Zechariah 14:14
And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.
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Zechariah 14:14-15. And Judah also shall fight at [or rather, for] Jerusalem — The meaning seems to be, that while the enemies of Jerusalem are engaged in fighting with each other, Judah also (Hebrew, וגם יהודה,) will come up and join their forces with those of the inhabitants of Jerusalem, will fall upon the weakened nations, and take from them great spoil. And the wealth of all the heathen, &c., shall be gathered together — And shall fall into the hands of God’s people. Thus the wealth of the sinner is often laid up for the just; and the Israel of God are enriched with the spoil of the Egyptians. And so shall be the plague of the horse, &c. — The very cattle shall share in the plagues with which the enemies of God’s church shall be cut off, as they did in divers of the plagues of Egypt.14:8-15 Some consider that the progress of the gospel, beginning from Jerusalem, is referred to by the living waters flowing from that city. Neither shall the gospel and means of grace, nor the graces of the Spirit wrought in the hearts of believers by those means, ever fail, by reason either of the heat of persecution, or storms of temptation, or the blasts of any other affliction. Tremendous judgments appear to be foretold, to be sent upon those who should oppose the settlement of the Jews in their own land. How far they are to be understood literally, events alone can determine. The furious rage and malice which stir up men against each other, are faint shadows of the enmity which reigns among those who have perished in their sins. Even the inferior creatures often suffer for the sin of man, and in his plagues. Thus God will show his displeasure against sin.And Judah also shall fight at Jerusalem - This seems more probable than the alternative rendering of the English margin, "against." For Judah is united with Jerusalem as one, in the same context Zechariah 14:21; and, if it had shared with the pagan, it must also have shared their lot. It is Judah itself, not "a remnant of Judah," as it is "every one that is left of all the nations" Zechariah 14:16, which is thus united to Jerusalem: it is that same Judah, as a whole, of which it is said, "it shall fight." Nor is anything spoken of" conversion," which is said of those left from the pagan nations, who had fought against her. Yet for Judah to have joined an exterminating pagan war against Jerusalem, even though constrained, had, like the constrained sacrifices to pagan gods, been apostasy. But there is not even a hint that, as Jonathan apologetically paraphrases , they were "constrained."

The war is to be Judah's free act: "Judah also shall fight." Again, those gathered against Jerusalem, and their warfare against it, had been described at the outset, as "all nations" (Zechariah 14:2-3 : here the subject is not the gathering or fighting, but the overthrow. Nor is there any decisive contrary idiom; for, although when used of people, it always means "fight against," yet, of place, it as often, means "fight in". Probably then the prophet means, that not only should God fight for His people, but that "Judah also" should do its part, as Paul says, "We, then, as workers together with Him" 2 Corinthians 6:1; and, "we are laborers together with God" 1 Corinthians 3:9; and, "I labored more abundantly than they all; yet not I, but the grace of God which was with me" 1 Corinthians 15:10; or, "work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of His good pleasure" Philippians 2:12. God so doth all things in the Church, for the conversion of the pagan, and for single souls, as to wait for the cooperation of His creature. : "God made thee without thee; He doth not justify thee without thee."

And the wealth of all the pagan round about shall be gathered - Whatever the world had taken in their war against the Church shall be abundantly repaid. "All the pagan" had combined to plunder Jerusalem; "the wealth of all the pagan" Zechariah 14:2 shall be gathered to requite them. Lap.: "As Isaiah says, The nations, converted to Christ, brought all their wealth to the Church, whence he congratulates the Church, saying, "Thou shalt also suck the milk of the Gentiles, and shalt suck the breasts of kings - For brass I will bring gold, and for iron I will bring silver" Isaiah 60:16-17; under which he typically understands, (Dionysius), "wisdom, philosophy, eloquence, learning, and all the other arts and sciences, liberal and mechanical, wherewith the pagan shall be adorned, who are converted to the faith. So shall the gifts of nature be perfected by the gifts of grace, and 'they' shall defend the Church who erstwhile attacked it."

14. Judah … fight at Jerusalem—namely, against the foe: not against Jerusalem, as Maurer translates in variance with the context. As to the spoil gained from the foe, compare Eze 39:10, 17. Judah; the Jews, and particularly those of the tribe of Judah, and possibly Judas Maccabeus might be intended too, as those who in that day were valiant warriors, and successful: against the church’s enemies. And many such have been among the Christians too since those days.

Shall fight, with courage, good conduct, and success.

At Jerusalem; both in the land of Judea, and also at Jerusalem.

The wealth of all the heathen; the nations round about them, who having by foreign war peeled and robbed many nations, had brought it herod, and now God gave it to the Jews; and in like manner have many Christians spoiled those that spoiled them.

Judah; the Jews, and particularly those of the tribe of Judah, and possibly Judas Maccabeus might be intended too, as those who in that day were valiant warriors, and successful: against the church’s enemies. And many such have been among the Christians too since those days.

Shall fight, with courage, good conduct, and success.

At Jerusalem; both in the land of Judea, and also at Jerusalem.

The wealth of all the heathen; the nations round about them, who having by foreign war peeled and robbed many nations, had brought it herod, and now God gave it to the Jews; and in like manner have many Christians spoiled those that spoiled them. And Judah also shall fight at Jerusalem,.... These are the professing people of Christ, the armies in heaven, the chosen, called, and faithful, who will follow the Lamb, and attend him when he goes forth to make war with the antichristian princes, and shall overcome them, Revelation 17:14,

and the wealth of all the heathen round about shall be gathered together, gold and silver, and apparel, in great abundance; by which are meant the riches of the Papists, called Gentiles or Heathens, Revelation 11:2 which will fall into the hands of the followers of Christ at the time of Rome's destruction; and which are signified by the flesh of the whore, and by the flesh of kings, captains, and mighty men, which will then be eaten; they will be stripped and spoiled of all their substance, Revelation 17:16.

And Judah also shall fight at Jerusalem; and the wealth of all the nations around shall be gathered together, {o} gold, and silver, and apparel, in great abundance.

(o) The enemies are rich, and therefore will not come to entreat, but to destroy and shed blood.

14. at Jerusalem] This, or in Jerusalem, and not against Jerusalem (R. V. and margin, A. V.), which would be a wholly meaningless and irrelevant statement here (comp. Zechariah 12:2, note), is the rendering that must be adopted. There is no question here of the strength or allies of the opposing force, but only of the threefold cause of their destruction, viz. (1) the plague sent by God, Zechariah 14:12; (2) mutual slaughter, Zechariah 14:13; (3) the onslaught of Judah, rallying to defend the capital, Zechariah 14:14. “A still further element of ‘confusion’ would be added to the adversaries. When Jonathan gained his wonderful victory over the Philistines’ garrison at Michmash, there was a confusion caused by God in the ranks of the Philistines (1 Samuel 14:20), which resulted, as here, in a terrible conflict taking place in their own ranks. Those Hebrews who on that occasion were with the Philistines, as well as Israelites who had fled into the holes or fastnesses of the mountains, plucked up courage when they saw the confusion of their adversaries, and stood up boldly against them. Thus in the picture here given, when the ranks of the enemies are thinned by pestilence and mutual slaughter, the prophet represents the whole of the people of Judah, not merely those who had escaped out of the city, but also those who were outside its walls, as once more fighting at Jerusalem, or in its very streets, against the terror-driven, plague-stricken, God-confounded foe.” (Rev. C. H. H. Wright.)

the heathen] the nations, R.V., as in Zechariah 14:16, where the same Heb. word is translated “nation” in A.V.Verse 14. - Judah also shall fight at Jerusalem. The adversus Jerusalem of the Vulgate and some Jewish interpreters is a mistake, and introduces a wholly irrelevant idea. The meaning is that the Judaeans outside of Jerusalem, the nation at large, rallying to the attack, shall fall on the enemy, now thinned by pestilence and internecine conflicts within the walls of the city, and prevail against them (comp. Zechariah 12:6). Septuagint, Ἰούδας παρατάξεται ἐν Ἱερουσαλήμ," Judah shall draw up his forces in Jerusalem." The wealth of all the heathen (nations) round about. The costly booty of the enemy shall fall into Judah's hands. Thus the Church emerges victorious from persecutions, and is enriched and adorned by the means of those who planned her overthrow. Zechariah 4:1. "And the angel that talked with me returned and waked me, like a man who is waked out of his sleep." After the prophet has seen four visions one after another, probably with very short intervals, and has heard the marvellous interpretation of them, he is so overpowered by the impression produced by what he has seen and heard, that he falls into a state of spiritual exhaustion resembling sleep, just as Peter and his companions were unable to keep awake at the transfiguration of Christ (Luke 9:32). He has not only fallen back into the state of ordinary human consciousness, but his ordinary spiritual consciousness was so depressed that he resembled a man asleep, and had to be waked out of this sleep-like state by the mediating angel, in order to be qualified for further seeing. It is evident from the expression ויּשׁב (and he returned) that the angelus interpres had left the prophet after the termination of the previous visions, and now came back to him again. The fresh vision which presents itself to his spiritual intuition, is described according to its principal features in Zechariah 4:2 and Zechariah 4:3. Zechariah 4:2. "And he said to me, What seest thou? And I said, I see, and behold a candlestick all of gold, and its oil-vessel up above it, and its seven lamps upon it, seven pipes each for the lamps upon the top of it. Zechariah 4:3. And two olive trees (oil trees) by it, one to the right of the oil-vessel, and one to the left of it." The second ויאמר (chethib) in Zechariah 4:2 might, if necessary, be explained in the way proposed by L. de Dieu, Gusset., and Hofmann, viz., by supposing that the mediating angel had no sooner asked the prophet what he saw, than he proceeded, without waiting for his answer, to give a description himself of what was seen. But this is at variance with the analogy of all the rest of the visions, where the visions seen by the prophet are always introduced with ראיתי or ואראה followed by והנּה (cf. Zechariah 1:8; Zechariah 2:1, Zechariah 2:5; Zechariah 5:1; Zechariah 6:1), and it remains quite inflexible; so that we must accept the keri ואמר, which is adopted by the early translators, and found in many codd., as being the true reading, and pronounce ויאמר a copyist's error. On the combination מנורת זהב כּלּהּ, in which the last two words are construed as a relative clause in subordination to menōrath, see Ewald, 332, c.

The visionary candlestick, all of gold, with its seven lamps, is unquestionably a figurative representation of the seven-branched golden candlestick in the tabernacle, and differs from this only in the three following additions which are peculiar to itself: (1) That is has its gullâh (גּלּהּ for גּלּתה, with the feminine termination resolved; cf. Hosea 13:2, and Ewald, 257, d), i.e., a can or round vessel for the oil, which was omitted altogether from the candlestick of the holy place, when the lamps were filled with oil by the priests, "at the top of it" (על־ראשׁהּ); (2) That it had seven mūtsâqōth (pipes) each for the lamps, that is to say, tubes through which the oil poured from the gullâh into the lamps, or was conducted to them, whereas the candlestick of the tabernacle had no pipes, but only seven arms (qânı̄m), for the purpose of holding the lamps, which of course could not be wanting in the case of the visionary candlestick, and are merely omitted from the description as being self-evident. The number of the pipes is also a disputed point, viz., whether שׁבעה ושׁבעה means seven and seven, i.e., fourteen, or whether it is to be taken distributively, seven each for the lamps, i.e., seven for each lamp, and therefore forty-nine for the seven. The distributive view is disputed by Hitzig and Koehler as at variance with the usage of the language: the former proposing to alter the text, so as to obtain seven pipes, i.e., one for each lamp; and the latter, on the other hand, assuming that there were fourteen pipes, and inferring from the statement "seven and seven," instead of fourteen, that the second seven are to be sought in a different place from the first, that is to say, that the first seven led from the oil-vessel to the seven different lamps, whilst the second seven connected the seven lamps with one another, which would have been a very strange and perfectly useless provision. But there is no foundation whatever for the assertion that it is at variance with the usage of the language. For although a distributive relation is certainly expressed as a rule by the simple repetition of the number without any connecting Vav, such passages as 2 Samuel 21:20 and 1 Chronicles 20:6 show quite indisputably that the repetition of the same number with the Vav cop. between is also to be taken distributively. When, for example, it is stated in 2 Samuel 21:20, with regard to the hero of Gath, that the fingers of his hands and the fingers (toes) of his feet were "shēsh vâshēsh, four-and-twenty in number," it is evident that shēsh vâshēsh cannot mean "six and six," because six and six do not make twenty-four; and a division of the shēsh between the hands and feet is also untenable, because his two hands had not six fingers on them, but twelve, and so his two feet had not six toes on them, but twelve. Consequently shēsh vâshēsh must be taken distributively: the fingers of his (two) hands and the toes of his (two) feet were six each; for it is only 2 + 2(( equals 4) x 6 that can give 24. This is shown still more clearly in 1 Chronicles 20:6 : "and his fingers were shēsh vâshēsh, four-and-twenty." It is in this distributive sense, which is thus thoroughly established, so far as the usage of the language is concerned, that שׁבעה ושׁבעה מוּץ is to be taken: seven pipes each for the lamps, i.e., forty-nine for the seven lamps; inasmuch as if fourteen pipes were meant, it would be impossible to imagine any reason why "seven and seven" should be written instead of fourteen. And we cannot be shaken in this conviction, either by the objection "that if there was any proportion between the pipes and the size of the oil-vessel, such a number of pipes could not possibly (?) spring from one oil-can" (Koehler), or by the statement that "forty-nine would be quite as much at variance with the original as fourteen, since that had only one pipe for every lamp" (Hitzig). For the supposed original for the pipes had no existence, inasmuch as the Mosaic candlestick had no pipes at all; and we can form no opinion as to the possibility of forty-nine pipes issuing from one oil-vessel, because we have no information as to the size either of the oil-vessel or of the pipes. (3) The third peculiarity in the visionary candlestick consists in the olive trees on the right and left of the oil-vessel, which supplied it with oil, and whose connection with the candlestick is first described in Zechariah 4:12. These three additions which were made to the golden candlestick seen by Zechariah, as contrasted with the golden candlestick of the tabernacle, formed the apparatus through which it was supplied with the oil required to light it continually without the intervention of man.

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