Zechariah Chapter 14
Holiness to the LORD
A. Israel Attacked but Defended by the Returning Messiah
(Zechariah 14:1–2)
“Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.”
Zechariah opens this climactic chapter with a vision of Jerusalem under siege during “the day of the LORD.” This expression signifies not a single twenty-four-hour period, but a specific season of divine intervention in human history. It encompasses the events of the Tribulation and culminates in the visible return of Jesus Christ. The LORD Himself declares, “I will gather all nations against Jerusalem to battle,” showing that the conflict is sovereignly orchestrated by God to fulfill His prophetic purposes. The nations will be united against Israel in a final, global act of rebellion, believing they can destroy God’s covenant people once and for all.
The devastation will be severe. The text says that “the city shall be taken, and the houses rifled, and the women ravished.” This points to the horrors of warfare that will come upon Jerusalem as the armies of the world plunder and violate the city. Half of the city will be taken into captivity, yet in God’s mercy “the residue of the people shall not be cut off.” This remnant represents those whom God preserves to witness His miraculous deliverance. While similar sieges occurred historically, such as the Roman destruction of Jerusalem in A.D. 70, this prophecy remains unfulfilled in full scope. The Romans did not see the LORD descend in deliverance, which Zechariah will soon describe, proving that the prophecy awaits its ultimate fulfillment in the last days when Christ returns to defend His people.
(Zechariah 14:3–5)
“Then shall the LORD 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 ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.”
When all human hope is lost, “then shall the LORD go forth, and fight against those nations.” This is no metaphorical battle; it is the literal intervention of Almighty God on behalf of Israel. Just as He once fought for His people in the days of Joshua, Gideon, and David, He will again reveal His power in open judgment against the armies of the Antichrist. The language emphasizes divine initiative—God Himself steps onto the battlefield.
Zechariah declares that “His feet shall stand in that day upon the mount of Olives,” indicating the personal and physical return of Jesus Christ to the very mountain from which He ascended into heaven, as recorded in Acts 1:11–12, where the angels said, “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” At His second coming, Christ will descend to the same location, and the Mount of Olives will split in two from east to west, forming a great valley that provides a miraculous route of escape for those remaining in Jerusalem.
The prophet notes that the people “shall flee to the valley of the mountains,” recalling a historic earthquake “in the days of Uzziah king of Judah” (see Amos 1:1). This dramatic geological upheaval will accompany the Lord’s arrival, altering the very landscape of Israel. Zechariah concludes with a majestic declaration: “The LORD my God shall come, and all the saints with thee.” This points to the return of Christ in glory accompanied by the redeemed of all ages, as seen in Revelation 19:14, which states, “And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.”
This event marks the climax of world history—the visible, bodily return of Jesus Christ as King of kings and Lord of lords. It fulfills the longing of all generations for the Messiah’s reign of righteousness. The Jews of Jesus’ day expected such a deliverance at His first coming, but they misunderstood that the Messiah must first come as the suffering Servant, rejected and pierced for their transgressions (Zechariah 12:10), before returning in glory as the conquering King. Only after Israel’s repentance during the Tribulation will this prophecy be fulfilled, as the Redeemer comes to defend His people and establish His millennial kingdom.
B. The Kingdom of the Messiah
1. (Zechariah 14:6–11) The Messiah’s rule changes the earth.
“And it shall come to pass in that day, that the light shall not be clear, nor dark: But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light. And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king’s winepresses. And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.”
When the Messiah returns and establishes His kingdom, the very order of creation will change. Zechariah writes that “the light shall not be clear, nor dark,” describing a supernatural alteration of the earth’s light and time cycles. The distinction between day and night will no longer function as it does now, for “it shall be one day which shall be known to the LORD.” The radiance of God’s presence will illuminate the world continually, fulfilling the prophecy that “at evening time it shall be light.” This points to the Shekinah glory of Christ Himself, who is “the light of the world” (John 8:12). The natural luminaries that once governed the heavens will diminish, and divine light will shine perpetually as a symbol of the Lord’s eternal rule.
Zechariah continues, “and it shall be in that day, that living waters shall go out from Jerusalem.” This portrays a literal river flowing from the holy city, splitting eastward toward the Dead Sea and westward toward the Mediterranean. The river symbolizes both physical renewal and spiritual life under Messiah’s reign. It will flow continually “in summer and in winter,” signifying an endless source of vitality and blessing. Ezekiel’s vision in Ezekiel 47:1–9 complements this prophecy, depicting waters issuing from beneath the threshold of the temple that bring healing wherever they go. This river represents the restoration of creation, reversing the curse that has plagued the world since Genesis 3.
The prophet then declares, “And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.” This is the climax of redemptive history—Jesus Christ reigning as universal sovereign. The divided loyalties, false religions, and rebellious nations of this present age will cease. All creation will recognize the authority and unity of the true and living God. This fulfills the prayer Christ taught His disciples: “Thy kingdom come, Thy will be done in earth, as it is in heaven” (Matthew 6:10).
Zechariah also foresees dramatic geographical changes: “All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem.” The mountainous regions around the city will flatten, and Jerusalem itself will be lifted up and exalted above the surrounding terrain. This topographical transformation will emphasize Jerusalem’s new status as the capital of the world, the seat of Christ’s millennial throne. The city’s boundaries—“from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king’s winepresses”—define its restored and expanded limits. The prophet concludes triumphantly, “and men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.” For the first time in its history, the city will experience true and lasting peace. No longer will it fear invasion or ruin, for the Prince of Peace Himself will reign there (Isaiah 9:6–7).
2. (Zechariah 14:12–15) Enemies are forever plagued.
“And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour. 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. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.”
As the Messiah secures His kingdom, those who once opposed Him and attacked Jerusalem will experience a terrifying judgment. The description is graphic: “Their flesh shall consume away while they stand upon their feet.” This supernatural plague will strike instantly, dissolving flesh, eyes, and tongues in a moment of divine wrath. The imagery conveys the completeness and immediacy of God’s retribution. Some interpreters have compared this to the effects of modern nuclear devastation, though the text does not require a technological explanation. It is enough to recognize that this destruction will come directly from the hand of Almighty God.
A divinely induced panic will then spread among the enemies: “a great tumult from the LORD shall be among them.” Confusion and terror will cause them to turn on one another, “and his hand shall rise up against the hand of his neighbour.” This echoes earlier biblical scenes where God used confusion to destroy opposing armies, such as in Judges 7:22 when the Midianites turned their swords against each other at Gideon’s command, or in 1 Samuel 14:20 when the Philistines slew one another in panic.
Meanwhile, “Judah also shall fight at Jerusalem.” The remnant of Israel will be empowered to join the LORD in victory, participating in the final overthrow of their oppressors. As a result, “the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.” The nations that sought to plunder Jerusalem will themselves be plundered, fulfilling Haggai 2:7–9, where God promises that “the desire of all nations shall come” and that He will fill His house with glory and riches. Even the animals belonging to the enemy—“the horse, the mule, the camel, and the ass”—will be struck by the same plague, showing that the curse of judgment extends to all that pertains to the rebellious nations.
The scene presents a sobering contrast: the living waters flowing from Jerusalem bring life to the faithful, while the consuming plague brings death to the wicked. This dual outcome is characteristic of the “day of the LORD,” when mercy and judgment meet under the sovereign reign of Christ.
3. (Zechariah 14:16–19) All the nations come to Jerusalem to worship the LORD.
“And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.”
After the LORD’s triumph over the nations, those who survive the judgment will enter into the millennial kingdom under the reign of Christ. The prophet reveals that these remaining nations “shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.” The same nations that once gathered to make war against Jerusalem will now gather in peace to honor the Messiah who reigns from that city. This striking reversal displays the transforming power of the Kingdom of God. The Feast of Tabernacles (or Booths) commemorated Israel’s wilderness journey, when the LORD provided for and protected His people. Its observance in the millennial age will remind the world of God’s faithfulness and the fulfillment of His covenant promises to Israel.
In the present age, the Church is commanded by Christ to “go ye into all the world, and preach the gospel to every creature” (Mark 16:15). In the millennial age, however, the flow of worship is reversed—the nations will come to Jerusalem to honor the King. This fulfills Isaiah 2:2–3: “And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains... and all nations shall flow unto it... for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.”
Zechariah warns that any nation refusing to honor the LORD will suffer divine discipline: “upon them shall be no rain.” Rain symbolizes blessing and life, and its withholding signifies judgment and spiritual barrenness. The text further specifies, “if the family of Egypt go not up,” they too will be punished with drought or plague. Egypt is mentioned because its sustenance depended on the Nile rather than rainfall. Thus, God emphasizes that even nations seemingly self-sufficient will not escape His sovereign authority. All nations will be required to acknowledge the rightful kingship of Jesus Christ or face His chastisement. This demonstrates that although righteousness will reign in the millennial kingdom, human free will remains, and rebellion will still be possible—but swiftly judged. The Feast of Tabernacles will serve as an annual act of submission and worship, uniting all peoples under one King.
4. (Zechariah 14:20–21) The common is made holy.
“In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’S house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.”
Zechariah concludes his prophecy with a vision of absolute sanctification and holiness pervading all creation. The inscription “HOLINESS UNTO THE LORD,” once reserved for the high priest’s golden plate upon his forehead (Exodus 28:36–38), will now be engraved “upon the bells of the horses.” These animals, formerly used for war, will be transformed for peaceful service under Messiah’s rule. This symbolizes that even the most ordinary or once-violent elements of life will now be consecrated to the LORD. Warfare will be abolished, and every activity—civil, agricultural, or domestic—will reflect the holiness of God.
Zechariah further declares, “the pots in the LORD’S house shall be like the bowls before the altar.” The sacred and the ordinary will be elevated to the same level of holiness. In the temple, the bowls before the altar were used for the sprinkling of sacrificial blood, while the pots served for cooking the sacrificial portions. During the millennium, animal sacrifices will again take place, not as atonement for sin—for that was completed perfectly by Christ on the cross (Hebrews 10:10–12)—but as commemorative acts of worship pointing back to His finished redemption. Just as the Lord’s Supper today looks back in remembrance of the cross, so millennial sacrifices will look back in celebration of that same atoning work, serving as a memorial of what was accomplished once for all.
The prophet continues, “Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts.” This expresses the ultimate sanctification of all things. The sacred will no longer be confined to the temple; the entire land, every home, and every vessel will be set apart for divine use. The holiness of God will permeate society from top to bottom. The line between what was holy and what was common will be erased, not by desecration but by elevation—all things being made holy unto the LORD.
Finally, Zechariah declares, “and in that day there shall be no more the Canaanite in the house of the LORD of hosts.” The term “Canaanite” here represents anyone profane, unclean, or idolatrous. It signifies that no impurity or defilement will ever again enter the presence of God. As Revelation 21:27 says of the New Jerusalem, “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie.” God’s kingdom will be one of perfect righteousness, where holiness governs every aspect of life.
Thus, Zechariah’s prophecy closes where it began—with the LORD reigning in Jerusalem, His holiness inscribed on everything, His presence filling the earth, and His people living in everlasting peace. The common is made holy, and the earth at last fulfills its divine purpose: to glorify the Creator in all things.
