Zechariah 14:17

Zec 14:17 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.

Ver. 17. Even upon them shall be no rain] i.e. Nullam misericordiam assequentur, saith Theodoret; They shall get no good at God’s hand. Judea was sumen totius orbis, bread basket of the whole world, as one saith, a very fat and fertile country; but yet so as that her fruitfulness depended much upon seasonable showers, the former and latter rain; and the prophet seemeth here to allude to that of Moses, Deu 11:10-11, &c. If God did not hear the heaven, and the heaven the earth, the earth could not hear the grain, wine, and oil, nor those hear Jezreel, Hos 2:22. Judea was not like that country in Pliny, ubi siccitas dat lutum, imbres pulverem, where drought made dirt, rain made dust; but if the heaven were iron over them, the earth would soon be brass under them, and not yield her increase, {Psa 65:9 Isa 30:23} and then where would they be quickly? since animantis cuiusque vita in fuga est, life would be lost if not maintained by daily food. Rain is in Scripture put, 1. Properly, for water coming out of the clouds, Deu 11:11 Pro 16:15, nourishing the herbs and trees. 2. Metaphorically, for Christ, his gospel and his graces, wherewith the souls of men are made fruitful in good works, Isa 45:8 Deu 32:2 Hos 6:3. The want of rain is, on the contrary, made here and Rev 11:5 a sign of a curse. It waiteth not for the sons of men, Mic 5:7, but it accomplisheth what God appointeth, Isa 55:10-11. Why it falleth here and now we know not, and wonder.

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.

Zec 14:17-18. Whoso will not come up of all the families of the earth — If there be any remiss herein, and neglect to worship the Lord; even upon them shall be no rain — They shall be punished with want of rain, and of the blessings which plentiful and seasonable rains produce; their land shall be barren, and they shall suffer a famine. “There is a restriction, Zec 14:16,” says Newcome, “to such nations as warred against Jerusalem.” “But if, according to the opinion of many commentators, by going up to Jerusalem to worship, and to keep the feast of tabernacles, be only meant a conformity to the established worship of the one true God, or, which is the same thing, to the Christian religion, there can be no objection to understanding a strict universality of the nations. For it is repeatedly foretold, that a time would come, when all the ends of the world shall remember and turn unto the Lord, and all the families of the nations shall worship before him, Psa 22:27.” — Blayney. And if the family of Egypt go not up, that have no rain — Where, by the situation of the country, there is no rain; there shall be the plague wherewith the Lord will smite the heathen — That is, although they be not visited in the same manner as the other nations, namely, with a want of rain, which of itself would be no punishment to that country; yet, as it follows in the next verse, they shall not be exempt from the same punishment with the other nations that sinned in like manner, namely, famine, “which would be the sure consequence if the rains did not fall in Ethiopia, so as to cause an overflowing of the Nile.” — Newcome. The reader will observe, respecting these predictions, that the prophet, “foretelling the blessings arising from the restoration of the Jews, and the conversion of the Gentiles to the Christian faith, draws his images from the old dispensation; and, as is usual throughout the prophetic writings, expresses the rewards and punishments of the new dispensation, under figures borrowed from the old.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

14:17 come to Jerusalem to worship: Jerusalem, with God’s Temple, is envisioned as the center of God’s universal kingdom (8:20-22; see Isa 56:6-7; 66:19-23; Mic 4:1; Hag 2:7; Rev 21:1-2, 10-27). • no rain: This was one of the curses God pronounced against Israel for covenant disobedience (see Deut 28:22-24). That curse extended to all the nations, as God’s rule extends over all peoples (cp. Zech 10:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

no rain--including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (Hos 6:3). That there shall be unconverted men under the millennium appears from the outbreak of God and Magog at the end of it (Rev 20:7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (Isa 2:2; Mic 5:7). However, Isa 66:19 may imply the converse.

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 17. Upon them shall be no rain.] Those who do not worship God shall not have his blessing; and those who do not attend Divine ordinances cannot have the graces and blessings which God usually dispenses by them. On such slothful, idle Christians, there shall be no rain!

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

Zechariah goes on here with the same subject, — that the name of the only true God would be known throughout the whole world, so that all nations would unite in his worship, while the whole earth was before polluted with various superstitions, and every one followed his own god: but the more clearly expresses here than in the last lecture, that vengeance was prepared for all the despisers of the true God. He says then, that the curse of God is laid up for all those who would not come to Jerusalem humbly to worship God to there.

We have said that in these words is set forth the legitimate worship of God; for after the coming of Christ it was not necessary to ascend into Jerusalem according to what John says in John 4:21

“The time comes and now is, that the true worshippers of God shall worship God, neither in this mountains nor at Jerusalem;”

but in every part of the world. But the Prophets speak according to the state of things in their time, and always describe the spiritual worship of God according to the types of the law. To ascend then into Jerusalem amounts to the same thing as to embrace true religion and cordially to engage in the worship of the only true God, such as has been prescribed in his word. The meaning then is, — that all who despised the God of Israel would be accursed.

Then what follows is mentioned by the Prophet as a part for the whole; he declares that there would be no rain on the despisers of God; as though he had said, that they would perceive God’s vengeance, as he would take away from them all the necessaries of life; for by rain the Prophet means whatever is needful for the support of life. And we know that as to the blessings of God needful for the present life, the chief thing is, when he renders the heavens and the earth the servants as it were of his bounty to us: for how can we be supplied with food, except the earth by his command open its bowels and the heavens hear the earth, as it is said elsewhere, (Hosea 2:21;) so that rain may irrigate it, and render it fruitful, which must be otherwise barren?

We now then understand the design of the Prophet, — that in order to invite all nations to the pure worship of God, he declares that all who refused to serve the only true God would be accursed. He further intended by this prophecy to animate the Jews, that they might firmly proceed in the course of true religion until the coming of Christ, and never doubt but that the God whom they worshipped would be the supreme king of the whole world, though before hidden as it were in a corner of the world, while worshipped in Judea alone. The Prophet then intimates that though God had been despised by all nations, his name would yet be sanctified and adored; and also, that if any deprived him of his legitimate worship they would be visited with punishment, because they were destined to perish through famine and want, inasmuch as the heavens would deny rain to them, and the earth would not give them food.

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.

(17) No rain.—Though the worship of the Lord is to become universal, apostacy is not regarded as impossible. The punishment for such deflexion is spoken of in such figurative language as suits the symbolic description of the nations’ conversion.

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

17. will not come up] goeth not up, R. V.

no rain] Comp. 1 Kings 17; Luk_4:25; Amo_4:7-8. “Pluviæ defectus omnem fere quæ inde oriri in illis terris solet comprehendit calamitatem, annonæ caritatem, seditiones, pestem.” Rosenm.

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 it shall be, that whosoever will not come up,.... This, though it follows upon the former account, must be understood of times preceding the spiritual reign of Christ; for the rain of the Gospel will be upon all the earth in the latter day glory; and all nations will then serve and worship the King, the Lord of hosts, even those that remain after the general destruction of the antichristian states; besides, express mention is hereafter made of Egypt, which designs Rome, Rev 11:8 and the whole manifestly refers to the time of the witnesses prophesying in sackcloth, who had power to shut the heaven, that it rain not, Rev 11:6,

of all the families of the earth unto Jerusalem, to worship the King, the Lord of hosts: all of the antichristian party, that refuse to worship the Lord with his true church, according to his revealed will:

even upon them shall be no rain; not literally, but spiritually; and is to be understood either of the love and favour of God, comparable to rain in its original, it being owing to the will of God, and not to the merits of men, and therefore is distinguishing and sovereign; in its objects, persons very undeserving; in the manner of its communication, it tarries not for the will and works of men, and comes in great abundance; and in its effects, it softens, cools, refreshes, and makes fruitful; and not to have this is to be hated of God: or of the blessings of divine grace; these are from above like rain, depend on the will of God, are free gifts, and given in abundance, and make fruitful; the contrary to these is cursing: or of the Gospel, which is of God and from heaven, falls according to divine direction, and softens, refreshes, and revives; and not to have this is the sorest of judgments, Amo 8:11.

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

Whoso will not go up - Cyril: “To those who ‘go not up,’” he threatens the same punishment as persecutors would endure. For enemies, and they who will not love, shall have the same lot. This is, I think, what Christ Himself said, ‘Whoso is not with Me is against Me, and whoso gathereth not with Me scattereth’ Luk 11:23.”

Upon them there shall be no rain - Rain was the most essential of God’s temporal gifts for the temporal well-being of His people. Moses marked out this, as his people were entering on the promised land, with recent memory of Egypt’s independence of rain in Egypt itself, and that this gift depended on obedience. “The land, whither thou goest in to possess it, is not as the land of Egypt, whence, ye came out, where thou sowedst thy seed and wateredst it with thy foot, as a garden of herbs” Deu 11:10-11 : but a “land of hills and valleys, it drinketh water of the rain of heaven; a land which the Lord thy God careth for; the eyes of the Lord are always upon it, from the beginning of the year even unto the end of the year. And it shall be, if ye shall hearken diligently unto My commandments - I will give you the rain of your land in its season, the first rain and the latter rain, that thou mayest gather in thy corn and thy wine and thine oil. And I will send grass in thy fields for thy cattle, that thou mayest eat and be full.”

But the threat on disobedience corresponded therewith. “Take heed to yourselves,” Moses continues, “that your heart be not deceived, and ye turn aside and serve other gods - and the Lord’s wrath be kindled against you, and He shut up the heaven, that there be no rain, and that the land yield not her fruit, and ye perish quickly from off the good land, which the Lord giveth you” Deut. 16-17; and, “Thy heaven, that is over thee, shall be brass, and the earth, that is under thee, shall be iron; the Lord shall make the rain of thy land powder and dust” Deu 28:23-24. Amos speaks of the withdrawal of rain as one of God’s chastisements (Amo 4:7. See vol. i. p. 28): the distress in the time of Ahab is pictured in the history of the woman of Sarepta 1Ki 17:9-16, and Ahab’s directions to Obadiah 1Ki 18:5. But it is also the symbol of spiritual blessings; both are united by Hosea Hos 6:3 and Joel Joe 2:23. as Joel and Amos also speak of spiritual blessings exclusively under the figure of temporal abundance Joe 3:18; Amo 9:13. In Isaiah it is simply a symbol, “Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, and let them bring forth salvation, and let righteousness spring up together” (Isa 45:8. See also Isa 5:6, both together Isa 30:23)

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

There. Septuagint, "these shall also be added to them" who perish. (Haydock)

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).

Whoso will not come up, if there be any more remiss than they ought herein, and neglect to worship the Lord, even upon them shall be no rain; they shall be punished with want of rain, and with want of the blessings which plentiful and seasonable rain produceth, their land shall be barren.

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

17. Those who fail to take part in the harvest festival of thanksgiving will be punished by the withholding of rain during the following year, which will result in the failure of crops and in famine. The withholding of rain is mentioned to carry to completion the figure in Zec_14:16. As the celebration of the harvest festival symbolizes the conversion of the nations, so the withholding of the rain symbolizes the withdrawal of all God’s blessings.

The text of Zec_14:18, as it stands at present, offers considerable difficulty. R.V. differs but slightly in its translation from A.V.; for “that have no rain” it reads “neither shall it be upon them.” All becomes smooth if, following LXX. and Peshitto, we omit one negative and alter the accentuation; then the verse will read, “And if the family of Egypt go not up and come not, upon them shall come the plague wherewith Jehovah will smite…”

Family — Nation (compare Amo_3:1).

Egypt — Egypt is singled out because of the peculiar condition of its climate. It is not dependent directly on rain for fertility, but on the overflowing of the Nile, caused by heavy rainfall in Ethiopia, south of Egypt. The threat of Zec_14:18, therefore, would have no special terror for Egypt, and some might think that Egypt could refuse to worship Jehovah. Not so, says the prophet; Egypt also must go or suffer severe punishment.

Plague — The context suggests that it also will consist in drought and failure of the crops; there seems to be no reference to the plague of Zec_14:12.

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

Will not come up; goeth not up. Those who neglected this yearly worship shall be punished according to the threat in Deu_11:16, Deu_11:17. No rain. The failure of periodic rain in Eastern countries meant drought, famine, and widespread distress. In a spiritual sense, rain represents the grace and blessing of God; these are withholden from those who refuse to worship him and wilfully cut themselves off from the Church. The LXX has, Kai outoi ekeinoiv prosteyhsontai , "These shall be associated with those," i.e. shall be reckoned among those enemies whose punishment has been mentioned above.

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

rain Actual rain to cause the produce of their land to grow. Now, what reason did He have for decreeing upon them the withholding of rain? That the commandments of the festival are based on the rains: the four species of the lulav and the water libation are to appease God for water. Since the festival of Tabernacles is the time of the rains of the year, no rain will fall on those who entertain doubts concerning the festival of Tabernacles. This is learned in the Tosefta of Sukkah (4:7).

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.