Zechariah 14:11

Zec 14:11 And [men] shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

Ver. 11. And men shall dwell in it] Heb. They shall dwell in it, sc. Multitudes of men. The new Jerusalem, the Church, gathered by the preaching of the gospel, shall not be thinly inhabited, as the wilderness of Judaea was; it shall not lie waste for want of people, as divers parts of Turkey do. It shall not need to call in the country, as in Nehemiah’s days, to replenish it, Neh 11:7; but it shall be fully thrust as a hive is with bees, where they hang out on heaps through want of room within; or as Jerusalem was wont to be at the three solemn feasts; or, lastly, as the temple was at those feasts where the people were so crowded that they were glad to stand and pray, for kneel or bow they could not. See Isa 51:3 Jer 31:38-40 Oba 1:19-20.

And there shall be no more utter destruction] Heb. Cherem, which the Vulgate interpreted rendereth, Anathema; There shall be no more curse, no execrable or accursed thing; no casting out by excommunication; no cause to do so. See the same Rev 22:3. No Canaanite in the Lord’s house, as Zec 14:21. Then shall Jerusalem be holy, and there shall no stranger pass through her any more, Joe 3:17, such shall be her sanctity. Others expound it of her safety and security, as in the following words, Jerusalem shall be safely inhabited. See the like Jer 23:6; Jer 33:16 "In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, Jehovah Tsidkenu, The Lord our righteousness." A stately name indeed, and that which carries safety in the front of it. In Ezekiel the Church is called Jehovah Shammah The Lord is there; and the Psalmist gives the notation, and this note upon it, "God is in the midst of her, she shall not be moved: God shall help her, and that right early" (ανικητος και ακινητος). But the Lord our righteousness is a more august name. It is Christ’s own name; and imports that Christ will save his people from their sins (which would lay them naked to the wrath of God and rage of enemies), he will redeem Israel from all his iniquities, and then he need not fear what man can do unto him, Mat 1:21 Psa 130:8. It was said of Achilles, that he was Styge armatus; but every child of the Church is Coelo, Christo, Deo armatus he hath the peace of God within him and the power of God without him; and, therefore, cannot but be safe as in a tower of brass, or town of war Psa 90:1.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

no more utter destruction-- (Jer 31:40). Literally, "no more curse" (Rev 22:3; compare Mal 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Isa 65:20-22), peace (Isa 2:4), honor (Isa 60:14-16), righteous government (Isa 54:14; Isa 60:18). Judgment, as usual, begins at the house of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (Rom 8:21) [AUBERLEN].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. There shall be no more utter destruction] After this final restoration of Jerusalem it shall never more be destroyed; but as this was the first city of the living God upon earth, so shall it be the last; it shall be safely inhabited. It shall see war no more.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Zechariah concludes what he said in the last verse by saying, that Jerusalem when restored by God to its pristine state would be a populous city, for the indefinite verb here used means the same as though he had said, that the number of people would be as great as it had been before, though a small portion only had returned. We indeed know how difficult it is to fill a city with inhabitants when once deserted, especially after a long interval of time. But the Prophet here exhorts the Jews to entertain hope, for the Lord would gather again a large number of men, so as to fill the city with inhabitants.

He adds, there shall be no more utter destruction By the word חרם, cherem, I have no doubt, the Prophet means all utter ruin, such as had happened when the people were driven into exile. And for this reason and in the same sense, Isaiah says, that God had sworn that the destruction of the city would be like the deluge of Noah, (Isaiah 54:9;) for he should never again bring such a grievous and dreadful vengeance on his people. But we learn from the whole passage, that this prophecy extends to the kingdom of Christ; for though Jerusalem was destroyed by Titus, it is yet true that God bad been the perpetual guardian of that city, inasmuch as the fullness of time had come when Christ was revealed. It is then the same as though the Prophet had said, that such should be the moderation of God’s anger, that the name of the city would wholly perish, nor the whole people be forced to migrate. This then is what he understands by חרם, cherem

He now adds, that those who returned thither shall dwell safely in Jerusalem, for the Lord would protect them, and by an extended hand defend them against all enemies. We have elsewhere reminded you of the Prophet’s object; for he wished to goad the tardiness and sloth of those who made so much of their pleasures in Chaldea, that to return to the inheritance promised them from above was unpleasant and grievous to them. Hence he shows of how great a benefit of God they had deprived themselves; for being dispersed among the heathen nation they knew not that God’s aid was provided for them. They indeed deprived themselves of that promise which especially belonged to the remnant who dwelt at Jerusalem. The Prophet had also a particular regard to those miserable inhabitants of the land, who having been stimulated by God’s promises, had despised all dangers and all difficulties, and then had undergone, not grudgingly, vast troubles that they might possess their own country. The Prophet then shows that they had no reason to repent, for the Lord would bless them, and make them to dwell safely in the midst of enemies, by whom we know they were on every side surrounded, and further, that the city would become populous, though they were not then many in number. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Utter destruction.—Better, ban. (Comp. Mal_4:6; Rev_22:3.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. utter destruction] Lit. curse. ἀνάθεμα οὐκ ἔσται ἔτι. LXX. Comp. Rev_22:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And men shall dwell in it,.... In great numbers, in much peace and safety, and from generation to generation: Aben Ezra says, Messiah the son of David will now come:

and there shall be no more utter destruction; no wars, nor desolations by them, in a civil sense; there shall be no more killing, as the Targum, Isa 2:4 no "cherem", no anathema, in a religious sense; in the old translation it is, "and there shall be no more cursing"; there will be no curse in the Jerusalem state, Rev 22:3 which words seem to be taken from hence; no cursed thing, nor cursed person, or any curse or anathema denounced against any; no Popish bulls and anathemas, nor any other:

but Jerusalem shall be safely inhabited; the inhabitants of it shall dwell securely, without any apprehension of danger, and having no enemies to fear; though, before this safe and happy state, there will be many enemies; and what will become of them is shown in the following verses.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And they shall dwell in it - In peace, going forth from it, neither into “captivity,” nor in flight Zec 14:2, Zec 14:5; for God should exempt from curse the city which He had chosen, against which the gates of hell shall not prevail, and He says of the heavenly Jerusalem, “there shall be no more curse” Rev 22:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Anathema. It shall not be sentenced to utter ruin. The Church may suffer losses, but cannot perish. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Men, i.e. many for number, or eminent for worth,

shall dwell in it: as it was type, this was verified, say some, when in league with Bacchides and succeeding kings. But in the antitype, to which Zechariah looks, it is now, as it hath been, fulfilled, and more fully shall be, when the fulness of the Gentiles cometh in.

There shall be no more utter destruction; there may be afflictions and troubles, but no utter wasting of Jerusalem; the gates of hell shall not prevail.

But Jerusalem, the antitype, the gospel church,

shall be safely inhabited; not secure from troubles, but secure enough from total destruction.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. The city will be inhabited.

No more utter destruction — R.V., “no more curse.” Sin has been wiped away (Zec_13:1; Zec_13:9); therefore no further judgments are needed (compare Jer_25:9; Isa_43:28; Mal_4:6).

Shall be safely inhabited — Better, R.V., “shall dwell safely.” The city need not fear any hostile attacks or calamities of any sort.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Men shall dwell in it. There shall be no tear of exile and captivity, and no necessity to fly from a victorious enemy (vers. 2, 5). Utter destruction; literally, curse, ban; LXX and Vulgate, "There shall be no more anathema." The inhabitants shall not incur the curse which is inflicted on transgressors, idolaters, and their cities by the old Law. (see Exo_22:20 Deu_7:2 Deu_13:12-15 Deu_20:17; comp. Ezr_10:8 Isa_43:28 Rev_22:3) Shall be safely inhabited; or, shall dwell safely. Sin being removed, there will be no more occasion for chastisement; and the spiritual Jerusalem shall never be destroyed.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And men - Many for number, eminent for worth. Utter destruction - There may be afflictions but no utter wasting of Jerusalem; the gates of hell shall not prevail against it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

and there shall be no more destruction The city shall no longer be in ruins.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.