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Commentary on Zechariah 14 verses 16–21
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.
(Vers. 18, 19.) And if the family of Egypt does not ascend and does not come, there will be no plague on them, but there will be a punishment by which the Lord will strike all the nations that do not ascend to celebrate the feast of Tabernacles. This will be the sin of Egypt, and this will be the sin of all the nations that do not ascend to celebrate the feast of Tabernacles. LXX: But if the tribe of Egypt does not ascend and does not come there, there will be a punishment on them by which the Lord will strike all the nations that did not ascend to observe the feast of Booths. This will be the sin of Egypt, and the sin of all the nations that do not go up to celebrate the feast of the tabernacles. Whoever is an Egyptian, and of other nations, as long as he remains an Egyptian and a foreigner, will not go up to Jerusalem; and because he cannot go up, nor raise himself to higher things, therefore the rain of the Lord's blessing will not be upon him. And this sin will be the greatest for the Egyptians, Assyrians, Chaldeans, Syrians, Moabites, and Ammonites, if they do not desire to leave their lands and go up to Jerusalem, to pass through the tabernacles in Jerusalem, and find an eternal home, and if the people of other nations cease, and if they become Israelites in whom there is no deceit (John 7:24). All these things which we quickly discuss, O Jews, and our Judaizers, or rather not ours, because they are Judaizers, hope for future things bodily, certainly circumcision for themselves, and marriages promising in the reign of a thousand years, so that the curse which is written may not be fulfilled in them: Cursed is the barren one who does not bear seed in Israel; and: Blessed is he who has seed in Zion and household members in Jerusalem (Isa. XXXI, 9, sec. LXX). But if it is true, all the virgins that the thousand-year reign shall find shall be subject to eternal curses and sterility: or certainly they shall marry, to escape the curse.
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SUMMARY
Zechariah 14:18 is a stark prophetic declaration concerning the eschatological Messianic kingdom, specifically outlining the divine judgment awaiting nations that refuse to acknowledge the Lord's universal reign and participate in His mandated worship. The verse highlights Egypt's unique punishment of drought, contrasting with a general plague for other disobedient nations, all of whom fail to ascend to Jerusalem to observe the Feast of Tabernacles in the post-Messianic era. This passage underscores God's absolute sovereignty and the severe consequences of rebellion against His future global rule.
CONTEXT
Literary Context: Zechariah 14 forms the climactic conclusion of Zechariah's prophecies, often referred to as the "Little Apocalypse." It vividly describes the "Day of the Lord," a pivotal time marked by cosmic upheaval, the Lord's direct intervention in human history, and the establishment of His universal kingdom. Following a final battle against Jerusalem, the Lord will become King over all the earth (Zechariah 14:9). Verses 16-19, where Zechariah 14:18 is situated, detail the post-Day of the Lord reality: all surviving nations are commanded to make an annual pilgrimage to Jerusalem to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles (Zechariah 14:16). Zechariah 14:18 specifically addresses the consequences for those who defy this universal mandate, emphasizing that even in the glorious Messianic age, accountability for disobedience remains.
Historical & Cultural Context: Zechariah prophesied to the post-exilic community, encouraging them in the rebuilding of the temple and the restoration of Jerusalem. The Feast of Tabernacles (Sukkot) was one of the three major annual pilgrimage festivals in ancient Israel, celebrating God's provision during the wilderness wanderings and the ingathering of the harvest. Its elevation to a universal festival in the Messianic era signifies the ingathering of all nations to worship the true God, reflecting a global expansion of covenant blessings. Egypt, historically Israel's oppressor and a symbol of worldly power and idolatry, is singled out. Their dependence on the annual flooding of the Nile River for agriculture, rather than rainfall, makes the "no rain" judgment particularly pointed and culturally significant, directly targeting their lifeblood and demonstrating God's precise control over their unique environment. This punishment echoes the plagues of Exodus, reinforcing God's ultimate authority over Egypt.
Key Themes: Several profound themes emerge from Zechariah 14:18. Firstly, Universal Sovereignty and Worship is paramount; the passage underscores God's absolute authority over all peoples and His expectation of their homage in the future kingdom. This vision expands Israel's covenant relationship with God to encompass all nations, who will eventually come to acknowledge the Lord as King (Zechariah 14:9). Secondly, the verse highlights the Consequences of Disobedience; even in an era of global peace and divine presence, rebellion against God's commands incurs specific and severe judgment, demonstrating that accountability is eternal. Thirdly, Divine Control Over Nature is powerfully illustrated through the specific punishment for Egypt. By withholding rain, God directly impacts Egypt's agricultural lifeblood, a nation historically dependent on the Nile's inundation, not rainfall, thus showcasing His precise and sovereign power over all creation and unique ecosystems. Finally, the Significance of the Feast of Tabernacles is elevated. This ancient festival, celebrating God's dwelling among His people and His provision, transforms into a universal act of worship, symbolizing the Lord's permanent presence with humanity and the ingathering of all nations into His kingdom (Zechariah 14:16).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 14:18 employs several potent literary devices. Conditional Prophecy is central, presenting a clear "if-then" scenario for the nations, particularly Egypt, regarding their obedience to the Lord's future command to worship. This highlights divine justice and accountability. Contrast is evident in the differing judgments: Egypt receives "no rain," a specific and ironic punishment given their reliance on the Nile, while other "heathen" nations face a more general "plague." This particularization for Egypt demonstrates God's precise and tailored judgment. Allusion to the Exodus plagues is strong, especially with the use of "plague" (maggêphâh), recalling God's historical judgments against a defiant Egypt and underscoring a consistent divine character. The entire passage is a powerful example of Eschatological Prophecy, painting a vivid picture of future events, the universal reign of God, and the consequences for those who resist His sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 14:18 profoundly underscores the universal scope of God's future kingdom and the non-negotiable nature of His sovereignty. It reveals that the Messianic era, while glorious, will not be a period of unrestrained freedom from divine law, but rather one of heightened accountability. The requirement for all nations to worship the King and keep the Feast of Tabernacles signifies the global expansion of God's covenant and the ultimate ingathering of all peoples under His benevolent yet firm rule. The specific judgments highlight God's absolute control over all creation, demonstrating that even natural elements serve His purposes of judgment and blessing. This prophecy serves as a powerful reminder that true peace and prosperity are inextricably linked to acknowledging God's authority and engaging in genuine worship, a principle that transcends dispensations.
REFLECTION AND APPLICATION
Zechariah 14:18, while a prophecy about a future global reality, offers profound truths for our present lives. It reminds us that God's sovereignty is universal and extends over all nations and individuals. Our willingness to worship God now, to acknowledge His rightful place as King in our lives, and to live in obedience to His commands is a reflection of a heart prepared for His future kingdom. The consequences for disobedience, even in a time of great blessing, highlight the seriousness of rejecting God's authority. This should inspire a healthy fear of the Lord, not a cowering dread, but a profound reverence that leads to humble submission and joyful worship. We are called to anticipate that glorious day when the Lord will indeed be King over all the earth, living now as citizens of His coming kingdom, proclaiming His truth, and inviting others into His reign.
Questions for Reflection
FAQ
Why is Egypt singled out for a specific punishment?
Answer: Egypt is singled out in Zechariah 14:18 for a unique punishment ("no rain") primarily due to its historical and symbolic significance as a persistent oppressor of Israel and a symbol of worldly rebellion against God. The specific judgment of drought is particularly pointed because Egypt's agriculture traditionally depended on the annual flooding of the Nile River, not rainfall. This demonstrates God's precise control over their unique ecosystem and serves as a direct reversal of their natural blessing, echoing the plagues God sent upon Egypt in the book of Exodus. It highlights God's sovereignty over all nations and His ability to tailor judgment to specific contexts.
What is the significance of the Feast of Tabernacles in this prophecy?
Answer: The Feast of Tabernacles (Sukkot) was one of the three major annual pilgrimage festivals in ancient Israel, commemorating God's provision during the wilderness wanderings and His dwelling among His people. In Zechariah 14, its elevation to a universal annual pilgrimage for all surviving nations in the Messianic kingdom (Zechariah 14:16) signifies the global expansion of God's covenant and the ingathering of all peoples to worship the true King. It symbolizes the ultimate fulfillment of God's desire to dwell with humanity and the universal celebration of His presence and provision in the new earth.
CHRIST-CENTERED FULFILLMENT
Zechariah 14:18, with its vision of universal worship and divine judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the King of kings and Lord of lords (Revelation 19:16). While Zechariah describes a future earthly reign, the spiritual reality it foreshadows is already inaugurated through Christ's first coming and will be consummated at His second. Jesus, as the true tabernacle, "dwelt among us" (John 1:14), making it possible for humanity to truly worship God. The call for all nations to come and worship finds its echo in the Great Commission, where disciples are commanded to make disciples of all nations (Matthew 28:19), bringing them into the worship of the triune God. The judgment pronounced on those who refuse to worship foreshadows Christ's ultimate role as judge of all humanity (John 5:22), where every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11). Thus, Zechariah 14:18 points forward to a time when Christ's universal reign will be fully manifest, and all creation will acknowledge Him as the rightful and sovereign King.