What does any of this post have to do with Zechariah 14? Did Jesus step on the mount of Olives in 70AD, and set up His throne in Jerusalem?
Did the nations come against the Jerusalem from above?
Jesus Himself destroys the works of earth both in Jerusalem and the rest of all nations. Then makes Jerusalem brand new.
"Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle."
"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."
"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:"
There will be a throne in this earthly Jerusalem after the old is changed into new.
"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever."
Did the 7th Trumpet sound in the first century?
No one is denying the Lord has always reigned over creation from Genesis 1 until the end of the Day of the Lord.
But do the nations themselves submit to that authority? There is really a difference between Jesus reigning and sin reigning on the earth. Jesus reigns over the earth, but sin reigns on the earth as long as humans are in Adam's dead state. The Day of the Lord is a period of time where sin has been removed from this earth and this creation. Not just the formation of a new creation.
Your point is that Jerusalem was never physically attacked in the first century, only spiritually, and was spiritually restored, for all time, despite what history actually records. That since the first century Jerusalem has been set aside as Holy and the model city, that all other cities must follow as a spiritual example.
"Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts:"
The prophets frequently intermixed literal and figurative language in their predictions. That makes it difficult to dissect. Even in the midst of the most literal of passages in the Bible, mountains are repeatedly used to impress deep spiritual truths. The predicted mountain moving ministry of John the Baptist is a case-in-point. The result of the cross saw the Gospel go out to both Jew and Gentile alike. The scope of the cross-work reached far-and-wide.
There are about five hundred references to mountains and hills in Scripture. The Bible refers to both the physical reality of actual geographical locations and also equally uses them as spiritual symbols.
Mountains and hills of course refer to literal landscapes in Scripture, but they are also used as symbols to declare the nature of God or divine truth. God and His love are compared to the mountains and hills in Scripture. Psalm 125:2 states:
“As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever.” Psalm 121:1 declares:
“I will lift up mine eyes unto the hills, from whence cometh my help.” Psalm 36:6:
“Thy righteousness is like the great mountains.” Psalm 76:4:
“Thou art more glorious and excellent than the mountains of prey.”
Mountains and hills can be joyful (Psalm 65:12, 89:12, 98:8), they can skip and leap (Psalm 114:4, 6), they can sing (Isiah 44:23 & 55:12). The prophets Ezekiel and Micah spoke to the mountains and picture God doing the same (Ezekiel 6:3, Ezekiel 36:4 & 6, Micah 6:1–2). In Joel 3 “the mountains” are oozing “new wine” and “the hills” flowing “with milk” (vv 18). Even the most partisan literalist would struggle to force a literal meaning upon these depictions. The reality is: most of the writings of the major and minor prophets are characterized with figurative portrayals and pictorial verbiage. There is no way that the mountains and hills in the Middle East will one day be acting like humans or dispensing drinks like a drinks machine.
The majesty and power of kingdoms are often identified in Scripture with the magnificent and splendor of mountains.
The splitting of the Mount of Olives so that God's people could escape to safety sounds similar to Christ saying faith can move mountains. The references to topographical changes could therefore be viewed in a figurative manner. This kind of language is common throughout the Old Testament. It seems to be talking about spiritual matters. In fact, we know that John the Baptist was responsible for bringing every mountain low and exalting every valley through his pivotal preparatory ministry.
Luke 3:4-5 records, speaking of that great forerunner of Christ – John the Baptist,
“As it is written in the book of the words of Esaias the prophet (in Isaiah 40:3-5), saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth.”
This prophecy did not in any way insinuate that John was arriving with a great earth-remover in order to flatten “every mountain and hill” around Jerusalem, nor to fill in the natural valleys that surrounded the city. No. Like Luke, Zechariah was not looking for physical change in the geographical terrain of natural Israel. He was simply speaking in figurative hyperbole describing what God wanted to do in the hearts of the people. He was articulating the colossal impact the coming of Christ’s kingdom had upon the earth.
We see the same idea presented in Isaiah 41:14-15:
“Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel. Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff.”
Commentators see a connection between this and assignment of John the Baptist. They take this as denoting the successful spread of the Gospel by faithful Israel and it conquering of nations and kingdoms. Zechariah is seen challenging a mountain in Zechariah 4:7, declaring:
“Who art thou, O great mountain? before Zerubbabel thou shalt become a plain.” The mountain here seems to symbolize a wicked resisting power or powers. The prophet predicts that they will be brought low.
Micah 1:3-5 said of Christ:
“For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place. For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?”
In Micah 1:3 we are told that God “is coming forth from His place” to “come down and tread on the high places of the earth.” This descriptive language is no different from the Lord standing on the Mount of Olives with the result that it will split. It was not uncommon for prophets to use figurative expressions about the Lord coming down, mountains trembling, being scattered, and hills bowing (Habakkuk 3:6, 10); mountains flowing down at his presence (Isaiah 64:1, 3); or mountains and hills singing and the trees clapping their hands” (Isaiah 55:12).
This passage is portraying the great global expanse of the Gospel. Jehovah God would no longer be limited to one small nation in the Middle East. Indeed “the LORD shall be king over all the earth.” When Christ came He ushered the great evangelization of the nations. Nations that were once hopelessly outside of Christ and outside of hope would now, in this Gospel age, experience God in a very personal and living way. He is now the Lord of the nations. The heathen have been embracing Him in their millions for years. Jew and Gentile are all one in Christ now. There is no longer any division between the two. There is one Lord and Savior of all the earth.
Jesus used similar language in Matthew 17:20-21:
“If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting.”
Mountains are shown here to be moved by simple faith. Obviously, they are not literal. This correlates with Isaiah 40:3-5, Micah 1:3-5 and Zechariah 14:4.