เศคาริยาห์ 14:5 วิจารณ์

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).

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 ye shall flee to the valley of the mountains,.... To seek for shelter and safety in them, for fear of the Lord, and the glory of his majesty, whom every eye shall see, Isa 2:19, for the valley of the mountains shall reach unto Azal; a name of a place not known; it may be thought to be at some considerable distance: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah; two years before which Amos prophesied, Amo 1:1 and which, according to Josephus (i), was at the time when King Uzziah was stricken with a leprosy for invading the priest's office; when, as he says, at a place before the city called Eroge, half part of the mountain towards the west was broken, and rolled half a mile towards the eastern part, and there stood; so that the ways were stopped up to the king's gardens: and the Lord my God shall come; the Lord Jesus Christ, who is truly God, and the God of his people; and who will appear to be so at his second coming, which is here meant, by raising the dead, gathering all nations before him, and separating them; by bringing to light all secret and hidden things; judging the whole world, and executing the sentence on them; and particularly by taking his own people to himself: and all the saints with thee: the Targum, and the Septuagint, Syriac, and Arabic versions, read, "with him"; meaning either the holy angels; so Aben Ezra, Kimchi, and Ben Melech; who will attend him partly for the glory of his majesty, and partly for terror to the wicked, and also for service; or rather glorified saints, the spirits of just men made perfect, whom Christ will bring with him to be united to their bodies, which will now be raised, and to be with him in the new heavens and new earth, which will now be formed, and to be presented to him, and dwell with him, during the thousand years. (i) Antiqu. l. 9. c. 10. sect. 4.

Yet learn that the Son knows the day of judgment. We read in Zechariah: “And the Lord my God shall come, and all the saints with him. In that day there shall not be light but cold and frost, and it shall be one day, and that day is known to the Lord.” This day, then, was known unto the Lord, who shall come with his saints to enlighten us by his second advent. But let us continue the point that we have commenced concerning the Spirit: “He shall glorify me.” So then the Spirit glorifies the Son, as the Father also glorifies him, but the Son of God also glorifies the Spirit, as we said. He then is not weak who is the cause of the mutual glory through the unity of the eternal light, nor is he inferior to the Spirit, of whom this is true that he is glorified by the Spirit.

(Verse 5) And the middle of the mountain will be separated to the north, and its middle to the south. And you will flee to the valley of my mountains, for the valley of the mountains will reach to the next, and you will flee as you fled from the earthquake in the days of King Oshea of Judah, and the Lord my God will come, and all the holy ones with him. LXX: And the middle part of the mountain will incline to the north, and its middle part to the south. And the valley of my mountains will be closed off, and the valley of the mountains will reach Asael. And it will be filled as it was filled from the face of the earthquake in the days of King Oshea of Judah, and the Lord my God will come, and all the holy ones with him. Therefore, as we have said, you will flee, which the seventy and the other interpreters have translated as 'will be blocked' or 'will be filled'. And as we have stated, because the valley of the mountains will be joined up to the next one; for the next one, the seventy translators have rendered it as Asael. Aquila put the Hebrew word Asel, using the letter 'e' instead of 'i'. Theodotion used the extended form, Azel. Only Symmachus translated it as 'the next one', whom we have also followed. Let us say in a paraphrastic manner how the things that are written can come to pass: When the mountain of Olivet has been broken by a large chasm, so that one part of the chasm looks towards the East and the other towards the West, suddenly, in the very chasm itself, high cliffs on both sides will break away, and another chasm will be formed towards the North and another towards the South, and a square cliff will be made, so that the chasm stretches in four directions, towards the East and the West, the North and the South. And you will flee, he says, to the valley that is between the temple and Zion. For these two mountains, the temple and Zion, are called God's mountains; because that valley of the Mount of Olives, which is surrounded by steep mountains on both sides, will extend to the mountain of the temple, which is holy. However, the earthquake in the days of King Uzziah of Judah, is mentioned from that time, when Uzziah, who is also called Azariah in another name, attempted to claim the priesthood for himself and was struck with leprosy on his forehead (2 Chronicles 26), which we read about in the beginning of Amos (Amos 1): The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam son of Joash, king of Israel, two years before the earthquake (Isaiah 1). Finally, after this wicked king died, at whose impiety the whole world was shaken, Isaiah saw a great vision, which he interwove into his book. Let us now turn to the spiritual interpretation. After the Mount of Olives has been separated by the calling of the Gentiles to the East and the rejection of the Jews, there will again be another division of the North and the South. The North will join the West, the South to the Eastern regions; Circumcision will stand to the left, the Christian people to the right. The Church speaks of these two winds: 'Arise, O North wind, and come, O South wind' (Canticles 4:16), so that when the cold wind of the North, which represents the devil, retreats, the warm wind of the South, which the bride seeks, may come. She asks: 'Where do you feed, where do you rest at noon?' (Ibid. 1:16). Concerning this, Habakkuk speaks mystically: 'God will come from Teman' (Habakkuk 3:3), for which it is written in Hebrew: 'God from the South,' that is, from the fullest light. From which the Psalmist elsewhere exclaims: You illuminate wonderfully from the eternal mountains (Psalm 76). But when there is such a great division of two peoples in the whole world, that some are to the East and South, that is, to the right: others to the North and West, that is, to the left, then whoever is holy will flee to the valley of the mountains of God, of which we have spoken above, the temple and Zion, namely the two Testaments: because that whirlpool which before was of both mountains, extends up to Asael, that is, up to the house of God, which is near paradise, and heavenly Jerusalem, and the holy mountain, where the temple is situated. And just as at that time when under King Osias a violent earthquake terrified the hearts of mortals and scattered them in all directions, so the separation of the two peoples and again the society of believers in one faith will rest in a reconcilable place between two mountains: because both the old and the new Covenant are joined together. But what is said, 'up to Asael,' that is, 'up to the nearest,' signifies this, that indeed the two Instruments of the Law and the Gospel are joined together, but in such a way that they are more neighboring than united: for we have lost many things of the old Law, and have received the new grace. But when this has been accomplished by perfect reason, then the Lord my God will come, he says, and all the saints with him. But if we desire what we have said, you will flee, pursuing that which other interpreters have rendered, it will be closed off, or the valley of their mountains will be filled. We will say that the coming of the Savior Lord, separating two peoples, will close off and fill that chasm which divided the two peoples, so that they may walk on a level path towards each other.

Christ, then, was crucified for us; he was judged in the night, when it was cold, and therefore a fire of coal was laid. He was crucified in the third hour, and “from the sixth hour there was darkness until the ninth hour,” but from the ninth hour there was light again. Are these details written down? Let us inquire. Zechariah says, “And it shall come to pass in that day, and there shall be no light but cold and frost through one day (the cold on account of which Peter warmed himself), and that day shall be known to the Lord.” (What? Did he not know the other days? There are many days, but “this is the day [of the Lord’s patience] the Lord has made.”)6 “And that day shall be known to the Lord, and not day nor night.” What dark saying does the prophet utter? That day is neither day nor night. What then shall we call it? The gospel interprets it, telling of the event. It was not day, for the sun did not shine without interruption from rising to setting, but from the sixth hour to the ninth there was darkness. The darkness was interposed, but God called the darkness night. Therefore it was neither all light, so as to be called day, nor all darkness, so as to be called night; but after the ninth hour the sun shone forth. This also the prophet foretells; for after saying “not day nor night,” he adds, “And in the time of the evening there shall be light.” Do you see the truth of the events foretold?

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.

Ye shall flee to the valley - Some think this refers to the valley through which Zedekiah and others endeavored to escape when Nebuchadnezzar pressed the siege of Jerusalem: but it appears to speak only of the Jewish wars of the Romans. Azal - This, as a place, is not known. If a place, it was most probably near to Jerusalem; and had its name from that circumstance.

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.

ye shall flee to the valley--rather "through the valley," as in Sa2 2:29. The valley made by the cleaving asunder of the Mount of Olives (Zac 14:4) is designed to be their way of escape, not their place of refuge [MAURER]. JEROME is on the side of English Version. If it be translated so, it will mean, Ye shall flee "to" the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (Amo 1:1) as a recognized epoch in Jewish history. Compare also Isa 6:1 : perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (Mat 24:7), marked momentous movements in the unseen spiritual world. of the mountains--rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [MOORE]. Or, the mountains formed by My cleaving Olivet into two [MAURER]. Azal--the name of a place near a gate east of the city. The Hebrew means "adjoining" [HENDERSON]. Others give the meaning, "departed," "ceased." The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city. Lord my God . . . with thee--The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Luk 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So Isa 25:9. saints--holy angels escorting the returning King (Mat 24:30-31; Jde 1:14); and redeemed men (Co1 15:23; Th1 3:13; Th1 4:14). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (Deu 32:2-3; Act 7:53; Gal 3:19; Heb 2:2). PHILLIPS thinks Azal is Ascalon on the Mediterranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the ocean waters from the west to the Dead Sea. The waters will rush down the valley of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Zac 14:8; Eze 47:1, &c.; Joe 3:18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty-five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Eze. 48:1-35). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Eze. 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Gen 15:8; Exo 23:31; Deu 11:24; Jos 1:4; Kg1 4:21; Ch2 9:26; Isa 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and Eze. 48:1-35.