Zechariah 14:16 Komentář

Divers things were foretold, in the two foregoing chapters, which should come to pass "in that day;" this chapter speaks of a "day of the Lord that cometh," a day of his judgment, and ten times in the foregoing chapters, and seven times in this, it is repeated, "in that day;" but what that day is that is here meant is uncertain, and perhaps will be so (as the Jews speak) till Elias comes; whether it refer to the whole period of time from the prophet's days to the days of the Messiah, or to some particular events in that time, or to Christ's coming, and the setting up of his kingdom upon the ruins of the Jewish polity, we cannot determine, but divers passages here seem to look as far forward as gospel-times. Now the "day of the Lord" brings with it both judgment and mercy, mercy to his church, judgment to her enemies and persecutors. I. The gates of hell are here threatening the church (Zac 14:1, Zac 14:2) and yet not prevailing. II. The power of Heaven appears here for the church and against the enemies of it (Zac 14:3, Zac 14:5). III. The events concerning the church are here represented as mixed (Zac 14:6, Zac 14:7), but issuing well at last. IV. The spreading of the means of knowledge is here foretold, and the setting up of the gospel-kingdom in the world (Zac 14:8, Zac 14:9), which shall be the enlargement and establishment of another Jerusalem (Zac 14:10, Zac 14:11). V. Those shall be reckoned with that fought against Jerusalem (Zac 14:12-15) and those that neglect his worship there (Zac 14:17-19). VI. It is promised that there shall be great resort to the church, and great purity and piety in it (Zac 14:16, Zac 14:20, Zac 14:21).

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.

INTRODUCTION TO ZECHARIAH 14 This chapter treats of the coming of Christ with all his saints, and his personal appearance among them; and of the signs of the times before that; and of what shall befall the enemies of the church, both open and secret; and of the happy state and condition of the church itself. First there will be a time of great affliction to the people of God, Zac 14:1, when the Lord will appear and fight for them, and will appear to them, and with them, Zac 14:3 but before this time it will be an uncommon season, neither day nor night; at the close of which, light will break forth, Zac 14:6 the Gospel will be spread far and near, attended with the Spirit and grace of God in great plenty, Zac 14:8 which will bring on the spiritual reign of Christ over all the earth, Zac 14:9 particularly the land of Judea, and the city of Jerusalem, shall be inhabited by men with safety, Zac 14:10 and all those that oppose and fight against the Lord's people shall be destroyed, partly by an immediate plague from the Lord upon them, and partly by the hands of one another, and also by the saints of the most High; and the plague shall not only be upon their persons, but upon their cattle likewise, Zac 14:12 and as for those that profess the Christian name, and yet neglect or refuse to worship the Lord in a spiritual and evangelical manner, there shall be no rain upon them, Zac 14:17 and as for the church and people of God, there shall be universal holiness among them, and not a single Canaanite to be found in the midst of them, Zac 14:20.

And it shall come to pass,.... After the plague on man and beast is over: that everyone that is left of all the nations which come against Jerusalem; these are the remnant, according to the election of grace, who will have been among the enemies of Christ and his people, but preserved when others will be destroyed; and they will not only be frightened at the general destruction, but will be truly converted, and give glory to the God of heaven, Rev 11:13, these shall even go up from year to year to worship the King, the Lord of hosts; the King Messiah, as Aben Ezra and Abendana on the place observe; the same with the King overall the earth, Zac 14:9 who is Lord of hosts, of all the armies in heaven, that will have followed him, at this time, and is to be worshipped by angels and men; he is equal with God, the Creator of both, the Redeemer of men, and King of saints; and to worship him shall the above persons preserved and called go up to Jerusalem, the church of God, year by year, that is, constantly: and to keep the feast of tabernacles; not literally, but spiritually; for, as all the Jewish feasts have been long since abolished, having had their accomplishment in Christ, not one of them will ever be revived in the latter day. This feast was originally kept in commemoration of the Israelites dwelling in tents in the wilderness, and was typical of Christ's incarnation, who was made flesh, and tabernacled among us; so that to keep this feast is no other than to believe in Christ as come in the flesh, and in the faith of this to attend to the Gospel feast of the word and ordinances; and whereas this feast was observed by drawing water with expressions of joy, this may respect the pouring forth of the Spirit in the last day, and that spiritual joy saints will then be filled with; to which may be added, that palm tree branches used to be carried in their hands at the time of that feast; and so the keeping of it now may denote the victory that will be obtained over the beast and his image, which palm tree branches are a token of; and this will issue in the personal reign of Christ, when the tabernacle of God shall be with men.

(Verse 16.) And all who remain of all the nations that came against Jerusalem shall go up year after year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles. LXX: And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord Almighty, and to keep the Feast of Tabernacles. All, he said, who remain from the nations that came against Jerusalem, shall go up year after year to worship the King, the Lord of hosts, and to celebrate the feast of Tabernacles. The Jews also promise that this will happen in the empty hope of a thousand-year kingdom, the beginning of which is this solemnity: The people of Israel went forth from Egypt through a vast and terrible and broad wilderness, in which there was no house, village, town, or cave, and they made for themselves tabernacles and tents (which are now called tents from the likeness of a small bird's wing) in which they dwelt with their spouses and children, and took food, and avoided the heat of the sun by day, the dampness and cold and harm of the dew by night. And it was commanded that the feast of Tabernacles should be held on the fifteenth day of the seventh month. And when your son asks you tomorrow, saying, What do these tabernacles mean? You shall respond to him: For a long time we have been traveling in Egypt, from which the Lord brought us out into the wilderness, and therefore we set up tabernacles, so that we may remember the blessings of God at all times, when we began to dwell in cities (Deut. VI, 20, 21, and Lev. XXIII, 43). He also commanded them to make tabernacles from very beautiful wood, which the Jews call citron, and from the branches and leaves of very dense wood, and from willow and poplar. We have laid the foundations of history, so that we may move from these to spiritual matters. As long as we are in progress and in the course and struggle, we dwell in tabernacles, striving in our whole mind, so that we may move from tabernacles to a firm and stable dwelling, that is, the house of God. Therefore, holy David says in the Psalm: Woe is me, that my dwelling is prolonged (Ps. 119:5)! And: I am a stranger and a sojourner as all my fathers were (Ps. 38:31). This is spoken by someone who is in Egypt, and still living in the world. But whoever leaves Egypt, which is called Moab in Hebrew, and interpreted as tribulation; and enters the desert of vices, takes his journey, and says in the psalm: I will go through to the place of the wonderful tent, even to the house of God (Ps. XLI, 5). For it is admirable not to dwell with the Egyptians; but with Pharaoh drowned, to desire to enter the land of promise (Exod. XIV). And elsewhere it is said: How lovely are your dwelling places, O Lord of hosts! My soul longs, indeed it even faints for the courts of the Lord (Ps. 84:1). And a little later: Blessed are those who dwell in your house, they will praise you forever and ever (ibid., 84:5). For we find written in Proverbs: The house of the righteous will stand firm, their dwelling places will endure for those who act rightly (Prov. 2:21). He promises about houses, that they remain; about tabernacles, that they have statures. And in another place the holy man says: One thing I have asked of the Lord, this I will seek, that I may dwell in the house of the Lord all the days of my life, and see the delight of the Lord, and visit His temple (Psalm 27:4). The one who dwells in such tabernacles, and from tabernacles goes to courtyards, and from courtyards goes to the house, and from the house goes to the temple of the Lord, ought to celebrate the feasts of tabernacles in the most beautiful wood of wisdom, about which it is said in Proverbs: It is a tree of life to all who approach it, and those who lean on it, as on a firm house (Proverbs 3:18). And in the branches of the palm trees, in which the sign of victory and the reward of virtue are contained, and in the leaves of the densest tree which the Jews understand to be myrtle, because of the mortification of the flesh and desires. Hence, it is offered to the Lord and Savior by the Magi in the form of myrrh (Matt. II). And he says, in the branches of the willow and the poplar, which some call one tree; and the name of the wood itself, which is called in Greek ἁγνὸς, indicates chastity. Doctors say, and those who have written about the nature of trees and plants, that if anyone drinks a mixture of willow flower or poplar with water, all heat will cool in him, and the vein of desire will become dry, and he will not be able to produce children. Whoever is protected by the branches of such trees should observe the feast of tabernacles, passing through the sixth month which refers to the world, and celebrating the spiritual Sabbath on the seventh day of the same month, when the moon of the night is fullest, and all its darkness is resolved by bright light. We have said these things briefly, contemplating in our mind the magnitude of the books, so that we may move on to the remaining ones.

The commencement of this chapter relates to the destruction of Jerusalem by the Romans, and to the calamities consequent on that event. From this great Jewish tragedy the prophet immediately passes to the utter extermination of the enemies of Christianity in the latter days. God will display his power in behalf of his people in a manner so astonishing and miraculous, that even they themselves, and much more their enemies, shall be struck with terror, Zac 14:4, Zac 14:5. The national prosperity of the Jews shall then be permanent and unmixed, Zac 14:6, Zac 14:7; and these people shall be made the instruments of converting many to the faith of the Messiah, Zac 14:8, Zac 14:9. The great increase and prosperity of the Christian Church, the New Jerusalem, is then described in terms accommodated to Jewish ideas; and the most signal vengeance denounced against all her enemies, Zac 14:10-19. From that happy period God's name will be honored in every thing, and his worship every where most reverently observe, Zac 14:20, Zac 14:21.

Shall even go up from year to year - The Jews had three grand original festivals, which characterized different epochs in their history, viz.: - 1. The feast of the passover, in commemoration of their departure from Egypt. 2. The feast of pentecost, in commemoration of the giving of the law upon Mount Sinai. 3. The feast of tabernacles, in commemoration of their wandering forty years in the wilderness. This last feast is very properly brought in here to point out the final restoration of the Jews, and their establishment in the light and liberty of the Gospel of Christ, after their long wandering in vice and error.

LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21) day of the Lord--in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joe 2:31; Joe 3:14; Mal 4:1, Mal 4:5). thy spoil . . . divided in the midst of thee--by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.

every one . . . left-- (Isa 66:19, Isa 66:23). God will conquer all the foes of the Church, Some He will destroy; others He will bring into willing subjection. from year to year--literally, "from the sufficiency of a year in a year." feast of tabernacles--The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (Neh 8:14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem (Mat 21:8); a pledge of His return to His capital to reign (compare Lev 23:34, Lev 23:39-40, Lev 23:42; Rev 7:9; Rev 21:3). A feast of peculiar joy (Psa 118:15; Hos 12:9). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, Mat 21:9; compare Psa 118:25-26) (Joh 7:2, Joh 7:37). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [MOORE]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.

Conversion of the heathen. - Zac 14:16. "And it will come to pass, that every remnant of all the nations which came against Jerusalem will go up year by year to worship the King Jehovah of hosts, and to keep the feast of tabernacles. Zac 14:17. And it will come to pass, that whoever of the families of the earth does not go up to Jerusalem to worship the King Jehovah of hosts, upon them there will be no rain. Zac 14:18. And if the family of Egypt go not up, and come not, then also not upon them; there will be (upon them) the plague with which Jehovah will plague all nations which do not go up to keep the feast of tabernacles. Zac 14:19. This will be the sin of Egypt, and the sin of all the nations, which do not go up to keep the feast of tabernacles." The heathen will not be all destroyed by the judgment; but a portion of them will be converted. This portion is called "the whole remnant of those who marched against Jerusalem" (בּוא על as in Zac 12:9). It will turn to the worship of the Lord. The construction in Zac 14:16 is anacolouthic: כּל־הנּותר, with its further definition, is placed at the head absolutely, whilst the predicate is attached in the form of an apodosis with ועלוּ. The entrance of the heathen into the kingdom of God is depicted under the figure of the festal journeys to the sanctuary of Jehovah, which had to be repeated year by year. Of the feasts which they will keep there every year (on מדּי, see Delitzsch on Isa 66:23), the feast of tabernacles is mentioned, not because it occurred in the autumn, and the autumn was the best time for travelling (Theod. Mops., Theodoret, Grot., Ros.), or because it was the greatest feast of rejoicing kept by the Jews, or for any other outward reason, but simply on account of its internal significance, which we must not seek for, however, as Koehler does, in its agrarian importance as a feast of thanksgiving for the termination of the harvest, and of the gathering in of the fruit; but rather in its historical allusion as a feast of thanksgiving for the gracious protection of Israel in its wanderings through the desert, and its introduction into the promised land with its abundance of glorious blessings, whereby it foreshadowed the blessedness to be enjoyed in the kingdom of God (see my bibl. Archologie, i. p. 414ff.). This feast will be kept by the heathen who have come to believe in the living God, to thank the Lord for His grace, that He has brought them out of the wanderings of this life into the blessedness of His kingdom of peace. With this view of the significance of the feast of tabernacles, it is also possible to harmonize the punishment threatened in Zac 14:17 for neglecting to keep this feast, - namely, that the rain will not be (come) upon the families of the nations which absent themselves from this feast. For rain is an individualizing expression denoting the blessing of God generally, and is mentioned here with reference to the fact, that without rain the fruits of the land, on the enjoyment of which our happiness depends, will not flourish. The meaning of the threat is, therefore, that those families which do not come to worship the Lord, will be punished by Him with the withdrawal of the blessings of His grace. The Egyptians are mentioned again, by way of example, as those upon whom the punishment will fall. So far as the construction of this verse is concerned, ולע באה is added to strengthen תעלה and לא עליהם contains the apodosis to the conditional clause introduced with אם, to which יהיה הגּשׁם is easily supplied from Zac 14:17. The positive clause which follows is then appended as an asyndeton: It (the fact that the rain does not come) will be the plague, etc. The prophet mentions Egypt especially, not because of the fact in natural history, that this land owes its fertility not to the rain, but to the overflowing of the Nile, - a notion which has given rise to the most forced interpretations; but as the nation which showed the greatest hostility to Jehovah and His people in the olden time, and for the purpose of showing that this nation was also to attain to a full participation in the blessings of salvation bestowed upon Israel (cf. Isa 19:19.). In Zac 14:19 this thought is rounded off by way of conclusion. זאת, this, namely the fact that no rain falls, will be the sin of Egypt, etc. חטּאת, the sin, including its consequences, or in its effects, as in Num 32:23, etc. Moreover, we must not infer from the way in which this is carried out in Zac 14:17-19, that at the time of the completion of the kingdom of God there will still be heathen, who will abstain from the worship of the true God; but the thought is simply this: there will then be no more room for heathenism within the sphere of the kingdom of God. To this there is appended the thought, in Zac 14:20, Zac 14:21, that everything unholy will then be removed from that kingdom.