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THE BOOK OF ZECHARIAH
Lesson 33, Chapter 14 Conclusion

Just as the viewpoint of the biblical Creation Story is earth-centric as though
someone was standing on earth to record God’s process of Creation, so as
Zechariah winds down the viewpoint reduces further to Jerusalem-centric.
Earth, so far as we know, is the cosmic center of physical life in the Universe
in any form we can think of it or know of. And, please do not take this to mean
that the Bible excludes the possibility of life elsewhere in the Universe,
because the subject simply never comes up. Why? As I said, the Bible and the
story of Creation revolves around planet Earth. Assuming that Earth alone has
physical life (other than only some type of microbe), then God has declared
Jerusalem as the cosmic center of spiritual life and the most holy place on
Earth. It is the sole place where He chooses to put His Name. As we approach
and enter into the Millennial period and then 1000 years later the New
Heavens and Earth happens in a re-Creation event, still Jerusalem remains the
center of redeemed and re-configured life, and of God’s presence with us. And,
I might add, this is all the more reason to support the modern State of Israel,
the Jewish people who live there, and for us to pray continually for the peace
of Jerusalem (which is God commanded).

I think it is helpful to occasionally pause and reflect on what was going on in
the rest of the world at the time God is speaking through Zechariah. Judah
and Jerusalem were not isolated; they were part of a huge Empire… the
Persian Empire. The world was aware of the Judeans, and the Judeans were
aware of the world. That said, the known world at that time pretty much
ended at the shores of the Atlantic Ocean in Europe to the west, and the
region of India and then China to the east. For those who lived in Judah (now
called Yehud) and Jerusalem, the familiar part of the world generally
amounted to whatever was the extent of the Persian Empire.

So, as we near the end of the Book of Zechariah, and prophecies about an End
Times that could be anything from imminent, to near, to a very long time
away from the first hearers and readers of his prophecies in 500 B.C and a
little later, just realize that whatever they mentally pictured about what it may
look like, it was only within the context of the known world and whatever level

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of political, societal and technological development that existed for them. In all
cases this has everything to do with the wording of all that Zechariah has to
say. It is no different for us as we look to the future for when the events of the
End Times strike in earnest. We can only envision those prophetic words
according to the world, societies, and technology that exist and that we know
of today, even though things might be very different by then.

Around Zechariah’s era, 500 B.C., the world was undergoing profound cultural,
political, technological, and philosophical changes that would alter and shape
the course of history. In Greece, this was what is now called the early Classical
period—a time of intellectual awakening. The city-states of Greece, especially
Athens and Sparta, were rising in power. A form of Democracy was beginning
to take root in Athens as they laid the foundations for modern political
thought. At the same time, Greek philosophers such as Heraclitus were
questioning the nature of the universe, setting the stage for Socrates, Plato,
and Aristotle.
To the east, the Persian Empire was more or less at its peak, stretching from
the Indus Valley to the Aegean Sea. The Persian kings implemented an
efficient administrative system and built infrastructure like the Royal Road to
unify their vast empire. However, tensions with the Greek city-states were
brewing, on their way to soon erupting into the Greco-Persian Wars.
In India, the Mahajanapadas—large regional kingdoms—were flourishing, and
Buddhism was emerging. Siddhartha Gautama, who would become the
Buddha, was probably still alive spreading ideas of compassion, non-
attachment, and enlightenment. Hinduism was also evolving during this same
period.
In China, the Zhou Dynasty still ruled, but real power was shifting to feudal
warlords during what became known as the Spring and Autumn period.
Thinkers like the great Confucius were active, offering teachings on ethics,
family, and governance that would define Chinese philosophy for centuries to
come.
Europe in 500 B.C. was a mosaic of mostly tribal cultures, a few early
civilizations, and a couple of emerging powers, with different regions

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experiencing widely varied stages of development. The transition from the
Bronze age to the Iron Age was well underway in the most advanced parts.
In Africa, the kingdom of Kush thrived along the Nile, trading with Egypt and
other Mediterranean civilizations.
Communication between all of these regions was occurring and Zechariah was
at least partially aware of it all, as were the typical common people. Let’s keep
that in mind as we work to bring the Book of Zechairah to a close.

We left off at verse 14, last time, explaining that the CJB translation is quite
wrong as it has Judah fighting against its own capital city, Jerusalem. Other
translations do a much better job with this verse and explain it as the
residents of the territory of Judah fighting alongside the residents of
Jerusalem. Frankly, to take this any other way makes no sense at all, and
defies everything said before and after this verse. This in itself is a lesson to
be learned for Bible students. When a verse makes no sense, or it defies the
context or even logic, then be skeptical. Most likely it has been poorly
translated. Often it is a matter of a translation team attempting to make
passages compatible with whatever group or denomination is sponsoring them
or represents the doctrines they personally believe in. Other times, it is just
poor translating that isn’t actually agenda driven.

Next as we proceed to the conclusion of the chapter and book, the general
focus is about Jerusalem’s, Judah’s, and even the gentile nations’ futures.
There has been so much negativity and catastrophe for Jerusalem and Judah,
all owing to their unfaithfulness to God, but now this turns joyous and positive
with the negativity and catastrophe being turned away from Israel and
towards the nations. As always in the Bible, the term “the nations” means
every nation in the world except Israel. And the chief characteristic of the
nations is that they are gentiles and that they worship false gods.

However, these immediate passages only concern the relatively few survivors
of Armageddon and God’s cosmic wrath being rained down on the entire
planet. Yehoveh as a warrior God has been the emphasis thus far in Zechariah.
This morphs, now, into Yehoveh as a more or less political King over a
subdued earth with all its varied civilizations and populations. As Believers, we

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are all acutely aware of the Lion and Lamb metaphors used to characterize
Yeshua, His nature and His missions. That is, He is both a fierce Alpha
predator, and a meek, humble sacrifice all rolled into one. And, the Bible,
overall, depicts Yehoveh as both warrior and king rolled into one. This is part
of the reason why David is so highly revered in the Bible, even God calling him
a man after His own heart. Thus, just as Yeshua’s first advent was as the
meek sacrificial Lamb, His return will be as the fierce, ruthless Lion. And so, in
Zechariah, God first is depicted as warrior, and now that the battle is won, as
king.

As another reminder, we should take these various metaphors as concerns
God, His Son, and even Heaven lightly and not too far or too precisely. Not the
least because that is how metaphors work in any language; a metaphor is an
approximation and not a synonym. All of these many terms in the Bible
concerning the Godhead and Heaven are taken from the only sphere of reality
we have to concoct our images and illustrations: the physical human sphere.
So, they are limited and imprecise.

We also find in the final verses of Zechariah that holiness becomes the all-
pervading condition of Jerusalem, and at least some parts of that holiness
become extended to all nations. We are going to see that finally the remaining
people… the survivors… will grasp what many of us have already come to
understand; it is that all who want to worship Yehoveh necessarily must take
on an Israelite identity. Why? Because it is only with God’s covenants with
Israel that mankind can have peace with God. This, as always, does not mean
converting from being a gentile to a Jew. Nor does it mean taking up Judaism.
It has nothing to do with our genetic makeup or our family line. It is a spiritual
identity (for lack of better words) that God looks for. The ideal Israel… the
Israel of God… has always been of a spiritual nature. Let’s read more of
Zechariah chapter 14 starting at verse 15.

READ ZECHARIAH CHAPTER 14:15 – end

The matter of a plague again surfaces, and it extends to domesticated
animals. When it speaks of the plague, it likens it to the plague spoken about
in verse 12. Recall that verse 12 said:

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CJB
Zechariah 14:12 Yehoveh will strike all the peoples who made war
against Yerushalayim with a plague in which their flesh rots away
while they are standing on their feet, their eyes rot away in their
sockets, and their tongues rot away in their mouths.

So, something similar is going to happen to this list of animals. These animals
are used in the gentile military camps of the nations… this isn’t including
Israel. This list of animals is limited to beasts of burden… not to livestock used
for food or food production. So, these are animals that the gentile nations’
militaries are using. That said, after this listing of beasts of burden the plague
is also to affect the other animals in the enemy’s camp. This indeed does refer
to the food animals that militaries of that era always brought along with them.
Bottom line: the means of the enemy nations for transporting soldiers and
supplies will be wiped out, as will their food supply.

Verse 16 is a remarkable verse. It refers to all the survivors from Israel and
from all the nations… that is, every still-living person on earth… that comes
out of the War of Armageddon and God’s wrathful judgments. The implication
is that even the surviving heathens will turn to worshipping the God of Israel.

It is most interesting that despite what follows, most Christian commentaries
from long ago to modern times will term what happens to the survivors as a
mass “conversion” from whatever was their former beliefs to Christianity, thus
making the entire earth Christian. And, it will be Jesus that they worship.

What the verse says is that annually there is a to be a pilgrimage to Jerusalem
by representatives of all nations on earth. And there, they will worship the
King, Yehoveh of hosts, and done so at the time of the biblical feast of Sukkot.
No mention of Jesus, and no mention of Christianity or anything like it. In fact,
to the opposite, it is Sukkot, a biblical feast Christians long ago denounced and
renounced, that is the occasion for the worldwide pilgrimage. Christianity has
as its foundational creed that no Jewish Feast is to have any role in the faith,
and in fact all those feasts, laws, commands, etc. found in the Bible were
abolished by Jesus. As we go through Zechariah, and unpack the final chapter,
all that manmade doctrine of Christianity is put to shame. But, it doesn’t stop

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Christian commentators and Pastors from simply deleting God’s formal name
from the chapter and replacing it with the word “Lord”, which (of course) is
then further declared to mean Christ.

Why is the Feast of Tabernacles singled out? While I cannot say with 100%
certainty, it is my position that as the 7
th
and last of the biblical feasts, it will
be the final one that Yeshua brings to fullest prophetic fruition. I have spoken
before that it seems to me that Sukkot, which also goes by the name of the
Feast of the Final Ingathering, represents the entry into the Millennial Kingdom
era. And, this is the same as the final harvest spoken of in other prophecies
and in the New Testament. This works well with the next verse (17) that says
that if a nation does not send representatives, that nation will receive no rain.

One of the main purposes of the Feast of Tabernacles celebration is to beseech
God for rain to ready the fields for the next planting. This was visibly depicted
in what is called the water libation part of the ceremony. In this ceremony that
occurred on the final day of the 7-day long Feast of Sukkot, the High Priest
would go from the Temple Mount, down to the bottom of the hill where the
Pool of Shiloam was located. There he would fill a vessel with water from the
pool, go back up a quite long series of steps to the Temple Mount, and at the
altar pour out the water as a Psalm was recited. It was this ceremony that was
a plea to God for rains at the proper times for the next new agricultural cycle.
No doubt, this is what is going to happen again in the Millennial Temple era.

There is much controversy about this passage because it flies in the face of 16
centuries or more of Church doctrines and decrees. But also because of the
blatant erasure of the Father’s name replaced with the standard Church-word
for the Son, which is “The Lord”. If you’ll remember, we found this same thing
at the beginning of chapter 14, when we hear that, literally, Yehoveh’s foot will
touch the Mt. of Olives causing it to split, but the Church has declared that it is
not really speaking of Yehoveh the Father but rather of Jesus the Son.

Interestingly, in verse 18, the same issue is brought up (what happens if a
nation doesn’t send representatives to the Millennial Temple annually at
Sukkot), however this time it singles out Egypt. The first thing I want to take
from this is that despite all that has happened, disobedience and rebellion to

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God will still exist among many human beings . Otherwise, there is no point in
warning against disobedience. We must keep in mind that during the 1000 -
year reign of Messiah in Jerusalem, that there will basically be two kinds of
people living on earth. There will be those who have returned with Yeshua
from Heaven in glorified, incorruptible bodies. And there will also be people
who are regular humans, born and never having yet died. Those regular
humans will be no different than all those we interface with in our current lives
each and every day. And, this will still be the same planet Earth that we are
presently on. If anything, it will have become greatly scarred by war, and it
will take several years for the cleanup, rebuilding, and for the land to heal
itself, just as it does right now. To be clear: the Millennial Temple and Yeshua
will be here on the same earth we now inhabit. Most humans will be the same,
even if some have determined to worship the God of Israel. But, there will also
be those who had died in the past, and came back with Yeshua in their new
glorified bodies.

Egypt is a special case for a few reasons in Israel’s history, and it would
continue to be so in a time well after Zechariah, including Egypt providing a
hiding place for Yeshua and His parents as King Herod the Great sent out
searches for them that he might kill the young Yeshua. There’s not a lot of
point going into all the different scenarios where Egypt was involved with the
development of Israel, both positive and negative. For God, Egypt sits in a
slightly different category of nation… a bit above nations in general, and
certainly below God’s set-apart nation of Israel.

Notice, too, the awareness that while most nations in that era depended on
rain to water crops, Egypt (at least on the surface) did not but, for that
matter, neither did it for people who farmed between the Rivers in the Fertile
Crescent of Mesopotamia as they drew most of their water from the Tigris and
Euphrates Rivers. But Egypt depended on the Nile more than only for its
water, it was also for its overflow. They had built canals and watered their
crops out of the Nile River. The Nile was the most critical lifeline for Egypt, as
it literally brought life out of the desert sands. The Nile was much more than
only water; the overflow brought with it rich silt to nourish the crops because
Egypt was mostly sandy soil and the production level of its crops would have
been far smaller if not for that silt. It is said by historians that if there was no

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Nile, there would be no Egyptian civilization. It would be like the middle of the
Sahara Desert that sees only a few hearty souls traverse its width and length,
as there is little water there and farming is fairly impossible. Population growth
depends upon drinking water and food supply.

And yet, I must say this. When we recall that this was written around the 5
th

century B.C., for people living in the Middle East, the known world for them
was most limited. And, they likely didn’t understand that the Nile overflow also
depended on rain at the right time, it’s just that it had to rain in areas
thousands of miles upstream at the headwaters of the Nile. The flow begins
from the vast Lake Victoria that covers parts of modern-day Kenya, Tanzania,
and Uganda, and goes to the north, traveling over 4000 miles, before
emptying into the Mediterranean Sea. So, it’s complexity is far more than the
Israelites and most other people groups were aware. Nonetheless, we should
assume (rightly I think) that since God, who is the one giving the prophecy, of
course knows this, then Egypt and its unusual way of watering crops can be
taken as a “type”. So, the overall idea is that whatever or wherever the source
of water for agriculture might be, disobedience to the command for all nations
to send representatives to Jerusalem for Sukkot would bring harsh penalties
that would greatly affect that nation’s food supplies. No exceptions and no
ways to get around it. This is what is emphasized by verse 19.

One final thing just as something general to notice in the Bible when it speaks
of nations or people going to Jerusalem. It is always in the manner of “going
up”. Yes, Jerusalem is at a high point in Israel, but there are places higher yet
in Israel as well. And, for many mountainous nations, Jerusalem isn’t very high
at all. The term “going up” has a ritualistic sense to it, when speaking of
Jerusalem. It isn’t so much “going up” to Jerusalem the city as it is “going up”
to the Temple where God dwells. Thus, for instance, in modern times where a
God-worshipper can certainly travel to Jerusalem for the festivals, yet the city
isn’t the point: it’s the Temple. And, since today there is no Temple, then the
Torah commandment to go there for the pilgrimage feasts can’t be met. Thus,
in this passage it is about “going up” to what will be the newly built Millennial
Temple.

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What we cannot escape at this point in Zechariah is the universal nature of
God’s rules. It was several decades ago when, as a mainstream gentile
Church-going Christian, I had the first realizations of this. And it wasn’t from
reading the Old Testament that I saw it (because per Church instruction I
stayed pretty much away from it), yet, I knew I had a lot to reconsider. Listen
to just a few of these New Testament passages that long ago caught my
attention.

CJB
Romans 2:12-16
12
All who have sinned outside the framework of
Torah will die outside the framework of Torah; and all who have
sinned within the framework of Torah will be judged by Torah.
13
For it
is not merely the hearers of Torah whom God considers righteous;
rather, it is the doers of what Torah says who will be made righteous
in God's sight.
14
For whenever Gentiles, who have no Torah, do
naturally what the Torah requires, then these, even though they don't
have Torah, for themselves are Torah!
15
For their lives show that the
conduct the Torah dictates is written in their hearts. Their consciences
also bear witness to this, for their conflicting thoughts sometimes
accuse them and sometimes defend them
16
on a day when God passes
judgment on people's inmost secrets. (According to the Good News as
I proclaim it, he does this through the Messiah Yeshua.)

This passage states that God will judge people, not just those who have the
Law (Hebrews), but also those who have never heard of it. He will judge
based on their deeds, because their deeds are judged based on the principles
of that same Law that is written in their hearts. It also makes clear that even
those who do not have the Law are judged by what they do, demonstrating
that the standard of behavior (our morality) is from a universal source for all
humanity: the Law of Moses.

CJB
Romans 3:19-23
19
Moreover, we know that whatever the Torah
says, it says to those living within the framework of the Torah, in
order that every mouth may be stopped and the whole world be shown
to deserve God's adverse judgment.
20
For in his sight no one alive will
be considered righteous on the ground of legalistic observance of
Torah commands, because what Torah really does is show people how

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sinful they are.
21
But now, quite apart from Torah, God's way of
making people righteous in his sight has been made clear - although
the Torah and the Prophets give their witness to it as well -
22
and it is
a righteousness that comes from God, through the faithfulness of
Yeshua the Messiah, to all who continue trusting. For it makes no
difference whether one is a Jew or a Gentile,
23
since all have sinned
and come short of earning God's praise.

These verses clarify that the Law's purpose is to reveal sin and to stop every
mouth from making excuses. It emphasizes that while by the works of the
Law, no one can be justified (no one can be saved) before God, yet it is the
Law’s rules and commandments that define what sin is, and is not. It defines
what is good and evil. And, it matters not whether one is a Jew or a gentile.
Sin (all judged from the same standard… the Law) condemns us all. Again,
the effect of the Law is universal, and not only for Hebrews.

CJB
Matthew 5:17-19
17
"Don't think that I have come to abolish the
Torah or the Prophets. I have come not to abolish but to complete.
18

Yes indeed! I tell you that until heaven and earth pass away, not so
much as a yud or a stroke will pass from the Torah - not until
everything that must happen has happened.
19
So whoever disobeys
the least of these mitzvot and teaches others to do so will be called
the least in the Kingdom of Heaven. But whoever obeys them and so
teaches will be called great in the Kingdom of Heaven.

This verse is among the most plain and explicit in all the Bible… Old or New
Testament… about the ongoing and universally applicable nature of The Law of
Moses to humanity. Even going so far as to make it clear that however much
one embraces God’s laws and does them, versus however much one rejects
God’s laws and does not do them, will have a significant effect on which
Kingdom societal level one will be assigned to in the eternal future.

There are more verses about this matter of the universality of God’s laws, but
that’s sufficient for my purposes. Here in the words approaching the end of
Zechariah that are speaking directly of the time after Armageddon and in
which the Millennial period has begun, we read that all nations are subject to

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God’s edicts… just as it has always been… but the nations also have always
been rebellious against God’s edicts. And finally, strict obedience to the Feast
of Sukkot is used to point this out such that to not obey Him will have a drastic
effect upon that entire nation.

The final 2 verses of Zechariah are these:

CJB
Zechariah 14:20-21
20
When that day comes, this will be written on
the bells worn by the horses: "Consecrated to YEHOVEH"; and the
cooking pots in the house of YEHOVEH will be [as holy] as the
sprinkling bowls before the altar.
21
Yes, every cooking pot in
Yerushalayim and Y'hudah will be consecrated to YEHOVEH-Tzva'ot.
Everyone who offers sacrifices will come, take them and use them to
stew the meat. When that day comes, there will no longer be
merchants in the house of YEHOVEH-Tzva'ot.

Holiness is the subject and focus of these final verses. Holiness will pervade
and guide everything to do with life and every obligation we have to God and
our fellow man. This is a universal holiness that is being prophesied. The
question (that I say is largely not answerable with a high degree of certainty)
is whether this implies a worldwide universality of holiness, or just universally
holy within Judah and Jerusalem.

It was most intentional that the End Times indicator that is used throughout
Zechariah, which is “on that day”, or “when that day comes” appears twice.
Once to open this 2-verse stanza and the second to introduce the final
sentence. The people of the Prophet’s day needed to get it super-clear that
this is speaking of the future, and so we also need to grasp this (even if that
“future” probably is rather near at this point in history compared to what it
was in 500 B.C.).

It doesn’t help us that in the CJB we find the phrase “consecrated to
Yehoveh”; that is, the word “consecrated” is used rather than the more
straightforward “holy” that is the meaning of the Hebrew word we find here,
which is qodesh. It is important that in this ancient time, of all the
fundamental guiding principles of the Hebrews it was that there is a large

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distinction between that which is common and that which is holy. Therefore,
“holy to Yehoveh” is mostly assigned to objects and items and sometimes to
places that have to do with the Priesthood and/or the Temple. Recall that on
the golden headplate that the High Priest wears, the phrase “holy to Yehoveh”
is written.

In the first 8 chapters of Zechariah, the thought evolves of there being a
connection between the holiness of the priests and the removal of peoples’ sin.
Here in the final part of Zechariah we find that idea carried over and applied to
some of the most unlikely things, such as horses, bells and pots. It was meant
that we notice how far from the expected sorts of sacred things that horses,
bells and pots are. This is because, as we have seen in several places in
Zechariah, there are these strange reversals that take place in the End Times.
Here the reversal is so mammoth in scope that it is difficult to wrap our minds
around. It is that the distinction between holy and common, sacred and
profane, evaporates. Even the most common things such as clay cooking pots
will bear the equivalent of the High Priest’s headplate that says: “holy to
Yehoveh”. Yet, why horses, bells and pots in particular?

We need to focus more on the horse than the bells it wears as a decoration. In
Zechariah’s era, horses were nearly exclusively use for war… usually for pulling
chariots. Thus, whereas the future age of the Millennial Kingdom will be
characterized by universal peace and harmony, a horse is universally
characterized (in that era) by war and political aggression. What is being
symbolized here is the end of strife between nations, and the end of settling of
differences or the playing out of the political ambitions of a ruthless national
leader by means of war. That’s not hard to see; but why the mention of bells?
Because part of the High Priest’s garb (in addition to the golden headplate with
“holy to Yehoveh” written on it) were bells attached to the hem of his
garment. This further cements the idea of a holiness that now exists within
former battlefield instruments of war as much as it does on the High Priest.

The term “pots” is in Hebrew sir. Pots can be imagined as generally being
divided into two categories: that which is sacred and used in Temple ritual by
priests. Apart from that, are the pots that are common and used for all sorts of
other reasons such as cooking food, or washing things, by everyone in Israel.

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But even on a scale of holiness, holy pots assume the lowest level of holiness.
Thus, the higher-level ritual pots are usually called “basins”… such as those
used to catch the blood of the sacrifices… will no longer be above the holiness
of the Temple cook pots.

As verse 21 continues this thought, it widens the scope to include ordinary
cook pots in the homes of those living in Jerusalem and Judah, and by
extrapolation, probably everywhere. It is most informative that ordinary cook
pots unearthed from digs in Israel at places like Hazor, Megiddo, and Arad,
occasionally were found with the word qodesh (holy) written upon them. It is
believed by many archeologists that these were pots used to cook the remains
of sacrifices that had been given at the Temple. That is, several kinds of
sacrifices of animals allowed for the priests to have a portion of the meat, but
also for the lay person who brought the animal to have some, too. It may be
that the layperson’s portion of this sacrificed meat was cooked in a pot that
had been specially set aside at home exclusively for this purpose. Again: this
is not certain. Rather, it is an educated guess, but it is logical. If it is true, it
goes a long way towards explaining why a seemingly ordinary cook pot would
have the word “holy” written on it.

As for the holiness that all ordinary cook pots will have, it follows that all that
is cooked in them will have the same holiness status as the meat that had
been sacrificed on the altar. The holiness of pots becomes universal among
God’s people rather than as it used to be when it was really only the Temple
pots or pots set aside strictly for cooking sacrificed meat.

One final matter. The last sentence of this chapter and book says that there
shall no longer be… and then depending on your Bible translation it will say
merchant, or Canaanite, or trader or trafficker. The Hebrew word being
translated is Canaanite. Very often in the Bible, Canaanite is a euphemism for
merchant… which is a nasty epithet. Canaanite was essentially a dirty word
because merchants were seen as so dishonest and money grubbing. But, here
in verse 21, I doubt this is the intent. Rather, I think this indeed is speaking
about the Canaanite ethnic group. Or better, likely all non-Israelite ethnic
groups living in the Land. So, this probably is referring to foreigners who have

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finally let go of their false gods and ungodly practices, and become followers of
Yehoveh and His Son Yeshua.

This concludes the Book of Zechariah, which seems to be the middle book of a
trilogy. That trilogy is Haggai, then Zechariah, and finally Malachi. Therefore,
our next study of a Bible book with be the Prophet Malachi.