario where all surviving nations are commanded to ascend to Jerusalem annually to worship God as "the King, the LORD of hosts." The verse outlines a severe consequence for any family or nation that refuses this universal pilgrimage and worship: the withholding of rain, a vital resource in the ancient world, symbolizing divine judgment and the absolute sovereignty of God over all creation and humanity.

CONTEXT

  • Literary Context: Zechariah 14 forms the climactic conclusion to the book of Zechariah, presenting a vivid eschatological vision often referred to as the "Day of the LORD." This chapter depicts a final, cosmic battle against Jerusalem, followed by the dramatic intervention of God Himself, who establishes His universal kingship over all the earth (Zechariah 14:1-9). Following this divine triumph and the transformation of Jerusalem into a holy and secure city (Zechariah 14:10-11), the narrative shifts to the post-conflict era. Verse 16 explicitly states that survivors from all nations that fought against Jerusalem will annually come up to Jerusalem to worship "the King, the LORD of hosts," and to keep the Feast of Tabernacles. Verse 17 then immediately provides the specific, dire consequence for any family or nation that defies this universal mandate, reinforcing the absolute nature of God's future reign and the non-negotiable requirement of worship.
  • Historical & Cultural Context: Zechariah prophesied during the post-exilic period (c. 520-518 BC), a time when the Jewish people were rebuilding the Temple and their national identity in Jerusalem. The vision in chapter 14, however, transcends this immediate historical setting, projecting into a distant, apocalyptic future. Culturally, rain was not merely a convenience but the lifeblood of an agrarian society in the ancient Near East. Its presence signified divine blessing and prosperity, while its absence (drought) was a severe curse, leading to famine, disease, and death. This understanding is deeply embedded in Old Testament covenant theology, where obedience brought rain and abundance, and disobedience resulted in drought and barrenness (e.g., Deuteronomy 11:13-17). The Feast of Tabernacles (Sukkot) was one of the three major pilgrimage festivals, commemorating God's provision during the wilderness wandering and celebrating the harvest. Its universal observance in this future kingdom signifies the ingathering of all nations into God's worship and the ultimate fulfillment of His covenant promises.
  • Key Themes: Zechariah 14:17 powerfully contributes to several overarching themes in the book and broader biblical theology. Foremost is the Universal Sovereignty of God, emphasizing that the God of Israel will ultimately be recognized and worshipped as "King over all the earth" (Zechariah 14:9). This leads to the theme of Universal Worship, where all nations are compelled to acknowledge His supreme authority. The verse also highlights Divine Judgment and Retribution, demonstrating that God's reign will be enforced with tangible consequences for rebellion, underscoring the seriousness of refusing to submit to His will. Finally, it reinforces Jerusalem's Eschatological Centrality, portraying it as the undisputed spiritual and governmental capital of the world in the coming kingdom, the locus of God's presence and universal worship, echoing earlier prophetic visions (e.g., Isaiah 2:2-4).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • worship (Hebrew, shâchâh', H7812): This word signifies to "depress" or "prostrate oneself," particularly in homage to royalty or God. It denotes an act of profound reverence, submission, and adoration, involving bowing down or falling flat. In this context, it emphasizes the required posture of humility and submission before the divine King.
  • King (Hebrew, melek'), the LORD (Hebrew, Yᵉhôvâh'), of hosts (Hebrew, tsâbâʼ', H4428): The combined title "the King, the LORD of hosts" is highly significant. "King" (melek) asserts God's ultimate royal authority and right to rule. "LORD" (YHWH/Yᵉhôvâh) is God's covenant name, signifying His self-existence, eternal nature, and unique identity as the God of Israel. "Of hosts" (tsâbâʼ) refers to armies or masses, often implying celestial armies (angels) or the heavenly bodies, thus emphasizing God's omnipotence and His command over all creation and spiritual forces. Together, this title declares God's absolute, unrivaled, and universal sovereignty, not merely as a tribal deity but as the supreme monarch over all the earth and its inhabitants.
  • rain (Hebrew, geshem', H1653): This term refers to a "shower" or "rain." In the arid climate of the ancient Near East, rain was synonymous with life, blessing, and prosperity. Its absence meant drought, famine, and death. Thus, the withholding of rain is a direct, tangible, and devastating form of divine judgment, demonstrating God's control over the natural order and His power to enforce His will through the very elements of creation.

Verse Breakdown

  • "And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem": This clause establishes the universal scope of the divine mandate. "All the families of the earth" underscores that no nation or people group is exempt from this future requirement. The phrase "come up unto Jerusalem" denotes a pilgrimage, a physical ascent to the holy city, which will be the spiritual and political center of God's universal kingdom. This highlights the centrality of Jerusalem in God's eschatological plan.
  • "to worship the King, the LORD of hosts": This specifies the explicit purpose of the pilgrimage: to render homage and adoration to God. The divine title "the King, the LORD of hosts" powerfully asserts God's supreme authority and universal dominion, demanding the worship of all peoples. This worship is not optional but a mandatory act of submission and recognition of His sovereignty.
  • "even upon them shall be no rain": This final clause declares the direct and severe consequence for disobedience. The withholding of rain is a potent symbol of divine curse and judgment. In an agrarian society, lack of rain meant crop failure, famine, and ultimately, death. This illustrates God's absolute control over creation and His willingness to use natural phenomena to enforce His will and punish rebellion against His universal reign.

Literary Devices

Zechariah 14:17 employs several potent literary devices. Symbolism is prominent, with "rain" serving as a powerful symbol of divine blessing, life, and prosperity, its absence representing curse, judgment, and barrenness. Jerusalem itself is a symbol of God's earthly kingdom and the locus of His presence and universal worship. The phrase "all the families of the earth" uses hyperbole to emphasize the truly universal and inescapable nature of God's future reign and the requirement of worship, leaving no room for neutrality. The verse also functions as a clear example of Divine Retribution, where a specific act of rebellion (refusal to worship) is met with a direct and fitting punishment (withholding of rain), illustrating the principle of cause and effect in God's moral order.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 14:17 is a stark declaration of God's ultimate sovereignty and the non-negotiable nature of worship in His coming kingdom. It reveals a future where divine rule is absolute, and all creation is called to acknowledge and submit to the "King, the LORD of hosts." The withholding of rain underscores that rebellion against God's universal authority will not go unpunished, demonstrating His control over the very elements of life and His readiness to use them for judgment. This eschatological vision serves as a profound reminder that God's glory demands universal recognition, and there will be no neutral ground in His perfected reign.

  • Deuteronomy 11:16-17: "Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; And then the LORD'S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you."
  • Psalm 22:27-28: "All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. For the kingdom is the LORD'S: and he is the governor among the nations."
  • Revelation 15:4: "Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest."

REFLECTION AND APPLICATION

While Zechariah 14:17 describes a future, literal event in God's kingdom, its underlying principles hold profound spiritual and practical implications for believers today. The verse reminds us that worship of God is not an optional activity but a fundamental imperative for all humanity, reflecting His inherent worthiness and absolute sovereignty. It challenges us to examine the depth and sincerity of our own worship, asking if we are truly prostrating ourselves before "the King, the LORD of hosts" in every aspect of our lives. Furthermore, the consequence of "no rain" serves as a powerful metaphor for spiritual barrenness and the absence of divine blessing that results from rebellion or indifference towards God. Just as physical rain is essential for life, spiritual "rain" (the Holy Spirit, God's Word, His presence) is vital for spiritual vitality and fruitfulness. This prophecy encourages us to live now in anticipation of God's ultimate reign, aligning our hearts and lives with His will, actively participating in His mission to draw all peoples to Himself, and recognizing that true life and flourishing come only through humble submission and devoted worship of the one true King.

Questions for Reflection

  • How does Zechariah 14:17 challenge our understanding of God's universal sovereignty and the nature of required worship?
  • In what ways might we, even today, experience a spiritual "lack of rain" in our lives by neglecting or refusing to fully worship God with our time, talents, and resources?
  • What does this verse teach us about the importance of obedience and the consequences of spiritual rebellion, both individually and corporately?

FAQ

What is the significance of "no rain" as a judgment in this verse?

Answer: In the ancient Near East, rain was absolutely essential for agriculture and, thus, for life itself. A lack of rain meant drought, crop failure, famine, and ultimately, death. Therefore, "no rain" is a highly potent and devastating form of divine judgment, symbolizing not just economic hardship but a complete withdrawal of God's life-sustaining blessing. It underscores God's absolute control over creation and His power to enforce His will, demonstrating that He can use the very elements of nature to punish those who refuse to acknowledge His sovereignty and worship Him. This judgment is a direct, tangible consequence for spiritual rebellion, reflecting a principle seen throughout the Old Testament where obedience brought blessings (including rain) and disobedience brought curses (including drought), as detailed in passages like Deuteronomy 28:23-24.

Does this prophecy mean all nations will be forced to worship God?

Answer: Zechariah 14:17 implies a universal recognition of God's kingship and a mandatory pilgrimage to Jerusalem for worship, with dire consequences for refusal. While the text does not explicitly state "forced" worship in the sense of a coerced internal disposition, it certainly describes an enforced outward submission to God's reign in His future kingdom. The judgment of "no rain" indicates that refusal to participate in this universal worship will result in severe, tangible consequences, suggesting that outward compliance will be required. This reflects the absolute nature of God's sovereignty; in His perfected kingdom, there will be no room for neutrality or open rebellion against "the King, the LORD of hosts." This contrasts with the present age where belief is by faith and choice, yet it foreshadows a time when God's glory will be so manifest that all will be compelled to acknowledge Him, whether in willing worship or under judgment, as prophesied in Philippians 2:10-11.

CHRIST-CENTERED FULFILLMENT

Zechariah 14:17 finds its ultimate fulfillment and profound significance in the person and work of Jesus Christ. He is the "King, the LORD of hosts" whom all families of the earth are called to worship. While Zechariah speaks of a future earthly kingdom centered in Jerusalem, the New Testament reveals Jesus as the true and eternal King, whose kingdom is both present and future (Luke 17:21). The universal worship demanded in Zechariah 14:17 is echoed in the New Testament's declaration that "every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Jesus, as the Son of God, possesses the authority to command the elements, including rain, and to bring spiritual life or judgment. He is the source of the true "rain"—the living water of the Holy Spirit—that brings spiritual fruitfulness to those who believe in Him (John 7:37-39). Conversely, those who refuse to come to Him for salvation and spiritual life will experience a spiritual barrenness, a "no rain" of divine blessing, leading to ultimate judgment (John 3:18). Thus, Zechariah 14:17 foreshadows the glorious reality of Christ's universal reign, where He will be acknowledged as King by all, and His presence will be the ultimate fulfillment of the Feast of Tabernacles, as God Himself will dwell among His people (Revelation 21:3).

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Commentary on Zechariah 14 verses 16–21

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Three things are here foretold: -

I. That a gospel-way of worship being set up in the church there shall be a great resort to it and a general attendance upon it. Those that were left of the enemies of religion shall be so sensible of the mercy of God to them in their narrow escape that they shall apply themselves to the worship of the God of Israel, and pay their homage to him, Zac 14:16. Those that were not consumed shall be converted, and this makes their deliverance a mercy indeed, a double mercy. It is a great change that the grace of God makes upon them; those that had come against Jerusalem, finding their attempts vain and fruitless, shall become as much her admirers as ever they had been her adversaries, and shall come to Jerusalem to worship there, and go in concurrence with those whom they had gone contrary to. Note, As some of Christ's foes shall be made his footstool, so others of them shall be made his friends; and, when the principle of enmity is slain in them, their former acts of hostility are pardoned to them, and their services are admitted and accepted, as though they had never fought against Jerusalem. They shall go up to worship at Jerusalem, because that was the place which God had chosen, and there the temple was, which was a type of Christ and his mediation. Converting grace sets us right, 1. In the object of our worship. They shall no longer worship the Molochs and Baals, the kings and lords, that the Gentiles worship, the creatures of their own imagination, but the King, the Lord of hosts, the everlasting King, the King of kings, the sovereign Lord of all. 2. In the ordinances of worship, those which God himself has appointed. Gospel-worship is here represented by the keeping of the feast of tabernacles, for the sake of those two great graces which were in a special manner acted and signified in that feast - contempt of the world, and joy in God, Neh 8:17. The life of a good Christian is a constant feast of tabernacles, and, in all acts of devotion, we must retire from the world and rejoice in the Lord, must worship as in that feast. 3. In the Mediator of our worship; we must go to Christ our temple with all our offerings, for in him only our spiritual sacrifices are acceptable to God, Pe1 2:5. If we rest in ourselves, we come short of pleasing God; we must go up to him, and mention his righteousness only. 4. In the time of it; we must be constant. They shall go up from year to year, at the times appointed for this solemn feast. Every day of a Christian's life is a day of the feast of tabernacles, and every Lord's day especially (that is the great day of the feast); and therefore every day we must worship the Lord of hosts and every Lord's day with a peculiar solemnity.

II. That those who neglect the duties of gospel-worship shall be reckoned with for their neglect. God will compel them to come and worship before him, by suspending his favours from those that keep not his ordinances: Upon them there shall be no rain, Zac 14:17. Some understand it figuratively; the rain of heavenly doctrine shall be withheld, and of the heavenly grace, which should accompany that doctrine. God will command the clouds that they rain no rain upon them. Note, It is a righteous thing with God to withhold the blessings of grace from those that do not attend the means of grace, to deny the green pastures to those that attend not the shepherd's tents. Or we may take it literally: On them there shall be no rain, to make their ground fruitful. Note, The gifts of common providence are justly denied to those that neglect and despise instituted ordinances. Those that neglected to build the temple were punished with the want of rain (Hag 2:17), and so were those that neglected to attend there when it was built. If we be barren and unfruitful towards God, justly is the earth made so to us. Many are crossed, and go backward, in their affairs, and this is at the bottom of it - they do not keep close to the worship of God as they should; they go off from God, and then he walks contrary to them. If we omit or postpone the duties he expects from us, it is just with him to deny the favours we expect from him. But what shall be done to the defaulters of the land of Egypt, to whom the threatening of the want of rain is no threatening, for they have no rain at any time; they need none; they desire none; the river Nilus is to them instead of the clouds of heaven, waters their land, and makes it fruitful, so that what is a punishment to others is none to them? Zac 14:18, Zac 14:19. It is threatened that if the family of Egypt go not up, that have no rain, yet God will find out a way to meet with them, for there shall be, in effect, the same plague wherewith other nations are smitten for their neglect. God can, and often did, restrain the overflowing of the river, which was equivalent to the shutting up of the clouds; or if the river did its part, and rose as high as it used to do, God had other ways of bringing famine upon them, and destroying the fruits of their ground, as he did by several of the ten plagues of Egypt, so that this (that is, the same) shall be the punishment of Egypt that is the punishment of other nations who come not up to keep the feast of tabernacles. Note, Those who think themselves least indebted to, and depending on, the mercy of heaven, cannot therefore think themselves guarded against the justice of Heaven. It does not follow that those who can live without rain can therefore live without God; for not the heavens only, but all other creatures, are that to us that God makes them to be, and no more; nor can any man's way of living enable him to set light by the judgments of God. This shall be the punishment - margin, This shall be the sin of Egypt, and the sin of all nations, that come not up to keep the feast of tabernacles. The same word signifies both sin and the punishment of sin, so close and inseparable is the connexion between them (as Gen 4:7), and sin is often its own punishment. Note, Omissions are sins, and we must come into judgment for them; those contract guilt that go not up to worship at the times appointed, as they have opportunity; and it is a sin that is its own punishment, for those who forsake the duty forfeit the privilege of communion with God.

III. That those who perform the duties of gospel-worship shall have grace to adorn their profession by the duties of a gospel-conversation too. This is promised (Zac 14:20, Zac 14:21), and it is necessary to the completing of the beauty and happiness of the church. In general, all shall be holiness to the Lord.

1.The name and character of holiness shall not be so confined as formerly. Holiness to the Lord had been written only upon the high priest's forehead, but now it shall not be so appropriated. All Christians shall be living temples, and spiritual priests, dedicated to the honour of God and employed in his service.

2.Real holiness shall be more diffused than it had been, because there shall be more powerful means of sanctification, more excellent rules, more cogent arguments, and brighter patterns of holiness, and because there shall be a more plentiful effusion of the Spirit of holiness and sanctification, after Christ's ascension than ever before.

(1.)There shall be holiness introduced into common things; and those things shall be devoted to God that seemed very foreign. [1.] The furniture of their horses shall be consecrated to God. "Upon the bells of the horses shall be engraven Holiness to the Lord, or upon the bridles of the horses (so the margin) or the trappings. The horses used in war shall no longer be used against God and his people, as they have been, but for him and them. Even their wars shall be holy wars, their troopers serving under God's banner. Their great men, who ride in state with a pompous retinue, shall reckon it their greatest ornament to honour God with their honours. Holiness to the Lord shall be written on the harness of their chariot-horses, as great men have sometimes their coat of arms with their motto painted on their coaches; every gentleman shall take the high priest's motto for his, and glory in it, and make it a memento to himself not to do any thing unworthy of it. Travellers shall have it upon their bridles, with which they guide their horses, as those who desire always to be put in mind of it, by having it continually before them, and to guide themselves in all their motions by this rule. The bells of the horses, which are designed to quicken them in their journey and to give notice of their approach, shall have Holiness to the Lord upon them," to signify that this is that which we ought to be influenced by ourselves, and make profession of to others, wherever we go. [2.] The furniture of their houses too shall be consecrated to God, to be employed in his service. First, The furniture of the priests' houses, or apartments adjoining to the house of the Lord. The common drinking cups they used shall be like the bowls before the altar, that were used either to receive the blood of the sacrifices or to present the wine and oil in, which were for the drink-offerings. The vessels which they used for their own tables shall be used in such a religious manner, with such sobriety and temperance, such devotedness to the glory of God, and such a mixture of pious thoughts and expressions, that their meals shall look like sacrifices; they shall eat and drink, not to themselves, but to him that spreads their tables and fills their cups. And thus, in ministers' families especially, should common actions be done after a godly sort, however they are done in other families. Secondly, The furniture of other houses, those of the common people: "Every pot in Jerusalem and in Judah shall be holiness to the Lord. The pots in which they boil their meat, the cups out of which they drink their wine (Jer 35:5), in these God's good creatures shall never be abused to excess, nor that made the food and fuel of lust which should be oil to the wheels of obedience," as had formerly been, when all tables were full of vomit and filthiness, Isa 28:8. "What they eat and drink out of these shall nourish their bodies for the service of God; and out of these they shall give liberally for the relief of the poor;" then are they Holiness to the Lord, as the merchandise and the hire of the converted Tyrians are said to be (Isa 23:18); for both in our gettings and in our spendings we must have an eye to the will of God as our rule and the glory of God as our end. Thirdly, When there shall be such an abundance of real holiness people shall not be nice and curious about ceremonial holiness: "Those that sacrifice shall come and take of these common vessels, and seethe their sacrifices therein, making no distinction between them and the bowls before the altar." In gospel-times the true worshippers shall worship God in spirit and in truth, and neither in this mountain nor yet at Jerusalem, Joh 4:21. One place shall be as acceptable to God as another (I will that men pray every where); and one vessel shall be as acceptable as another. Little regard shall be had to the circumstance, provided there be nothing indecent or disorderly, while the substance is religiously preserved and adhered to. Some think it intimates that there should be greater numbers of sacrifices offered than the vessels of the sanctuary would serve for; but, rather than any should be turned back or deferred. they shall make no difficulty at all of using common vessels, as the Levites in a case of necessity helped the priests to kill the sacrifices, Ch2 29:34.

(2.)There shall be no unholiness introduced into their sacred things, to corrupt them: In that day there shall be no more the Canaanite in the house of the Lord of hosts. Some read it, There shall be no more the merchant, for so a Canaanite sometimes signifies; and they think it was fulfilled when Christ once and again drove the buyers and sellers out of the temple. Or though those that were Canaanites, strangers and foreigners, shall be brought into the house of the Lord, yet they shall cease to be Canaanites; they shall have nothing of the spirit or disposition of Canaanites in them. Or it intimates that though in gospel-times people should grow indifferent as to holy vessels, yet they should be very strict in church-discipline, and careful not to admit the profane to special ordinances, but to separate between the precious and the vile, between Israelites and Canaanites. Yet this will not have its full accomplishment short of the heavenly Jerusalem, that house of the Lord of hosts, into which no unclean thing shall enter; for at the end of time, and not before, Christ shall gather out of his kingdom every thing that offends, and the tares and wheat shall be perfectly and eternally separated.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–21. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Verse 17) And it shall be that those who do not go up from the families of the earth to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them. LXX: And it shall be that those who do not go up from the families of the earth to Jerusalem to worship the King, the Lord Almighty, there will be consequences for them. Because the Seventy translated 'there will be consequences for them,' it is written in Hebrew, 'Ulo Alehem Eje Gesem,' which Aquila, Symmachus, and Theodotion also interpreted in a similar way, and there will be no rain on them. The Church of the Lord Jesus is called the heavenly Jerusalem, of which the Apostle writes: 'But the Jerusalem above is free, which is the mother of us all' (Galatians 4:26); and: 'But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem' (Hebrews 12:22). And this Jerusalem is not situated in lowly places, but on a high mountain, about which the Savior speaks: 'A city set on a hill cannot be hidden' (Matthew 5:14). Therefore those who wish to worship the Lord of hosts in Jerusalem must ascend the mountains. But those who are from the families and tribes of the land, and therefore cannot worship the Lord, no temporary or late rain will fall upon them, nor will the land be watered by the rains of the heavens. Or, as the Seventy translated, those who do not ascend from the families of the land to Jerusalem to worship the Lord Almighty King, when they are counted among those who fought against Jerusalem, their flesh will waste away, their eyes will melt, and their tongues will decay.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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