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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 14:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
God's providences concerning his church are here represented as strangely changing and strangely mixed.
I.As strangely changing.
Sometimes the tide runs high and strong against them, but presently it turns, and comes to be in favour of them; and God has, for wise and holy ends, set the one over against the other.
1.God here appears against Jerusalem; judgment begins at the house of God. When the day of the Lord comes (Zac 14:1) Jerusalem must pass through the fire to be refined. God himself gathers all nations against Jerusalem to battle (Zac 14:2); he gives them a charge, as he did Sennacherib, to take the spoil and to take the prey (Isa 10:6), for the people of Jerusalem have now become the people of his wrath. And who can stand before him or before nations gathered by him? Where he gives commission he will give success. The city shall be taken by the Romans, who have nations at command; the houses shall be rifled, and all the riches of them taken away, by the enemy; and, to gratify an insatiable lust of uncleanness as well as avarice, the women shall be ravished, as if victory were a license to the worst of villanies, jusque datum sceleri - and crimes were sanctioned by law. One-half of the city shall then be carried into captivity, to be sold or enslaved, and shall not be able to help itself, such is the destruction that shall be made in the great and terrible day of the Lord.
2.He presently changes his way, and appears for Jerusalem; for, though judgment begin at the house of God, yet, as it shall not end there, so it shall not make a full end there, Jer 4:27; Jer 30:11.
(1.)A remnant shall be spared, the same with that third part spoken of, Zac 13:8. One-half shall go into captivity, whence they may hereafter be fetched back, and the residue of the people shall not be cut off, as one would have feared, from the city. Many of the Jews shall receive the gospel, and so shall prevent their being cut off from the city of God, his church upon earth. In it shall be a tenth, Isa 6:13; See Eze 5:3.
(2.)Their cause shall be pleaded against their enemies (Zac 14:3): Then, when God has made use of these nations as a scourge to his people, he shall go forth and fight against them by his judgments, as when he fought against the enemies of his church formerly in the day of battle, with the Egyptians, Canaanites, and others. Note, The instruments of God's wrath will themselves be made the objects of it; for it will come to their turn to drink of the cup of trembling; and whom God fights against he will be sure to overcome and be too hard for. And every former day of battle, which God has made to his people a day of triumph, as it is an engagement to God to appear for his people, because he is the same, so it is an encouragement to them to trust in him. It is observable that the Roman empire never flourished, after the destruction of Jerusalem as it had done before, but in many instances God fought against it.
(3.)Though Jerusalem and the temple be destroyed, yet God will have a church in the world, into which Gentiles shall be admitted, and with whom the believing Jews shall be incorporated, Zac 14:4, Zac 14:5. These verses are dark and hard to be understood; but divers good expositors take this to be the meaning of them.
[1.]God will carefully inspect Jerusalem, even then when the enemies of it are laying it waste: His feet shall stand in that day upon the mount of Olives, whence he may take a full view of the city and temple, Mar 13:3. When the refiner puts his gold into the furnace he stands by it, and has his eye upon it, to see that it receive no damage; so when Jerusalem, God's gold, is to be refined, he will have the oversight of it. He will stand by upon the mount of Olives; this was literally fulfilled when our Lord Jesus was often upon this mountain, especially when thence he ascended up into heaven, Act 1:12. It was the last place on which his feet stood on this earth, the place from which he took rise.
[2.]The partition-wall between Jews and Gentiles shall be taken away. The mountains about Jerusalem, and particularly this, signified it to be an enclosure, and that it stood in the way of those who would approach to it. Between the Gentiles and Jerusalem this mountain of Bether, of division, stood, Sol 2:17. But by the destruction of Jerusalem this mountain shall be made to cleave in the midst, and so the Jewish pale shall be taken down, and the church laid in common with the Gentiles, who were made one with the Jews by the breaking down of this middle wall of partition, Eph 2:14. Who art thou, O great mountain? And a great mountain the ceremonial law was in the way of the Jews' conversion, which, one would think, could never have been got over; yet before Christ and his gospel it was made plain. This mountain departs, this hill removes, but the covenant of peace cannot be broken; for peace is still preached to him that is afar off and to those that are nigh.
[3.]A new and living way shall be opened to the new Jerusalem, both to see it and to come into it. The mountain being divided, one-half towards the north and the other half towards the south, there shall be a very great valley, that is, a broad way of communication opened between Jerusalem and the Gentile world, by which the Gentiles shall have free admission into the gospel-Jerusalem, and the word of the Lord, that goes forth from Jerusalem, shall have a free course into the Gentile world. Thus the way of the Lord is prepared, for every mountain and hill shall be brought low, and plain and pleasant valleys shall come in the room of them, Isa 40:4.
[4.]Those of the Jews that believe shall come in, and join themselves to the Gentiles, and incorporate with them in the gospel-church: You shall flee to the valley of the mountains, that valley that is opened between the divided halves of the mount of Olives; they shall hasten into the church with the Gentiles, as formerly the Gentiles with them, Zac 8:23. The valley of the mountains is the gospel-church, to which there were added of the Jews daily such as should be saved, who fled to that valley as to their refuge. This valley of the mountains is said to reach unto Azal, or to the separate place, that is, to all those whom God has set apart for himself. When God makes his mountains a way (Isa 49:11), by making them a valley, the way shall be opened to all the way-faring men (Isa 35:8), and, though fools, they shall not err therein. Or, to those that are now separated from God this valley shall reach; for the Gentiles, who are afar off, shall be made nigh, with the Jews, who are a people near unto him, and both have an access, a mutual access to each other and a joint access to God as a Father by one Spirit, Eph 2:18.
[5.]They shall flee to the valley of the mountains, to the gospel-church, under dreadful apprehensions of their danger from the curse of the law. They shall flee from the wrath to come, from the avenger of blood, who is in pursuit of them, to the church as to a city of refuge, or as doves to their windows, as they fled from before the earthquake in the days of Uzziah, Amo 1:1. Therefore the gospel reveals the wrath of God from heaven (Rom 1:18) that we might be awakened to escape for our lives, to flee as from an earthquake, for we feel the earth ready to sink under us, and we can find no firm footing in it, and therefore must flee to Christ, in whom alone we can stand fast and be easy.
(4.)God shall appear in his glory for the accomplishing of all this: The Lord my God shall come, and all the saints with thee, which may refer to his coming to destroy Jerusalem, or to destroy the enemies of Jerusalem, or his coming to set up his kingdom in the world, which is called the coming of the Son of man (Mat 24:37), or to his last coming, at the end of time; however, it teaches us,
[1.]That the Lord will come; it has been the faith of all the saints, Behold, the Lord comes to fulfil every word that he has spoken in its season.
[2.]When he comes all his saints come with him; they attend his motions and are ready to serve his interests. Christ will come at the end of time with ten thousands of his saints, as when he came to give the law upon Mount Sinai.
[3.]Every particular believer, being related to God as his God, may triumph in the expectation of his coming and speak of it with pleasure, The Lord my God shall come, shall come to the comfort of all that are his; for, "Blessed Lord, all the saints shall be with thee, and it shall be their everlasting happiness to dwell in thy presence; and therefore come, Lord Jesus." And some think that this may be read as a prayer, Yet, O Lord my God! come, and bring all the saints with thee.
II.God's providences appear here strangely mixed (Zac 14:6, Zac 14:7):
In that day of the Lord the light shall not be clear nor dark, not day nor night; but at evening time it shall be light. Some refer this to all the time from hence to the coming of the Messiah; the Jewish church had neither perfect peace nor constant trouble, but a cloudy day, neither rain nor sunshine. But it may be taken more generally, as designed to represent the method God usually takes in the administration of the kingdom both of providence and grace. Here is,
1.An idea of the usual course and tenour of God's dispensations; the day of his grace and the day of his providence are neither clear nor dark, not day nor night. It is so with the church of God in this world; where the Sun of righteousness has risen it cannot be dark night, and yet short of heaven it will not be clear day. It is so with particular saints; they are not darkness, but light in the Lord, and yet, while there is so much error and corruption remaining in them, it is not perfect day. So it is as to the providences of God that relate to his church; in general the affairs of the church are neither good nor bad in any extremity, but there is a mixture of both; we are singing both of mercy and judgment, and are uncertain which will prevail, whether it be an evening or a morning twilight. We are between hope and fear, not knowing what to make of things.
2.An intimation of comfort with reference hereunto: It shall be one day which shall be known to the Lord. This intimates,
(1.)The beauty and harmony of such mixed events; there is one and the same design and tendency in all; all the wheels make but one wheel, all the revolutions but one day.
(2.)The brevity of them; it is, as it were, but for one day, for a little moment; the cloud that darkens the light will soon blow over.
(3.)The eye God has upon all these events, and the hand he has in them all; they are known to the Lord; he takes notice of them, and orders and disposes of all for the best, according to the counsel of his will.
3.An issue very joyful secured at last: At evening-time it shall be light: it shall be clear light, and no longer dark; we are sure of it in the other world, and we hope for it in this world - at evening-time, when our hopes are quite spent with waiting all day to no purpose, nay, when we fear it will be quite dark, when things are at the worst and the case of the church is most deplorable. As to the church's enemies the sun goes down at noon, so to the church it rises at night; unto the upright springs light out of darkness (Psa 112:4); deliverance comes when the tale of bricks is doubled, and when God's people have done looking for it, and so it comes with a pleasing surprise.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But it might happen that he should sit upon a foal; give us rather a sign where the king who enters will stand. Give us a sign not far from the city, that it may not be unknown to us; give us a sign nearby and clearly visible, that being in the city we may behold the place. Again the prophet answers, saying, “That day his feet shall rest upon the Mount of Olives, which is opposite Jerusalem to the east.” Is it possible for anyone standing within the city not to behold the place?
(Verse 3, 4.) And the Lord shall go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And the mount of Olives shall be split in two, one part to the east and the other to the sea, by a very great abyss. We should understand worthy of God the things which are said in the holy Scriptures in a human and carnal way, and which are contained in them. Otherwise, when the Apostle speaks: Who is the image of the invisible God (Colossians 1:15). And again: To the King of ages, immortal, invisible, the only God (1 Timothy 1:17). And it is written in the Gospel: No one has ever seen God: the only-begotten Son who is in the bosom of the Father, he has declared him (John 1:18). And again: Not that anyone has seen God, except the one who is from the Father (Ibid., 6): just as we understand his anger and repentance, and his soul, and his hands, and his feet, and his belly, and his eyes, and the other members of his body, according to the diversity of causes and interpretations of the senses: so we also understand this which is written, The Lord will come forth, and will fight, in accordance with what we read in Habakkuk: You went forth for the salvation of your people, for salvation with your anointed (Habakkuk 3:13). And in Micah: For behold, the Lord will come out of his place, and come down and tread upon the high places of the earth, and the mountains will melt under him, and the valleys will burst open (Micah 1:3-4). Also in Isaiah: The Lord of hosts will go out and fight against the nations, and stir up zeal, and cry out against his enemies with strength (Isaiah 42:13). Therefore, God will come out of his place when he is compelled to break his peace, meekness, and clemency for the sake of correcting sinners. Although he is naturally sweet, he becomes bitter due to our fault, that is, he becomes bitter not for himself, but for those who are suffering, for whom bitter torments are. He who speaks elsewhere through the prophet: I am God, and I do not change (Malachi III, 6). And it is said to him: But you are the same, and you remain (Psalm CI, 28). And in the letter of James: With whom there is no change (James I, 17): now he goes out and fights as in the day of battle, when he submerged Pharaoh in the Red Sea, and fought for the people of Israel (Exodus XIV). And his feet will stand on those whom he has shown mercy to, and they will not be moved at all, so that it can be said again of him: And the Lord will sound the trumpet; and he will walk with the threat of his anger (Zechariah IX). He will not walk, as the sun is already setting, and darkness comes after midday, which we read that Adam did (Gen. III). And when he stands, he will not stand in the valley and low places, but on a mountain, which does not have fruitless trees and a barren forest; but where olive groves are born, which nourish eternal light, and weaknesses are dissolved, and rest is given to the weary. And the Mount of Olives itself, on which the feet of the Lord stand, is opposite Jerusalem and to the East, where the sun of justice rises, and it is planted with those olive trees of which it is said: Your children are like young olive trees, around your table (Ps. CXXVII, 3). Whose middle part will be divided towards the east, in which there are trees planted by the nations, of which one speaks: But I am like a fruitful olive tree in the house of God (Ps. LI, 10). And the other middle part will be divided towards the west and the sea, with a very deep precipice, which is the circumcised people, to whom God speaks through the prophet: What has my beloved done in my house, committing abomination? Will vows and holy flesh take away evils from you (Jer. XI, 15); or will you escape in them? She, beloved in the house of God, committed abomination, that she might crucify the Son of God, and [said] that you, O Lord, were called the shady and wooded olive-tree, and that your branches were useless, which were broken from the good root, that we might be grafted in their place. And consider the secrets of the Scriptures, when (rather, how) the middle part, which leans towards the west, is dashed upon by salt and bitter waves, not simply said to be in the sea, but in a steep abyss of the sea, which also Micah speaks of: 'I will uncover its stones in the valley' (undoubtedly Jerusalem), 'and will reveal its foundations' (Micah 1:6). These things, as we have said in very difficult and obscure places, due to the weakness of our strength. However, the Jews following the letter of the western alphabet, try to show that the Lord is standing on the Mount of Olives, and that the mountain itself is divided into two parts, so that at the beginning of one part there is a tear against the east, and the other part stretches towards the west: and in the middle of a very steep valley, one part is divided to the north, the other to the south.
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Summary
Zechariah 14:4 is a profound prophetic declaration envisioning the dramatic return of the Lord to the Mount of Olives, a pivotal geographical feature directly east of Jerusalem. In that climactic "Day of the Lord," the Lord's physical presence will trigger an unprecedented geological event, causing the Mount of Olives to cleave precisely down its middle, forming an immense valley stretching from east to west, with its northern and southern halves shifting away from the newly formed chasm. This cataclysmic transformation of the landscape sets the stage for divine judgment and the establishment of God's universal reign.
Context
Literary Context
Zechariah 14:4 is nestled within the climactic final chapter of Zechariah, which intensely focuses on the "Day of the Lord," a recurring eschatological theme in biblical prophecy. The preceding verses (Zechariah 14:1-3) describe a dire scenario where all nations gather against Jerusalem for a final battle, leading to the city's capture, plunder, and the exile of half its inhabitants. Verse 4 immediately follows this description of overwhelming human aggression, presenting God's decisive, supernatural intervention as the turning point. It marks the moment of divine deliverance and the commencement of the Lord's direct, personal reign, transitioning from a scene of global conflict to one of divine triumph and the establishment of His kingdom. The geological upheaval described serves as a dramatic physical manifestation of God's power and the opening of a path for His people's escape, as hinted in Zechariah 14:5.
Historical & Cultural Context
Zechariah, a post-exilic prophet, ministered to the Jewish community that had returned from Babylonian captivity to rebuild Jerusalem and the Temple. His prophecies often blend immediate historical encouragement with far-reaching messianic and end-time visions, designed to instill hope and provide a future vision for a struggling Israel. The Mount of Olives, situated directly east of Jerusalem, was a familiar and significant landmark in ancient Israel. It was a place of worship, a burial ground, and a strategic vantage point overlooking the city. Its prominent location and historical associations (e.g., 2 Samuel 15:30) would have made its dramatic alteration particularly impactful to Zechariah's audience, grounding the future prophecy in a recognizable, tangible reality. The concept of mountains shaking or being removed is a common biblical motif for divine power and judgment (e.g., Psalm 46:2-3).
Key Themes
This verse powerfully contributes to several major theological and narrative themes within Zechariah and broader biblical prophecy. Firstly, it underscores The Lord's Physical and Visible Return, emphasizing that God's intervention in human history will be tangible and undeniable. Secondly, the Dramatic Geological Transformation signifies a supernatural act of divine power, altering creation itself to fulfill God's purposes, often associated with judgment and the preparation for a new era. Thirdly, the event highlights Divine Sovereignty and Ultimate Victory, demonstrating God's absolute control over nations, nature, and the course of history, bringing an end to human rebellion and ushering in His righteous rule. Finally, for Christian theology, this verse is a foundational Messianic Prophecy, widely interpreted as a direct reference to the Second Coming of the Messiah, Jesus Christ, who ascended from this very mountain and is promised to return in a similar manner (Acts 1:11).
Exposition and Analysis
Key Word Analysis
This primitive root means "to stand" in various relations, literal and figurative. It implies presence, establishment, continuance, and readiness. In the context of Zechariah 14:4, it signifies the Lord's authoritative and decisive physical presence upon the Mount of Olives, marking the initiation of His direct intervention and reign. It is not a fleeting visit but a firm, establishing act.
This primitive root means "to cleave; generally, to rend, break, rip or open." It is a powerful verb denoting a forceful, often supernatural, splitting or breaking apart. Its usage here emphasizes the dramatic, unprecedented, and divinely orchestrated nature of the geological event, akin to the parting of the Red Sea (Exodus 14:21). This is not a gradual erosion but a sudden, violent rupture.
This word refers to a "gorge" or "valley," often characterized by its lofty sides, implying a deep and narrow chasm. When combined with "very great" (H3966, H1419), it describes an immense and significant topographical feature, indicating the profound and lasting impact of the mountain's cleavage. This newly formed valley is not just a geographical change but serves a purpose within the prophetic narrative, possibly as an escape route for the remnant.
Verse Breakdown
"And his feet shall stand in that day upon the mount of Olives"
This opening clause is profoundly significant, depicting a literal, physical return of the Lord. "His feet" emphasizes a tangible, bodily presence. "In that day" refers to the "Day of the Lord," a specific eschatological period of divine judgment and salvation. The "mount of Olives" provides a precise geographical location, grounding the prophecy in a real-world setting.
"which [is] before Jerusalem on the east"
This further clarifies the exact location of the Mount of Olives, confirming its well-known position relative to the holy city. This detail underscores the specificity of the prophecy and its direct relevance to Jerusalem's fate.
"and the mount of Olives shall cleave in the midst thereof toward the east and toward the west"
This describes the immediate and dramatic consequence of the Lord's arrival. The mountain will split down its middle, creating a chasm that extends laterally, indicating a massive rupture that divides the entire ridge. The "east and west" direction suggests a complete separation, forming a clear passageway.
"[and there shall be] a very great valley"
The result of the cleavage is the formation of an immense new valley. The Hebrew words for "very great" (H3966 mᵉʼôd and H1419 gâdôwl) emphasize the extraordinary scale and depth of this topographical change, highlighting the supernatural power at work.
"and half of the mountain shall remove toward the north, and half of it toward the south."
This final clause details the precise movement of the cleaved portions of the mountain. The two halves will literally shift away from each other, one moving northward and the other southward. This further emphasizes the radical and permanent alteration of the landscape, creating a wide, open pathway where the mountain once stood.
Literary Devices
Zechariah 14:4 is rich in Prophecy, offering a detailed foretelling of future events, specifically concerning the Lord's return and its geographical impact. The verse employs vivid Dramatic Imagery, painting a powerful mental picture of a mountain splitting apart and shifting, evoking a sense of awe and divine power. The description of the Mount of Olives cleaving and creating a "very great valley" is a form of Hyperbole, emphasizing the extraordinary and unprecedented nature of the event, which goes beyond normal geological processes. The Mount of Olives itself functions as Symbolism, not merely as a geographical location, but as a place deeply connected to Jerusalem's spiritual and historical destiny, and, in Christian theology, to Christ's ascension and promised return. The entire verse serves as a powerful Theophany, describing a direct manifestation of God's presence and power in the physical world.
Theological and Thematic Connections
Zechariah 14:4 stands as a profound testament to God's sovereign control over creation and history, serving as a cornerstone for biblical eschatology. It vividly portrays the physical and undeniable return of the Lord, not merely as a spiritual presence, but as a tangible intervention that reshapes the very landscape. This event signals the culmination of divine judgment upon the nations that oppose Jerusalem and the dawning of God's righteous, universal kingdom. The splitting of the Mount of Olives is a dramatic display of omnipotence, preparing the way for the Lord's reign and providing a means of salvation for His people. It underscores the literal fulfillment of prophecy and the ultimate triumph of God's purposes, assuring believers of His faithfulness to His covenants and His ultimate victory over all opposition.
Reflection and Application
Zechariah 14:4 offers profound assurance and a call to readiness for all who believe. It serves as a powerful reminder that God's prophetic word is utterly reliable and will be fulfilled with precise, tangible detail. The dramatic imagery of the Lord's physical return and the earth-shattering transformation of the Mount of Olives should instill a deep sense of awe for God's power and His unwavering commitment to His promises. In a world often marked by chaos, uncertainty, and opposition to God, this verse provides an anchor of hope, pointing to a future where divine justice will prevail, and the Messiah's reign will be established in undeniable glory. It encourages believers to live with an eternal perspective, understanding that our present struggles are temporary in light of God's ultimate triumph. This prophecy calls us not to fear the future, but to live lives of holiness, watchfulness, and active participation in God's kingdom work, eagerly anticipating the day when the King of Kings will stand upon the earth and establish His perfect rule.
Questions for Reflection
FAQ
Is the splitting of the Mount of Olives a literal event or a symbolic one?
While some interpret the geological changes in Zechariah 14:4 symbolically, the highly specific and detailed language ("cleave in the midst thereof toward the east and toward the west," "half of the mountain shall remove toward the north, and half of it toward the south," "a very great valley") strongly suggests a literal, physical event. The precision of the geographical details (Mount of Olives, before Jerusalem on the east) further supports a literal interpretation. This literal understanding aligns with the physical return of the Lord described in the verse and the tangible establishment of His kingdom on earth, as prophesied elsewhere in Scripture (Revelation 20:4-6).
What is the significance of the Mount of Olives in biblical prophecy?
The Mount of Olives holds immense significance in biblical prophecy, particularly as the site of Jesus' ascension into heaven (Acts 1:9-12). The angels explicitly stated that Jesus would return "in the same way you have seen him go into heaven" (Acts 1:11). Zechariah 14:4 directly links the Lord's return to this specific mountain, making it the focal point of His second advent and the dramatic beginning of His earthly reign. It also served as a place of prayer for Jesus (Luke 22:39-40) and a route for His triumphal entry into Jerusalem (Matthew 21:1-11). Its prophetic role underscores the continuity of God's plan and the precise fulfillment of His word.
Christ-Centered Fulfillment
Zechariah 14:4 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ, the promised Messiah. While the Old Testament prophet speaks of "his feet" and "the Lord," Christian theology unequivocally identifies this returning figure as Jesus Christ, who, according to Acts 1:11, ascended to heaven from the Mount of Olives and will return "in the same way." This verse therefore prophesies the Second Coming of Christ, a pivotal event in God's redemptive plan. His physical standing on the Mount of Olives will not only trigger a dramatic geological transformation, but it will also mark His triumphant victory over all earthly opposition (Revelation 19:11-16) and the visible establishment of His righteous, millennial kingdom on earth (Revelation 20:4-6). The splitting of the mountain can be seen as the ultimate "making straight" of the way for the King of Kings, allowing for the deliverance of His people and the commencement of His universal rule, fulfilling ancient prophecies of a new heaven and new earth where God dwells with His people (Revelation 21:1-4).