17 It will be, that whoever of all the families of the earth doesn't go up to Jerusalem to worship the King, Yahweh of Armies, on them there will be no rain.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. But Zechariah speaks expressly of the Egyptians: and we indeed know that they were most inveterate enemies to true religion; and he might have also mentioned the Assyrians and the Chaldeans; but as the Egyptians were nearer and more contiguous to the holy land, their hatred towards the Jews was more virulent. This is the reason why Zechariah speaks of them particularly. It may at the same time appear strange that he threatens them with want of rain; for we know that Egypt expects no rain from above, because of the peculiar condition of the country; for according as the Nile overflows, do the inhabitants look for a fruitful produce of corn and of all other things. The Prophet then ought not to have thus threatened the Egyptians, for they might have justly laughed at him for saying that there would be no rain for them, the want of which is not much felt there. But the Prophet's intention was simply what I have already explained, -- that God would be a Father to the Jews, and also to others who joined in his worship according to the law. Though then the Egyptians had no need of rain, yet by this metaphor Zechariah denounced on them sterility as the punishment of impiety. And we may further observe, that though the overflowing of the Nile irrigated the whole land and made it fruitful, yet rain was by no means useless; and it is said in Psalm 105:32, "He turned their rain into hail," Egypt being the place spoken of; for the Lord destroyed all its fruit, because the rain was turned into hail. It appears also evident from history, that rain is desirable in Egypt in order to render the produce more abundant. But the Lord has favored that country with a peculiar benefit by supplying the want of rain by the Nile. There is then nothing doubtful in the meaning of the Prophet, as his object was to show, that the Lord would constrain all people to become obedient to true religion, not only those Jews who were far removed from Judea, but even the Egyptians themselves, who had been always most alienated from true and pure worship. He adds, There shall be upon them the plague. He now speaks more generally; and what he before specifically mentioned, he now declares in general terms, -- that God would execute vengeance and destroy and reduce to nothing all those who took not on them the yoke, so as to worship him sincerely, together with the Jews, according to what the law prescribes. He again repeats the words, who ascended not into Jerusalem; not that he intended to confine the worship of God to ceremonies or rites under the law; but because it was necessary, until Christ abrogated all the ancient rites, that the worship of God should be thus described; nor could it then be separated from these external exercises. But here it may be rightly inquired, why the Prophet speaks specifically of the feast of tabernacles, since the passover was deemed first among the festivals. The reason seems to me to have been this, -- because it was difficult to believe that the Jews would return to their own country, that God would become again their redeemer. Many interpreters say, that the Prophet speaks of the feast of tabernacles, because it behaved them to be sojourners in the world: but a similar reason might be given for other days. We must then inquire why he mentions the feast of tabernacles and not other feasts. Now we know that when the Prophets speak of the second restoration of the people, they often call attention to that wonderful deliverance from Egypt by which God had proved that he possessed sufficient power to redeem and save his own people. To this instance does Zechariah now allude, as I think, and says, that God would restore his people by his wonderful and inexpressibly great power, so that they might justly celebrate the feast of tabernacles as their fathers formerly did: for we know why God commanded the Jews to dwell every year under the branches of trees; it was, that they might be mindful of that deliverance which had been granted to their fathers; for they had continued forty years in the desert, where they had no buildings, but huts only, made of branches of trees. When therefore they went forth from their houses, and dwelt as it were in the open air in tents, they thus revived the memory of the wonderful manner by which their fathers were delivered. Hence God, in order to show that their return from the Babylonian exile was worthy of being remembered, says here that the feast of tabernacles would be celebrated [1] In short, the Prophet means that God would be such a deliverer of his people, that all the nations, even from the remotest parts, would acknowledge it as a remarkable miracle: it is the sense then as though he had said, that the deliverance of the people would be an evidence of divine power so manifest and illustrious, that all nations would acknowledge that the God of Israel is the creator of heaven and earth, and is so endued with supreme power, that he governs the whole world; and, in a word, that he is the only true God who ought to be worshipped. [2] It afterwards follows --
1 - See Nehemiah 8:13-18.
2 - The two verses, 17 and 18, I would render thus, -- 17. And it shall be, that whosoever shall not ascend, Of the families of the land, to Jerusalem, To worship the King, Jehovah of hosts. 18. Not on them shall be rain; And if the family of Egypt Shall not ascend and shall not come,-- On them shall be the plague, Which Jehovah will bring on all the people Who will not ascend to keep the feast of tabernacles. The "land" of Judah, not earth or the world, is what is meant, as it is evident from the contrast in the next verse, "the family of Egypt." The word ['rph] means commonly in the Prophets the land of Canaan. The words [vl'] before "on them" in verse 18, are left out of four MS., in the Septuagint and the Syriac; and they seem to be wholly misplaced here. I render [gvym] "people," and supply [kl] before it, as in verses 14 and 16, supported by very many MS., and by the Septuagint. The word here and everywhere in this chapter, in verses 2,3,14,16, and 19, is in my view improperly rendered "nations," viewed as heathen nations. It has no doubt this meaning in many places, but it means also people or peoples, i.e., the people of Israel. See Deuteronomy 4:6; Joshua 5:6. It is a word of general import, signifying the body of a nation; and her and elsewhere in this chapter it means the whole community of the Jews, whether residing in the land of Canaan or in other parts of the world, especially in Egypt. Intestine broils, and not wars with heathens, are referred to in this chapter. Hence we clearly see the reason why "the feast of tabernacles" is mentioned, and why a curse is denounced on those who neglected it. -- Ed.
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' Luke 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" Deuteronomy 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" Deuteronomy 28:23-24. Amos speaks of the withdrawal of rain as one of God's chastisements (Amos 4:7. See vol. i. p. 28): the distress in the time of Ahab is pictured in the history of the woman of Sarepta 1-Kings 17:9-16, and Ahab's directions to Obadiah 1-Kings 18:5. But it is also the symbol of spiritual blessings; both are united by Hosea Hosea 6:3 and Joel Joel 2:23. as Joel and Amos also speak of spiritual blessings exclusively under the figure of temporal abundance Joel 3:18; Amos 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" (Isaiah 45:8. See also Isaiah 5:6, both together Isaiah 30:23)
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!
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, Revelation 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, Revelation 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, Amos 8:11.
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 (Hosea 6:3). That there shall be unconverted men under the millennium appears from the outbreak of God and Magog at the end of it (Revelation 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 (Isaiah 2:2; Micah 5:7). However, Isaiah 66:19 may imply the converse.
*More commentary available at chapter level.