Text -- Zechariah 8:7-23 (NET)

8:7 “The Lord who rules over all asserts, ‘I am about to save my people from the lands of the east and the west. 8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, in truth and righteousness.’ 8:9 “The Lord who rules over all also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord who rules over all, so that the temple might be built. 8:10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody– each one– against everyone else. 8:11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all, 8:12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies will rain down dew. Then I will allow the remnant of my people to possess all these things. 8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’ 8:14 “For the Lord who rules over all says, ‘As I had planned to hurt you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry, 8:15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah– do not fear! 8:16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts. 8:17 Do not plan evil in your hearts against one another. Do not favor a false oath– these are all things that I hate,’ says the Lord.” 8:18 The word of the Lord who rules over all came to me as follows: 8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’ 8:20 The Lord who rules over all says, ‘It will someday come to pass that people– residents of many cities– will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of– indeed, grab– the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 8:7

country - Persia and Media, which lay east from Jerusalem, and were now masters of Babylon.

Wesley: Zec 8:8

This signifies both God's part, and their part; on God's part truth, on their's righteousness, obedience to God's righteous law.

Wesley: Zec 8:9

Haggai and Zechariah.

Wesley: Zec 8:10

For eighteen years together.

Wesley: Zec 8:10

No profit by the labour of man or beast, no sowing or planting.

Wesley: Zec 8:10

Distress, and want, through the barrenness, which attended all their labour.

Wesley: Zec 8:11

That is, I will not deal with them as in former days.

Wesley: Zec 8:14

I did not fail to do it.

Wesley: Zec 8:15

So with like steadiness of mind I have purposed to do well to you.

Wesley: Zec 8:16

True judgment.

Wesley: Zec 8:16

That may restore, and settle peace among you.

Wesley: Zec 8:16

The places of judicature, where the judges sat.

Wesley: Zec 8:19

This verse is a final decision of the case: provided they do these things required, Zec 8:16-17, then shall the fasting cease, and turn into joyful feasts.

Wesley: Zec 8:19

Wherein the city was taken by the Babylonians.

Wesley: Zec 8:19

In which the temple was burnt.

Wesley: Zec 8:19

Wherein Gedaliah was killed.

Wesley: Zec 8:19

On the tenth day whereof the king of Babylon's army sat down before the city.

Wesley: Zec 8:20

Multitudes.

Wesley: Zec 8:21

The invited, shall with as much zeal embrace the motion, as others made it.

Wesley: Zec 8:22

Literally understood, you have the first fruits of them mentioned, Act 2:10-12. Mystically, Jerusalem is the church of Christ.

Wesley: Zec 8:22

To perform all gospel - worship.

Wesley: Zec 8:23

That is, many men.

Wesley: Zec 8:23

No nation is any longer excluded.

Wesley: Zec 8:23

To whom the gospel was first preached.

Wesley: Zec 8:23

And now see, and are assured.

Wesley: Zec 8:23

The true God, the only true God, whom to know is life eternal.

JFB: Zec 8:7

That is, from every region (compare Psa 50:1; the "West" is literally, "the going down of the sun") to which they are scattered; they are now found especially in countries west of Jerusalem. The dispersion under Nebuchadnezzar was only to the east, namely, to Babylonia. The restoration, including a spiritual return to God (Zec 8:8), here foretold, must therefore be still future (Isa 11:11-12; Isa 43:5-6; Eze 37:21; Amo 9:14-15; also Zec 13:9; Jer 30:22; Jer 31:1, Jer 31:33).

JFB: Zec 8:8

In good faith, both on their side and Mine: God being faithful to His everlasting covenant and enabling them by His Spirit to be faithful to Him.

JFB: Zec 8:9-13

All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the work.

JFB: Zec 8:9-13

Be of courageous mind (2Sa 16:21), not merely in building, but in general, as having such bright prospects (Zec 8:13, &c.).

JFB: Zec 8:9-13

The time that had elapsed between the prophet's having spoken "these words" and the time (Zec 8:10; compare Hag 2:15-19) when they set about in earnest restoring the temple.

JFB: Zec 8:9-13

Haggai and Zechariah himself (Ezr 5:1-2). The same prophets who promised prosperity at the foundation of the temple, now promised still greater blessings hereafter.

JFB: Zec 8:10

Before the time in which ye again proceeded with the building of the temple (Zec 8:9), namely, at the time that the temple lay neglected.

JFB: Zec 8:10

That is, no produce of the field to repay the labor of man and beast on it (Hag 1:6, Hag 1:9-10; Hag 2:16).

JFB: Zec 8:10

(2Ch 15:5). No one could in safety do his business at home or abroad, in the city or in the country, whether going or returning.

JFB: Zec 8:10

So sorely pressed were they by the foe outside. MAURER translates, "Because of the foe" (Ezr 4:1).

JFB: Zec 8:10

There was internal discord, as well as foes from without.

JFB: Zec 8:11

"But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon" [JEROME]. Henceforth I will bless you.

JFB: Zec 8:12

That is, shall not fair to yield abundantly (Hos 2:21-22; Hag 2:19). Contrast with this verse Hag 1:6, Hag 1:9-11; Hag 2:16.

JFB: Zec 8:12

Especially beneficial in hot countries where rain is rare.

JFB: Zec 8:13

As the heathen have made you another name for "a curse," wishing to their foes as bad a lot as yours (Jer 24:9; Jer 29:18); so your name shall be a formula of blessing, so that men shall say to their friend, May thy lot be as happy as that of Judah (Gen 48:20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Mic 5:7; Zep 3:20). The distinct mention of "Judah" and "Israel" proves that the prophecy has not yet had its full accomplishment, as Israel (the ten tribes) has never yet been restored, though individuals of Israel returned with Judah.

JFB: Zec 8:14

I determined.

JFB: Zec 8:14

That is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mat 23:31-32).

JFB: Zec 8:14

I changed not My purpose, because they changed not their mind (2Ch 36:16). With the froward God shows Himself froward (Psa 18:26). If the threatened punishment has been so unchangeably inflicted, much more will God surely give the promised blessing, which is so much more consonant to His nature (Jer 31:28).

JFB: Zec 8:16-17

The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.

JFB: Zec 8:16-17

Not that the truth should not be spoken to foreigners too; but He makes it an aggravation of their sin, that they spared not even their brethren. Besides, and above all outward ordinances (Zec 7:3), God requires truth and justice.

JFB: Zec 8:16-17

Equitable decisions tend to allay feuds and produce peace.

JFB: Zec 8:16-17

The place where courts of judicature in the East were held.

JFB: Zec 8:17

Therefore ye too ought to hate them. Religion consists in conformity to God's nature, that we should love what God loves and hate what God hates.

JFB: Zec 8:18-19

The prophet answers the query (Zec 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Mat 9:15). So hereafter (Isa 35:10).

JFB: Zec 8:19

On the fourth month of the eleventh year of Zedekiah's reign, on the ninth day, Jerusalem was taken (Jer 39:2; Jer 52:6-7). It was therefore made a fast day.

JFB: Zec 8:19

(See on Zec 7:3; Zec 7:5).

JFB: Zec 8:19

On the tenth month and tenth day, in the ninth year of Zedekiah, the siege began (Jer 52:4).

JFB: Zec 8:19

Or, "only love." English Version is better. God's blessing covenanted to Israel is not made to depend on Israel's goodness: but Israel's goodness should follow as the consequence of God's gracious promises (Zec 8:16-17; Zec 7:9-10). God will bless, but not those who harden themselves in sin.

JFB: Zec 8:20

(Isa 2:3; Mic 4:2).

JFB: Zec 8:20

A preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follows may seem to you, Jehovah of hosts, boundless in resources, saith it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriness of their systems of religion and philosophy; this disposed them favorably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah from various parts of Asia; these again were predisposed to embrace Christianity when it was preached to them (Act 2:9-12, Act 2:41). But the full accomplishment of the conversion of the Gentiles foretold here is reserved till "Jerusalem" (Zec 8:22) becomes the center of Christianized Jewry (Rom 11:12, Rom 11:15).

JFB: Zec 8:21

Manifesting zeal and love: converted themselves, they seek the conversion of others (Son 1:4). To exhortation in general ("Let us go"), they add individual example ("I will go"). Or, the change from plural to singular implies that the general consent in religious earnestness leads each individual to decide for God.

JFB: Zec 8:21

Literally, "go, going"; implying intense earnestness.

JFB: Zec 8:21

Hebrew, "entreat the face" (Zec 7:2); entreat His favor and grace.

JFB: Zec 8:22

In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Isa 60:3; Isa 66:23).

JFB: Zec 8:23

A definite number for an indefinite. So in Lev 22:26; Num 14:22.

JFB: Zec 8:23

That is, of nations of all languages (compare Isa 66:18; Rev 7:9).

JFB: Zec 8:23

A gesture of suppliant entreaty as to a superior. Compare Isa 3:6; Isa 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Num 15:38; Deu 22:12) was a distinguishing badge of a Jew.

JFB: Zec 8:23

The effect produced on unbelievers in entering the assemblies of the Church (1Co 14:25). But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyrus. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people.

Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction.

ALEXANDER'S CONQUESTS IN SYRIA (Zec 9:1-8). GOD'S PEOPLE SAFE BECAUSE HER COMETH LOWLY, BUT A SAVIOUR (Zec 9:9-10). THE MACCABEAN DELIVERANCE A TYPE THEREOF (Zec 9:11-17).

Clarke: Zec 8:7

I will save my people from the east country, and from the west - From every land in which any of them may be found. But these promises principally regard the Christian Church, or the bringing in the Jews with the fullness of the Gentiles.

Clarke: Zec 8:9

By the mouth of the prophets - The day or time of the foundation was about two years before, as this discourse of the prophet was in the fourth year of Darius. After this God raised up prophets among them.

Clarke: Zec 8:10

For before these days there was no hire for man - Previously to this, ye had no prosperity; ye had nothing but civil divisions and domestic broils. I abandoned you to your own spirits, and to your own ways.

Clarke: Zec 8:12

For the seed shall be prosperous - Ye shall be a holy and peaceable people; and God will pour down his blessing on yourselves, your fields, and your vineyards.

Clarke: Zec 8:13

As ye were a curse - Instead of being execrated among the people, ye shall be blessed; instead of being reproached, ye shall be commended. Ye shall be a blessing to all the nations round about. All these promises we may expect to be completely fulfilled when the Jews acknowledge their Messiah

Clarke: Zec 8:13

O house of Judah, and house of Israel - The restoration shall be complete, when both Israel and Judah are brought back.

Clarke: Zec 8:16

Speak ye every man the truth - See Zec 7:9, Zec 7:10.

Clarke: Zec 8:19

The fast of the fourth month - To commemorate the taking of Jerusalem; 2Ki 25:3; Jer 39:2; Jer 52:6, Jer 52:7

Clarke: Zec 8:19

The fast of the fifth - In memory of the ruin of the temple, 2Ki 25:8; Jer 52:12, Jer 52:13

Clarke: Zec 8:19

The fast of the seventh - For the murder of Gedaliah, Jeremiah 41:1-17

Clarke: Zec 8:19

The fast of the tenth - In commemoration of the siege of Jerusalem, which began on the tenth day of the tenth month; 2Ki 25:1; Jer 52:4; Eze 24:1, Eze 24:2; and see on Zec 7:3 (note), Zec 7:5 (note)

Clarke: Zec 8:19

Cheerful feasts - Ye shall find all your evils so completely redressed, that these mournful fasts shall be turned into joyful feasts.

Clarke: Zec 8:20

There shall come people - Similar promises to those in Isa 2:3 and in Mic 4:1, Mic 4:2. Many Gentiles, as well as Jews, will then be found devoting themselves to the Lord.

Clarke: Zec 8:21

I will go also - This is the answer of the person invited. It is a good work. We must have God for our friend. We cannot expect this unless we seek him: and as we know not what an hour may bring forth, let us go speedily.

Clarke: Zec 8:22

And strong nations - This may refer to the conversion of the Mohammedan tribes; especially to those in the vicinity of Palestine. Perhaps even the Egyptians, inhabitants of Arabia Petraea, of Syria, etc.

Clarke: Zec 8:23

Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may here signify a great number, without comparison. And from this scripture it appears as if the Jews, converted to God, should be the instruments of converting many Gentiles. See on Isa 3:6 (note). Catching hold of the skirt is a gesture naturally used to entreat assistance and protection. This and the three foregoing verses, says Abp. Newcome, refer to the great accession of converts which the Jewish Church received between the captivity and the coming of Christ; to the number of Christian disciples which the Jewish preachers made, and to the future conversions of which the restoration of the Jews will be an eminent cause.

Calvin: Zec 8:7

He pursues the same subject, and introduces a preface, very necessary in so confused a state of things; for it was very difficult to raise up desponding minds and to inspire them with confidence, when pressed down with fear and trembling. This is the reason why Zechariah repeats so often, that he declared nothing but God’s commands only.

Behold, he says, I will save, or deliver my people. As dispersion took away hope, the Prophet restores it, and says, that it would not be difficult to gather the people from all parts of the world, when God stretched forth his hand; and emphatical is the expression, I will deliver my people. God then does here exalt himself, that we may learn to exalt his power, and not to judge of it according to our own comprehension. I will deliver my people, he says, from the rising as well as from the setting of the sun. This sentence then is connected with the preceding, in which the Prophet briefly shows that the Jews erred and acted perversely, when they ascribed no more to God than what the judgment of their own flesh dictated, or what seemed probable according to the course of nature. As then he had taught them that great wrong is done to God except he is separated from men, and shines eminent above the whole world, he now adds, that God, with whom nothing is wonderful or difficult, had resolved to gather his people, and from their dispersion to restore them again to Jerusalem. The Prophet then says here nothing new, but rightly applies what he had just said of God’s infinite and incomprehensible power, which men absurdly attempt to inclose in their own brains, and to attach to earthly instrumentalities.

Calvin: Zec 8:8

He then adds, I will restore them, and they shall dwell, he says, in the midst of Jerusalem. He again confirms what I have already stated, — that their return would not be in vain, though many said, that the Jews had done foolishly in having returned so quickly into their own country; and they condemned their determination, as though they had been suddenly carried away by extreme ardor. Hence the Prophet, in order to show that God had dealt faithfully with his people, promises them here a safe and a perpetual habitation at Jerusalem. They shall dwell, he says; that is, “As you now see that you have been gathered, so expect that God will be your protector, so as to render you safe, and to make Jerusalem to be again inhabited, as it had been formerly.”

He afterwards adds, They shall be to me for a people, and I shall be to them for a God. By these words the Prophet confirms what he has hitherto taught, when he now speaks of the renewal of the covenant; for the whole hope of the people depended on this one thing, — that God remembered the covenant which he had made with them. This covenant had indeed been broken, according to the usual language of Scripture; for the people, when removed into exile, thought that they were cast away and forsaken by God. As then the memory of this covenant had been buried as to the effect, or as they say, apparently, the Prophet, in order to confirm what he has already said, expressly declares, that they would be God’s people, and that he would be their God. We now then understand why he adds, “I will be to them a God, and they shall be to me a people”.

In the last place he says, in truths and righteousness; that is, “settled and permanent shall be this felicity”: for when God shows that he cares for his people, then follow outward blessings, which are evidences of his favor. The Prophet adds, that this shall be in truth and righteousness; for God will not be propitious and kind to his people only for a short time, but will continue his favor to them to the end. As then God intended to establish the safety of the city, he testifies that he would be its God in righteousness, even in sincerity, in good faith, and without dissimulation, and also without any danger of changing. ⁸³ And how this was to be fulfilled we shall hereafter see.

Calvin: Zec 8:9

The Prophet having taught us that God was reconciled to his people, does now seasonably exhort the Jews to prepare themselves for work and strenuously to exert themselves in erecting the temple, and also in building the city: for as we have stated, many were then become slothful, as they thought that they were soon to be destroyed by their enemies, and that what they built with great labor, toil, and expense, would be presently demolished. Hence it was that sloth had crept in, so that many had left off the building both of the temple and of the city: and we have also seen elsewhere, that they were too intent on building their own houses, and at the same time neglected the temple; for each looked to his own private advantage, and also to his own pleasures. The Prophet Haggai sharply reproved this indifference, (Hag 1:4;) and the Lord clearly showed that he had punished this their sloth; for they preferred their own houses to the temple, and through want of faith trembled, as though their restoration was a mockery. As then the people by their ingratitude had almost wiped away the recollection of their deliverance, the Prophet Haggai severely reproved them; and Zechariah now touches on the same subject.

Hence he says, that before they had begun the work of building the temple, the land was sterile, as though it was cursed by God, and that they were deprived of their hope, and that whatever they attempted proved useless; but that after they had begun, through the encouragement given them by the Prophets, to take courage to build the temple, things changed for the better, and that openly, so that it was easy to conclude, that God had been previously displeased with them, but that now he was favorable, as all things went on prosperously. This change then was a clear token both of God’s displeasure and of God’s favor; for he had justly chastised his people as long as they were under the influence of unbelief, so as not to proceed with the work of building the temple; and afterwards the favor of God had begun to shine on them, as God gave them abundance of provisions, and proved in various ways that he was now favorable to them. Zechariah therefore mentions these things, that they might proceed more cheerfully with their work, and not provoke God’s wrath, which they had previously found to have been so much to their loss, and that they might seek to enjoy his blessing, which was now so manifest before their eyes. This is the import of the whole.

He says, Thus saith Jehovah of hosts, Strengthened let be your hands. He exhorts them to perseverance: but as men become weak, and many things occur which enfeeble or break down their courage, he uses the word, strengthen; for it is often necessary to gather new strength, and to confirm a pious resolution. Let us now then learn to apply this doctrine to our own benefit, and let us understand what experience sufficiently teaches us, even this — that our hands, though at first well prepared, are yet soon relaxed, and as it were loosed, and even entirely fail, unless new strength be now and then attained; and that this is effected when we are animated by God’s word, and rise superior to the trials which enfeeble us. And Zechariah will presently inform us whence this strength was to be sought, even from the promises which they had already heard from the Prophets; for he would have in vain exhorted them to persevere, had not the ground of confidence been mentioned. For when God is silent, our minds, though before abundantly ready and willing, must languish, and at length wholly fail.

We then see that there can be no courage in men, unless God supports them by his word, so that they may recover their lost strength and regain their alacrity. Had the Prophet only bidden them to take courage, they might have replied, that there was nothing in their circumstances to encourage them; but when the word of God was set before them, every excuse was taken away; and they were now to gird up the loins, and boldly to fight, inasmuch as God supplied them with weapons.

Be strong, he says, ye who hear in these days these words from the mouth of the Prophets. Though Zechariah is not often concise in his words, but in many parts diffuse, yet he is so here, and the whole verse is very emphatical; for after having said that they were not destitute of God’s promises, he adds, “in these days,” and also “these words.” He intimates that they were not only taught a general truth, that they were to render obedience, but that God himself would be their leader to direct their steps and to show them the way: in a word, he omits nothing to enable them to proceed without difficulty with the work which they had begun. There is then an emphasis intended by the demonstrative, “these,” “these;” for the Prophet intimates that God was continually speaking to them, and that he announced not only a general truth, but specific words, by which they might guide their feet and their hands in every action. And he says, that those words were heard from the mouth of the Prophets, for God intended honor to be done to his servants; and it is, as it has been often stated, a true test of faith, when God descends not himself from heaven, or does not appear to us in a visible form, but makes use of men as his ministers. Yet Zechariah briefly intimates, that the Prophets are not the authors of the promises, which are necessary to raise up, support, and stimulate our minds; for the Lord only employs their service; and this is what he means by the word mouth

He now adds, Who were in that day in which was founded the house of Jehovah, in order to build the temple. Not much time had elapsed since they had begun again to build the temple, and the foundations had been laid; but the work had been discontinued through the unbelief of them all, and also through the private regard of each to his own interest. For as they were in suspense and doubtful, there arose sloth and indifference, and avarice possessed them, so that they despised the temple of God. But he says now that during that short time God often spoke to them by his Prophets with the view of correcting their delay and tardiness, for the Prophet mentions here as it were but one day, for the purpose of expressing how short the time had been. Less excusable then was their sloth, since God daily spoke to them and confirmed by new Prophets what the former ones had said. ⁸⁴

Calvin: Zec 8:10

It follows, For before these days there was no hire for man, and no hire for beast, no peace to passengers, because I had sent forth all men, each one against his friend. The Prophet mentions here, as I have already said, evidences of God’s curse, by which the Jews might have learnt that he was displeased with their neglect in disregarding the building of the temple, for while omitting that they paid attention to their domestic affairs. He therefore reminds them of what might have made them to fear, lest they should go on still to provoke God; for they had been taught, to their great loss, not to excite in this manner his displeasure: and Zechariah, no doubt, as well as Haggai and Malachi, had often addressed the people on this subject; for we see how prone is the disposition of us all to relapse into forgetfulness when God in any measure relaxes in his discipline. We presently shake off every fear when exempt from evils. This is the reason why it is needful for us to be often reminded of those judgments of God which we have experienced, according to what is done here by Zechariah.

Before these days, he says, there was no hire for man, and no hire for beast; that is, there was no profit from the labor of men or of beasts. He takes it as granted, that men were not tardy in their work, and that beasts performed their labors, but that no fruit appeared. And whence was it the labor of men and of beasts was unprofitable, except from God’s curse, as the law testifies? (Deu 28:8.) For when the Prophets speak of God’s curse they refer to the law, and only apply to their present purpose what is stated generally in the law. As then God declares in the law that he will bless the work of the hands, Zechariah draws this inference that God was displeased when men and beasts toiled laboriously without any advantage.

He then adds, There was no peace. When men labor in vain, thirst and want of all things must follow; for though the labor of man, we know, is of itself of no value, yet when blessed by God it is the means of promoting fertility, so that the earth may supply us with food. On the other hand, when the labor of man is barren, even the earth itself refuses to bring forth fruit. It was then no light calamity when God visited the people with poverty and famine. But another evil is added, no less dreadful and even more grievous that the land was so harassed by enemies that no travelling was safe. Hence he says, that there was no peace to him who went out or to him who came in; that is, there was no free or peaceable travelling, but they were exposed to pillage and plunder. In a word, Zechariah teaches us here, that the Jews were under a curse both within and without, for the land disappointed those who cultivated it, as it yielded no fruit, and then they were exposed to hostile assaults.

With regard to the words, מן הצר , men etsar, some render them, on account of distress, “there was no peace on account of distress.” But we may retain the proper meaning of the preposition מן , mem, “there was no peace from distress;” that is, there were none safe from inconvenience and molestation. ⁸⁵

The reason is added, Because God had sent forth all men, each one against his neighbor. The Prophet designedly subjoined this, that the Jews might know that these evils could not be ascribed to fortune, as though men did rise up thoughtlessly one against another. Hence he reminds them that their quietness was disturbed by the just and hidden judgment of God, for he can turn as he pleases the hearts of men; he now inclines them to humanity or to mercy, and then he turns them to madness and ferocity. That the Jews might know that they had to do with God, the Prophet declares here that men had been sent forth, that they might mutually rage and assault one another.

Hence they who use the word permit, not only take away from what the Prophet means, but wholly pervert his doctrine and extinguish its light altogether: for God does not say here that he was still when the Jews ill-treated one another; but he meant to have this attributed to his judgment. For when almost the whole world was hostile to a few men, and those related to one another, they ought surely to have been united among themselves; for necessity conciliates even the most alienated, and even pacifies those who have been previously the most violent enemies. Since, then, the Jews were assailed by foreign enemies, they ought to have been friends among themselves, or at least to have been so softened as not to be so hostile towards one another. As then they raged against their own bowels, so that no one spared his own friends, God more fully shows by this circumstance that he was the author of these confusions. And how God kindles the hearts of men to ferocity, and is yet free from all blame, has been explained elsewhere. God indeed executes his righteous judgments, when he sets men one against the other; and if we inquire into the cause and the end, we shall find that men are in this way justly punished. As then in God’s judgments there ever shines forth the highest equity, there is no reason for men to try to implicate him in their own perdition, or to devolve on him a part of the blame. God then justly excites the hearts of men into madness, and yet men themselves bear the whole blame, though God draws them here and there against their will, and makes use of them as his instruments; for the hidden purpose of God does not excuse them, while nothing is less their object than to obey his word, though they are guided by his hidden operation. We know that no work pleases God, but when there is a willing obedience, which none of the reprobate ever render; and we also know that all works are to be judged according to the end designed. We must therefore consider what was the reason that God thus set men against one another, and what end he had in view. But we have elsewhere discussed this subject at large.

Let us then now, in short, bear this in mind, that the Jews mutually harassed and distressed one another, not by chance, but because the Lord, who was their enemy and whose wrath they had provoked, had sent them forth as enemies among themselves.

Calvin: Zec 8:11

He afterwards adds, But now, not according to former days, shall I be to the remnant of this people, saith Jehovah of hosts. Zechariah now reminds them that things had changed for the better, as it was evident that God was propitious to them. And if the cause of this change be asked, the answer is, the building of the temple. If nothing had been said by the Prophets, the Jews might have only conjectured, but every doubt had been removed; for God had threatened then with punishment which he afterwards inflicted, and then he exhorted them to repentance, and said that he would be reconciled to them: when the Jews rightly considered these things, they had no need of having recourse to conjectures. It was indeed fully evident that God regarded them with favor, and that the fruits of his favor were before their eyes; and they were thus encouraged to proceed with the work of building the temple. It now follows —

Calvin: Zec 8:12

Here Zechariah promises the continuance of God’s favor, which the Jews had now begun to taste. God then had in part openly showed that he was a Father to the Jews, by dealing liberally with them: but in order more fully to strengthen them in their perseverance, Zechariah says that this favor would be continued.

And he says first, that there would be the seed of peace. Some think that it is called the seed of peace because the cultivation of the fields, while the assaults of enemies were dreaded, was deserted; no one dared to bring out his oxen or his horses, and then even when the husbandmen sowed their fields, it was not done as in seasons of quietness and security. As then the fields, when badly cultivated in times of war, do not produce a full crop, so they think that it is called the seed of peace, when husbandmen are permitted to employ necessary labor, when they are free from every fear, and devote securely their toils on the cultivation and the sowing of their fields. Others explain the seed of peace to be this — that it is so when neither storms, nor tempests, nor mildew, nor any other evils do any harm to the corn and fruit. But as שלום , shelum, means often in Hebrew prosperity, we may so take it here, that it would be the seed of peace, that is, that the seed would be prosperous; and this interpretation seems to me less strained. It shall then be the seed of peace, that is, it shall prosper according to your labor; what is sown shall produce its proper fruit. ⁸⁶

There is added an explanation — The vine shall yield its fruit, and the earth shall yield its increase, and the heaven shall yield its dew. We hence conclude that it was called the seed of peace, because the husbandmen gained their object when the earth, irrigated by the dew of heaven, was not sterile, and when the produce was abundant, when there was plenty of corn and wine, and of other things. There is then peace or prosperity as to the seed, when the corn grows according to our wishes, and comes to maturity, and when heaven responds to the earth, and withholds not its dew, as we have seen in another place. In short, God testifies that the remnant of his people should abound in all good things, for the heaven would not withhold from them its rain, nor the earth shut up its bowels.

But God ever recalls his people to himself, that they may depend on his blessing; for it would be a cold doctrine were we not persuaded of this — that the earth is not otherwise fruitful than as God gives it the power of generating and of bringing forth. We ought therefore ever to regard the blessing of God, and to ask of him to supply us with food, and to pray him every day, as we are taught, to give us our daily bread. But few do this from the heart, and hardly one in a hundred so turns his thoughts to God’s hand as firmly to believe that he daily receives from him his daily food. We now understand what the Prophet means in these words. It now follows —

Calvin: Zec 8:13

He goes on with the same subject, and in this verse he states two contrary things, in order to render more clear what he teaches here — that while God was angry the earth was barren, and all things went on unhappily with the Jews; but that when God had begun to be reconciled, the earth had as it were changed its nature, and brought forth plentifully, and that they were in every way made blessed.

Hence he says, As ye have been a curse, etc. Here again he mentions and reminds them how miserable they were while they minded only their private interest, and by neglecting the temple manifested their impiety and ingratitude; for what ought they to have been more ready to do when they returned to their country than to build the temple, and to offer there sacrifices to God, in order to avow him as the author of their deliverance? But the temple was neglected; and the Prophet concludes that they must have been extremely forgetful, if they did not consider what their condition was as long as they had no care for the temple; and he says that they had been a curse among the nations; that is, that they were an example of a curse, according to the threatening of the law. For it is a mode of speaking frequent in Scripture, that the people were a curse; and the common formula of cursing was — “Let the Lord curse thee as he does the Jews.” Zechariah then says that the Jews had been a curse, that they had not only been smitten by God’s hand, but that they had been given up to calamities, in order that they might become to all detestable, and bear in a manner signs of God’s wrath imprinted on them. Whoever then at that time looked on a Jew, he might see that he had the appearance of bearing a curse. In short, Zechariah means that the Jews had been punished in a manner not common or usual, but that God had executed on them dreadful judgments, which made it evident to all that he was grievously offended with them. Ye have been then a curse among all nations ⁸⁷

He then adds, So I will save you, as ye shall be a blessing. The word save is introduced that God might more clearly set forth his favor, lest the Jews should think that the change had been effected by fortuitous change; for we know that men’s thoughts soon change, and they feign this or that cause that they may obscure God’s providence. God then, before he promises that they should be a blessing, says that he would save them. What it is to be a blessing may be easily learnt from the opposite clause. They are then said to be a blessing who bear evident tokens of God’s favor and kindness. So the Prophet means, that when people wished to be prayed for, or when they wished well to one another, this would be the common form of their requests — “May God bless us as he blesses his chosen people: as the Jews are dear to God, so may he favor us with the same or similar kindness.” Thus then we see that the Jews were a curse, when exposed to extreme reproaches; and that they became a blessing when God manifested towards them tokens of favor, and showed in reality, or by the effect, that he was pacified towards them.

He says, in the last place, Fear ye not; strengthened be your hands. He exhorts them to entertain hope, for fear stands opposed to confidence; and fear, proceeding from unbelief, cannot be otherwise dissipated but by God’s promises made to us, which chase away all doubts. Rightly then does the Prophet teach us that the Jews had no reason to fear, for he declares that God was propitious to them. We indeed know that all fear cannot be wholly driven away from the hearts of men; for it would be necessary to deprive us of every feeling before we could regard dangers without fears. But though fear is natural to us, and occasions of fear ever occur to us, yet the fear of unbelief may be dispelled by faith; and hence it is no wonder that God condemns fear, when he promises salvation to his elect. But as I have said, we ought to observe that there is here a contrast between condemnable fear and that confidence which relies on God’s word. We must also add, that the confidence of God’s children is never so complete that they are free from all fear, even the fear of unbelief; but still we ought to struggle against it, so as not to be hindered in the course of our calling. And this we learn more fully from the end of the verse.

Strengthened be your hands. But why does the Prophet forbid the Jews to fear? even for this purpose, — that they might arouse themselves for the work which the Lord had allotted to them, and not allow fear to retard them or to prevent them to persevere.

We now then perceive how the faithful become prepared and ready to render service to God: sloth must first be shaken off — but how? even by having fear removed. What is the remedy for healing fear? even to recomb on the promises of God; for when our minds are composed, the hands and the feet and all the members will be ready to do their office. Alacrity both of mind and heart and of all the members follows, when fear is shaken off, and when men begin so to rely on God’s word, as to know that his help is enough for them against all dangers, and to dread nothing, being convinced that the Lord will by his power remove all hindrances.

Calvin: Zec 8:14

The Prophet confirms the truth in the preceding verse, when he said that there would be a wholly different lot to the Jews, as they would in every way be blessed. He shows the cause of the change; for God would begin to favor them, who had been before displeased with them. We indeed know that the Holy Spirit everywhere calls men before God’s tribunal, that they may know that no adversity happens to them, except through their sins. So also in this place Zechariah reminds us, that God had been angry with the Jews, because they had provoked his wrath. But now a promise is added, that God had turned; not that he had changed his mind, but he meant to show that he was pacified. ⁸⁸ We indeed know that we are to judge of God’s love or hatred to us by outward things; for when God treats us severely, manifest tokens of his wrath appear; but when he deals kindly with us, then the fruit of reconciliation seems evident. According to this view does he now say, that God was of another mind than formerly towards the Jews; for he designed to show them kindness, having before sharply and severely chastised them. But we must more particularly consider each part.

He says, that as God had previously resolved to punish the Jews, he was now inclined to show mercy, and that they would find him as it were changed and different from what he had been. These verses, as I have said, are explanatory; for the Prophet had briefly promised that the Jews would be a remarkable example of being a blessed people, but he now shows why God had previously inflicted on them so many evils and calamities, even because their fathers had provoked his wrath. And when he says that he had visited them on account of the crimes or sins of their fathers, we must understand this of the body of the people. Superfluous then is the question which some interpreters moot, Whether God punished the children for the sins of their fathers, when yet he declares in another place, that the soul that sins shall die: for in this place the Prophet does not distinguish the fathers from the children, but intimates that God had not been propitious to the Jews, because they had before greatly provoked his wrath. There is yet no doubt, but that every one justly suffered the punishment of his iniquity. The import of the whole is, that the Jews gained nothing by evasion, for God had not without reason visited them, but had rendered a just reward for their sins. This is one thing.

What he adds, that God repented not for being thus angry, means the same as though he had said, that the Jews through their perverseness had only rendered God’s rigour inflexible. Zechariah then reminds us, that when men cease not to add evils to evils, and obstinately rush on as though they would make war with God, he then becomes as it were obstinate too, and according to what is said in the eighteenth Psalm, “deals perversely with the perverse.” The reason then why God declares that he had been implacable to his people, is, because the wickedness of those whom he had spared and long tolerated was become unhealable; for when he saw that they were wholly perverse, he armed himself for vengeance.

And hence we may gather a general truth, — that God cannot be intreated by us, except when we begin to repent; not that our repentance anticipates God’s mercy, for the question here is not, what man of himself and of his own inclination can do; as the object of Zechariah is only to teach us, that when God designs to forgive us, he changes our hearts and turns us to obedience by his Spirit; for when he leaves us in our hardness, we must necessarily be ever afflicted by his hand until we at last perish.

We must at the same time notice what I have also referred to, — that God here closes the mouths of the Jews, that they might not murmur against his severity, as though he had dealt cruelly with them. He then shows that these punishments were just which the Jews had endured; for it had not been for one day only, but for a continued succession of time, that the fathers had excited his wrath. The reason why he speaks of the fathers rather than of themselves is, because they had for a long series of years hardened themselves in their wickedness, and corruption had become in them as it were hereditary. He now says that he had turned; not that he was of another mind, as we have already said, but this is to be understood of what the people experienced; for God seemed to be in a manner different, when he became kind to them and showed them favor, having before manifested many tokens of vengeance.

Calvin: Zec 8:15

Now at the end of the verse the Prophet reminds us of the application of his doctrine, even to encourage the Jews, that they might go on with alacrity in the work of building the temple. But we have said that we ought to be armed with God’s promises, so that we may with courageous hearts follow wherever he may call us; for we shall all presently faint except we find that the hand of God is present with us. Since then we are by nature slothful and tender, and since inconstancy often creeps in, this is our only remedy, — that when we seek to go on in the course of our calling to the end, we know that God will be ever a help to us; and this is what the Prophet now teaches us. He then applies what he had before promised to its legitimate purpose, — to encourage the Jews to lay aside their fear, courageously to undertake their work, and to expect what was not yet evident, even a complete restoration. It follows —

Calvin: Zec 8:16

Zechariah exhorts them here to true repentance, by showing that more things were to be hoped for than what they saw with their eyes; and at the same time he shows that it was not enough for them assiduously to build the city and the temple; but he requires other things, even that they should observe integrity and justice towards one another. We indeed know that the Jews were so given to their own ceremonies, that they thought that holiness existed in them: and this error Zechariah had before condemned, and now he inculcates the same truth, — that if they wished to have God propitious to them, and also wished to enjoy continually that goodness which they had already tasted, they were to strive to secure it not only by sacrifices and other ceremonies, but especially by attention to justice and equity.

But the Prophet does not here mention every part of an upright life, but only refers to some things. This mode of speaking is quite common, as we have already often noticed. The Prophet then states a part for the whole; but still he includes generally the whole of the second table, when he says that these things were to be observed, ⁸⁹ even that they should speak the truth; that is, deal faithfully with one another, abstain from every falsehood and deceit, and from every kind of craftiness, — and also that they should execute justice in their gates. And because he names neighbors here, it would be very absurd for anyone hence to conclude, that it is lawful to defraud strangers, or those with whom we have no near connection: but the Prophet by this term meant only to set forth the atrocious conduct of the Jews, who spared not even their friends and their brethren. Though then it is a wicked thing to deceive any one, even the farthest from us, it is yet a greater crime when one lies in wait for his near neighbor and brother: and we know that this mode of speaking occurs everywhere in the law; for God, in order to restrain us from evil deeds, has set before us that kind of sin which we are constrained by the impulse of nature to detest. Thus he speaks of secret hatred as being murder. Then the Prophet in this place meant more sharply to reprove the Jews, because such barbarity had prevailed among them, that no one regarded his neighbor, but raged as it were against his own bowels.

As to the words, truth and the judgment of peace, he intimates by them, that not only individuals were privately given to evil deeds, but that also the court of justice was full of frauds and wrong acts, while it ought to have been the sanctuary of justice. Though many may be perversely wicked among the people, yet their audacity and wickedness are always restrained, when the laws are put in force, and incorrupt judges rule. But the Prophet shows that the judges had become like robbers, for there was no integrity in the gates. He mentions truth first, for the judges craftily perverted all truth by misrepresentations, as it is commonly the case. For even the worst of men do not openly say that they approve of a wicked deed; but they find out disguises by which they cover their own baseness, and that of those who do wrong, whom they favor, when bribed with money. It is then necessary that truth should have the first place in courts of justice. By the judgment of peace he understands, when his own is given to every one. Some think that what is right is called the judgment of peace, because when mercenary judges condemn and oppress the innocent, and for gain’s sake patronise what is wrong, many tumults often arise, and then open war ensues: but as the word peace has a wide meaning in Hebrew, we may take the judgment of peace as meaning only a calm and a rightly formed judgment. The Jews, we know, administered justice in the gates.

Calvin: Zec 8:17

He afterwards adds, And think not evil every one against his friend. Here the Prophet not only condemns open wrongs, but also the hidden purposes of evil. We hence learn, that the law was not only given to restrain men as it were by a bridle, and that it not only contains a rule of life as to outward duties, but that it also rules their hearts before God and angels. The law is indeed really spiritual; and extremely gross and foolish are they who think that they satisfy the law of Moses, when they abstain from murder and theft and other evil deeds; for we see that the Prophets everywhere required a right feeling in the hearts as Zechariah does in this place, who reminds the Jews, that they were not to devise evil against their friends, no, not in their hearts. He might have omitted the last words; but he meant to condemn those frauds which were wont to be covered by many and various disguises. Though then men may not bring forth their wickedness, yet Zechariah shows that God will punish it; for whatever dwells within, however concealed it may be from the eyes of men, however hidden it may be in the depth of the heart, it must yet come to an account before God.

He adds another kind of evil, even perjury, And love not the oath of falsehood. He might have said, swear not to the injury of thy neighbor; but there is to be observed here a contrast between the perverted love of men and the hatred of God. As then God hates a false oath as all other frauds and falsehoods, so he forbids us to desire it: for if we wish to please God, we must see what he requires from us, inasmuch as we designedly provoke his wrath when we desire or covet what he declares that he hates. In a word, Zechariah shows that God would be propitious and kind to the Jews, provided they truly and from the heart repented, and attended to what was right and just — not only to build the temple, to offer sacrifices, and to observe other rites, but also to form their life according to what integrity required; to labor not only by external acts to discharge their duties towards their neighbors; but also to cleanse their hearts from all hatred, all cruelty, and all depraved affections. It now follows —

Calvin: Zec 8:19

He confirms the same truth, that such would be the restoration of the Church that all the memory of their sorrows would be obliterated. We have already said, that some fasts were observed by the Jews after the destruction of their city. Before two only were mentioned, but now the Prophet names four. In the fourth month the city was taken, and in the fifth the temple was destroyed and burnt down; in the seventh was Gedaliah slain, who had remained with the residue of the people who had been gathered by him; and the fast of the tenth month, as some think, was appointed when the city was besieged. If so, the fast of the tenth month preceded the rest, then followed the fast of the fourth month, in the third place the fast of the fifth month, and, lastly, the fast of the seventh month, on account of the death of Gedaliah.

These then were tokens of mourning to the time of the restoration; for when the city was besieged, God raised up, as it were, a sign of dreadful vengeance; and when Nebuchadnezzar broke through the wall of the city, it was then openly forsaken by God; after the burning of the temple there remained no hope, except that some of the common people continued in the land under the protection of Gedaliah. The root, as it were, of the people was cut off, but some thin fibres were remaining; and when even these were torn asunder, when all who could be found were led into exile, the favor of God had wholly disappeared as to the outward appearance. It behaved then the Jews to be in mourning and humiliation, that they might seek pardon from God. We shall not then say, that these fasts were without reason, and foolishly appointed by them, for they were at liberty to testify their sorrow; nay, it was an act of piety humbly in their guilt to deprecate the wrath of the celestial Judge, when they perceived that he was displeased with them. But God now promises joy, which was to extinguish all sorrow, as the rising of the sun drives away all the darkness of the night.

But the Prophet seems to allude to what he had before taught when he indirectly taunted the Jews, because they were too anxious about keeping fasts, while they neglected the main things. But the simple meaning is, that if the Jews really repented and sincerely sought to return to God’s favor, there would be an end to all their miseries, so that there would be no need of fasting.

We must also remember that the design of fasting is this, that those who have sinned may humble themselves before God, and go as suppliants before his throne, that they may confess their sins and condemn themselves. Fasting then is, as it were, the habit of criminals when they desire to obtain pardon from God; for Christ says, that there is no fasting at marriages and during festal days. (Mat 9:15.) We then see that there is here promised a restoration which was to put an end to every former cause of sorrow among the people; not that these fasts of themselves displeased God, for they were appointed, as we have said, for a good purpose — that the people might thus exercise themselves in acts of piety, and also stimulate and support their hope till the time of their deliverance; but Zechariah pursues what he had begun — that God was now plainly reconciled, for he favored his people, and proved this by the blessings he bestowed.

With regard to festal days, we know that among other things they are expressly mentioned by Moses, “Thou shalt rejoice before thy God.” (Deu 12:18.) When therefore the Jews celebrated their festal meetings, it was the same as though they stood before God, and were thus fully persuaded that they were in his presence. Forasmuch then as God thus designed to exhilarate his people by festivals, the Prophet does not without reason say, that the fasts, which had been signs of mourning, would be turned into joy and into festal days. Moreover, the Prophet thus speaks, because the observance of the law, which prevailed while the people were in a state of security, had been interrupted in their exile — as though he had said, “As food expelled you to a foreign land, and made you while exiles from your country to grieve and mourn, so now being restored you shall have joy, and religiously keep your festal days.” And thus he indirectly reproves the Jews for having deprived themselves of their festal days, in which the law invited them to rejoice, for they had profaned them. God would not have suffered to be discontinued what he had commanded, had not religion been corrupted; for on this account it was that things changed for the worse, and that sorrow succeeded, which is here designated by fastings.

At length he concludes by saying, Love ye then truth and peace. By truth he means integrity, as we have said before; and Zechariah includes in this word the whole of what is just and right: for when our hearts are cleansed, then the rule of justice and equity is observed. When then we deal sincerely with our neighbors, all the duties of love freely flow from within as from a fountain. As to the word peace, it may be explained in two ways: either as in the former instance when he mentioned the judgment of peace in the sense of judgment rightly formed, and thus to love peace is to love good order; or it may be taken for God’s blessing, as though the Prophet said, “If ye wish to be in a good and prosperous state, observe integrity towards one another; for God will ever be present by his blessing, provided ye be sincere and faithful. ⁹⁰ Ye have in a manner sought a curse for yourselves, and dried up as it were the fountain of God’s blessings by your wickedness and your frauds. If then truth reign among you, all felicity shall accompany it; for the Lord will bless you.” I shall not proceed farther now.

Calvin: Zec 8:20

The Prophet here extends his discourse still farther; for he promises not only the complete restoration of his chosen people, but also the propagation of the Church; for God, he says, will gather a Church for himself from many and remote nations, and unite many nations in one body. And this ought to have availed especially to animate the Jews, as they were thus taught that the temple was built, not only that God might be worshipped by one nation, but by all nations. Moreover, as before this time some had come from distant lands to worship God, the Prophet may seem here to have this in view by using עוד , oud, the adverb of time. ⁹¹ But he not only declares that some would come, as in the time of Solomon, but as I have already said, he promises here something more remarkable — that the temple would not belong peculiarly to the Jews, but would be common to all nations; for there is to be no language and no nation which is not to unite in the true worship of God. But let us consider the words of the Prophet.

He begins by saying, that God was the author of this prophecy; and this was said to secure credit. There was need, as we have said, of no common authority, since he was here speaking of what was incredible. There was only a handful of people returned to their country, and many dangers surrounded them almost every day; so that many, wearied with their present condition, preferred exile, and regret for their return had now crept into the minds of many, for they thought that they had been deceived. Since then the state of the people was such, there was need of something more than ordinary to confirm what is here said — that the glory of the second temple would be greater and more eminent than that of the first: It shall yet be, he says. Though a comparison is implied, there is yet no equality expressed, as though some few only would come. But as there had been no temple for seventy years, and as the temple, now begun to be built, was in no high esteem, but mean and insignificant, the Prophet says, that the time would yet come, when nations and inhabitants of great cities would ascend into Jerusalem. We may indeed render רבות , rebut, many or great, for it means both; but the Prophet, I think, speaks of great cities; and the reason will presently appear.

Calvin: Zec 8:21

It follows, Come shall the inhabitants of one to one, that is, the inhabitants of one city to another; saying, going let us go, etc. He means by these words, that there will be a mutual consent among all nations, so that they will stimulate one another, and thus unite together their exertions. We here see that the Prophet’s object was to encourage the Jews to entertain good hope, and thus to cause them to persevere, so that they might not doubt but that success would attend their work and labor, because the Lord would have himself worshipped at Jerusalem, not only by themselves but also by all nations. But as the Jews could not believe that nations could by force be drawn there, he teaches them, that their assembling would be voluntary; he says that those who had been before extremely refractory would be disposed to come of their own accord, so that there would be no need of external force to constrain them; for they would willingly come, nay, would excite one another, and by mutual exhortations stimulate themselves so as to come together to worship God at Jerusalem.

The ardor and vehemence of their zeal is to be noticed; for the Prophet says, that they would come of their own accord, and also encourage one another, according to what we have seen in the second chapter Zec 2:1, Lay hold will each on the hand of his brother, and say, let us go to the mount of the God of Jacob. But more is expressed in this place, for not only shall each one encourage his brother whenever met and an opportunity be offered, but he says that they will come from all quarters. We now then see the design of the Prophet in these words. And we hence learn, that faith then only produces its legitimate fruit when zeal is kindled, so that every one strives to increase the kingdom of God, and to gather the straying, that the Church may be filled. For when any one consults his own private benefit and has no care for others, he first betrays most clearly his own inhumanity, and where there is no love the Spirit of God does not rule there. Besides, true godliness brings with it a concern for the glory of God. It is no wonder then that the Prophet, when describing true and real conversion, says, that each would be solicitous about his brethren, so as to stimulate one another, and also that the hearts of all would be so kindled with zeal for God, that they would hasten together to celebrate his glory.

Then he adds, Let us go to entreat the face of Jehovah. The phrase is common in Scripture. But we must observe, that the Prophet in speaking of God’s worship, sets prayer in the first rank, for prayer to God is the chief part, yea, the main thing in religion. It is, indeed, immediately added, and to seek Jehovah: he explains the particular by the general; and in the next verse he inverts the order, beginning with the general. However, the meaning continues the same, for God seeks nothing else but that we should be teachable and obedient, so as to be prepared to follow wherever he may call us, and at the same time carefully to enquire respecting his will, as we have need of him as our leader and teacher, so that we may not foolishly go astray through winding and circuitous courses; for if we deem it enough to take presumptuously our own way, the endeavor to seek God will be superfluous. It must then be observed, that God is then only really sought when men desire to learn from his word how he is to be worshipped. But, as I have already said, the Prophet adds prayer here, for the design of the whole truth respecting salvation is to teach us, that our life depends on God, and that whatever belongs to eternal life must be hoped for and expected from him. ⁹² We now then understand the import of the whole.

Calvin: Zec 8:22

But we must enquire also why he says, that the nations would come to seek God at Jerusalem, and there to call on him. The Jews foolishly imagine that God cannot be otherwise worshipped than by offering sacrifices still in the temple. But the Prophet had something very different in view, that the light of truth would arise from that city, which would diffuse itself far and wide: and this prophecy ought to be connected with that of Isaiah,

“A law shall go forth from Sion,
and the word of Jehovah from Jerusalem.” (Isa 2:3.)

As then the doctrine of salvation which has filled the whole world flowed from that city, the Prophet says, that nations would come to Jerusalem, not that it would be necessary for them to assemble there, but because all were to seek there what could not be obtained elsewhere. Since then none could be accounted the children of God except they were brought up in that school and acknowledged that alone to be true religion which had its first habitation at Jerusalem, we hence see why the Prophet expressly mentions that city.

We must further bear in mind, that the temple was built for this end and purpose, — that the doctrine of salvation might continue there, and have there its seat until the coming of Christ; for then was fulfilled that prophecy in the hundred and tenth Psalm, “The scepter of thy power shall God send forth from Sion.” The Prophet here teaches us, that Christ would not be the king of one people only, whose power was to be confined to narrow limits, but that he would rule through the whole world, for God would extend his scepter to every quarter of the globe. As tell it behaved the Jews to have this end in view, the Prophet, in order to animate them that they might not fail in the middle of their work, says, that that place was sacred to God, so that salvation might thence be sought by the whole world, for all were to be the disciples of that Church who wished to be deemed the children of God.

But we ought carefully to notice what I have already referred to, the two things required in God’s worship — to seek him, and also to pray to him. For the superstitious, though they pretend great ardor in seeking God, yet amuse themselves with many delusions; for they hurry on presumptuously, and as it were at random, so that they seek not God, but leave him, and weary themselves without thought and without any judgment. As then the superstitious have no reason for what they do, they can not be said properly to seek God. But the faithful seek God, for they acknowledge that he is not to be worshipped according to the fancy of any one, but that there is a certain prescript and rule to be observed. To us then this is the beginning of religion — not to allow to ourselves liberty to attempt anything we please, but humbly and soberly to submit to God’s word; for when any one seeks and chooses an unfit teacher, he will not advance as he ought to do. But the Prophet shows, that all the godly succeed when they strive to be approved of God by confining themselves to his word, and by attempting nothing through their own promptings, but when they have such a discernment as not to blend, as it is said, profane with sacred things. The second chief thing is, to pray to God: and the Prophet thus reminds us why it is that God would have us especially to seek him. Nothing indeed results to his advantage and benefit from our efforts, but he would have us to seek him that we may learn to expect from him everything connected with our salvation. This seeking is also defined by the term prayer, and not useless is the word face, for though God is invisible, we yet ought not to wander with uncertainty, as it were through the air, when our purpose is to flee to him, but to go to him with full confidence. Unless then we are fully persuaded of what the Scripture teaches us — that God is ever nigh those who truly call on him, the door will be closed against our prayers, for God’s name will be profaned though we may express what we wish. As then the nearness of God ought to be impressed on our hearts when we prepare ourselves for prayer, the Scripture usually adopts this form, to entreat the face of God. But this is not to be understood of an ocular sight, but, on the contrary, of the conviction of the heart. Let us now proceed -

Calvin: Zec 8:23

He pursues the same subject in this verse; for as he had before said, that the nations would willingly come to worship God, and that each would encourage his brother to undertake this pious and holy expedition, so he now adds, that ten men would lay hold on the border of a Jew’s garment: Ten men shall then take hold of the skirt of a Jew. He shows here more clearly what I have briefly referred to — that there would be no need of arms, or of any compulsion, in order to draw or compel the nations to engage in God’s service; for even ten would of themselves accompany one Jew; and it is a proof of a very great readiness when ten surrender themselves to be ruled by one. As one Jew could not be sufficient to draw so many nations, the Prophet declares that there would be everywhere a union of faith, so that those, before wholly alienated from God, would desire to join themselves as friends, or rather as companions to the Jews.

He says, From all languages. By these words he amplifies the miracle; for there cannot be a union between men far distant, especially when they are of different languages, as they are barbarians to one another. When the Prophet then says that they would come from all languages, and unite together, it more fully appears to be God’s work; for there is nothing here to be ascribed to human contrivances. It must then be that the hearts of those who cannot express their minds, and can hardly give a sign, are united together by the hidden power of the Spirit. We now perceive the Prophet’s object in this verse.

But he uses in the last clause a phrase different from the one he employed before — Let us go with you, for we have heard that with you is God. He had said, “Let us go to seek Jehovah, and to entreat his face;” but now he says “Let us go with you.” But yet he handles and confirms the same thing; for the nations could not have sought God without following the Jews going before them. For when any one separates himself from others, it so happens that he is led astray, and feeds on much that is very absurd, as we see to be the case with proud and morose men, who invent strange and monstrous things; for they shun society, and seem not to themselves to be wise, until they put off every feeling of humanity. The character then of faith has also this in it — that the elect, while they themselves obey God, desire to have many associates in this obedience, and many fellow-disciples in true religion. The Prophet thus intended to point out two things: be had said before — “Let us go to seek God;” and now — “We will go with you.” What else is this but to seek God? But he expresses more now — that the nations declare that they would come to seek God for this end — that they might learn from others, like rude beginners, who have their fellow-scholars as their teachers; so that every one who had made some progress, was to preside over others, and those as yet commencing, and still in the first elements of knowledge, were humbly to connect themselves with others better informed. Shame prevents many from making in this manner any advancement, and so they ever remain sunk in ignorance.

The Prophet at the same time not only commends humility, but also exhorts all God’s children to cultivate unity and concord. For whosoever tears asunder the Church of God, disunites himself from Christ, who is the head, and who would have all his members to be united together.

We now then understand that God ought to be sought in order to be rightly worshipped by us; and also, that he ought to be thus sought, not that each may have his own peculiar religion, but that we may be united together, and that every one who sees his brethren going before, and excelling in gifts, may be prepared to follow them, and to seek benefit from their labors. It is indeed true that we ought to disregard the whole world; and to embrace only the truth of God; for it is a hundred times better to renounce the society of all mortals, and union with them, then to withdraw ourselves from God; but when God shows himself as our leader, the Prophet teaches us that we ought mutually to stretch forth our hand and unitedly to follow him.

We have again to notice at the end of the verse what I have already referred to — that the nations would come, not compelled by force of arms or by violence, but drawn by hearing alone. We have heard. By hearing the Prophet means here the doctrine of salvation everywhere diffused; for there would be no care nor concern for worshipping were we not taught; for faith, as Paul says, is by hearing; and so prayer proceeds from faith. (Rom 10:17.) In short, the Prophet means that the knowledge of religion would be through the preaching of the truth, which would rouse all nations to the duty of worshipping God.

He now again confirms what we have also mentioned — that the Jews would have the precedence of all nations; for it appears that God would be among them. We hence see that primacy is not ascribed to the Jews in being leaders to others, because they excelled others by their own virtue or dignity, but because God presided over them. Then God is ever to be sought, though we may avail ourselves of the labors of men, and follow them when they show us the right way. We must ever bear this in mind — that those only exhort truly and honestly, who not only do so by word, but who really prove what they feel by their conduct; according to what the Prophet has said — Go will I also; and he says the same now — Let us go, or, we shall go with you. For many there are who are strenuous enough in stimulating others; but their vain garrulity appears evident; for while they bid others to run, they are standing still; and while they vehemently encourage others, they themselves delay and take their rest. Now follows —

Defender: Zec 8:23

In that day, the Lord has said: "I will gather all nations and tongues; and they shall come, and see my glory" (Isa 66:18). Not only will men of all languages come to Jerusalem, but even their separate languages will be forgotten, for God has also said: "then will I turn to the people a pure language [almost certainly the Hebrew language, in which He first gave forth His Word], that they may all call upon the name of the Lord, to serve him with one consent" (Zep 3:9). The number ten undoubtedly is merely representative of all still living - perhaps the remaining Gentile population will be only ten times the Jewish population."

TSK: Zec 8:7

I : Psa 107:2, Psa 107:3; Isa 11:11-16, Isa 27:12, Isa 27:13, Isa 43:5, Isa 43:6, Isa 49:12, Isa 59:19, Isa 66:19, Isa 66:20; Jer 31:8; Eze 37:19-25; Hos 11:10,Hos 11:11; Amo 9:14, Amo 9:15; Mal 1:11; Rom 11:25-27

west country : Heb. country of the going down of the sun, Psa 50:1, Psa 113:3

TSK: Zec 8:8

and they shall dwell : Jer 3:17, Jer 3:18, Jer 23:8, Jer 32:41; Eze 37:25; Joe 3:20; Amo 9:14, Amo 9:15; Oba 1:17-21; Zep 3:14-20

they shall be my : Zec 13:9; Lev 26:12; Jer 4:2, Jer 30:22, Jer 31:1, Jer 31:33, Jer 32:38, Jer 32:39; Eze 11:20, Eze 36:28; Eze 37:27; Hos 2:19-23; 2Co 6:16-18; Rev 21:3, Rev 21:7

in truth : Jer 4:2

TSK: Zec 8:9

Let : Zec 8:13, Zec 8:18; Jos 1:6, Jos 1:8; 1Ch 22:13, 1Ch 28:20; Isa 35:4; Hag 2:4-9; Eph 6:10; 2Ti 2:1

the prophets : Ezr 5:1, Ezr 5:2; Hag 1:1, Hag 1:12, Hag 2:21

TSK: Zec 8:10

before : Hag 1:6-11, Hag 2:16-18

there was no hire for man : or, the hire of man became nothing, etc

neither : Jdg 5:6, Jdg 5:7, Jdg 5:11; 2Ch 15:5-7; Jer 16:16

for : Isa 19:2; Amo 3:6, Amo 9:4; Mat 10:34-36

TSK: Zec 8:11

Zec 8:8, Zec 8:9; Psa 103:9; Isa 11:13, Isa 12:1; Hag 2:19; Mal 3:9-11

TSK: Zec 8:12

the seed : Gen 26:12; Lev 26:4, Lev 26:5; Deu 28:4-12; Psa 67:6, Psa 67:7; Pro 3:9, Pro 3:10; Isa 30:23; Eze 34:26, Eze 34:27, Eze 36:30; Hos 2:21-23; Joe 2:22; Amo 9:13-15; Hag 2:19

prosperous : Heb. of peace, Psa 72:3; Jam 3:18

the heavens : Gen 27:28; Deu 32:2, Deu 33:13, Deu 33:28; 1Ki 17:1; Pro 19:12; Hos 14:5; Hag 1:10

the remnant : Zec 8:6; Mic 4:6, Mic 4:7; 1Co 3:21

to possess : Isa 61:7; Eze 36:12; Oba 1:17-20; Mat 6:33

TSK: Zec 8:13

a curse : Deu 28:37, Deu 29:23-28; 1Ki 9:7, 1Ki 9:8; 2Ch 7:20-22; Psa 44:13, Psa 44:14, Psa 44:16; Psa 79:4; Isa 65:15, Isa 65:16; Jer 24:9, Jer 25:18, Jer 26:6, Jer 29:18, Jer 42:18, Jer 44:12, Jer 44:22; Lam 2:15, Lam 2:16, Lam 4:15; Eze 5:15; Dan 9:11

O house : Zec 1:19, Zec 9:13, Zec 10:6; 2Ki 17:18-20; Isa 9:20,Isa 9:21; Jer 32:30-32, Jer 33:24; Eze 37:11, Eze 37:16-19

ye shall : The consideration that all nations who now worship the true God, and receive the Sacred Scriptures as His word, have derived the whole of their divine knowledge, under God, from Jewish prophets, apostles, and teachers, and that the Saviour ""in whom all nations shall be blessed,""sprang from that favoured race, emphatically explains what is meant by ""ye shall be a blessing.""The full accomplishment of this prediction, however, is probably reserved for the future restoration of the Jews. Zec 8:20-23, Zec 10:6-9; Gen 12:2, Gen 12:3, Gen 26:4; Rth 4:11, Rth 4:12; Psa 72:17; Isa 19:24, Isa 19:25; Mic 5:7; Zep 3:20; Gal 3:14, Gal 3:28, Gal 3:29; Hag 2:19

fear not : Zec 8:9; Isa 35:3, Isa 35:4, Isa 41:10-16; 1Co 16:13

TSK: Zec 8:14

As : Zec 1:6; Psa 33:11; Isa 14:24; Jer 31:28

I repented : 2Ch 36:16; Jer 4:28, Jer 15:1-6, Jer 20:16; Eze 24:14

TSK: Zec 8:15

have : Jer 29:11-14, Jer 32:42; Mic 4:10-13, Mic 7:18-20

fear : Zec 8:13; Isa 43:1, Isa 43:2; Zep 3:16, Zep 3:17; Luk 12:32

TSK: Zec 8:16

are : Deu 10:12, Deu 10:13, Deu 11:7, Deu 11:8; Mic 6:8; Luk 3:8-14; Eph 4:17; 1Pe 1:13-16

Speak : Zec 8:19, Zec 7:9; Lev 19:11; Psa 15:2; Pro 12:17, Pro 12:19; Jer 9:3-5; Hos 4:1, Hos 4:2; Mic 6:12; Eph 4:25; 1Th 4:6; Rev 21:8

execute the judgment of truth and peace : Heb. judge truth and the judgment of peace, Zec 7:9; Isa 9:7, Isa 11:3-9; Amo 5:15, Amo 5:24; Mat 5:9

TSK: Zec 8:17

let : Zec 7:10; Pro 3:29, Pro 6:14; Jer 4:14; Mic 2:1-3; Mat 5:28, Mat 12:35, Mat 15:19

love : Zec 5:3, Zec 5:4; Jer 4:2; Mal 3:5

things : Psa 5:5, Psa 5:6, Psa 10:3; Pro 6:16-19, Pro 8:13; Jer 44:4; Hab 1:13

TSK: Zec 8:19

the fourth : 2Ki 25:3, 2Ki 25:4; Jer 39:2, Jer 52:6, Jer 52:7

the fifth : Zec 7:3; Jer 52:12-15

the seventh : Zec 7:5; 2Ki 25:25; Jer 41:1-3

the tenth : Jer 52:4

joy : Est 8:17, Est 9:22; Psa 30:11; Isa 12:1, Isa 35:10, Isa 51:11; Jer 31:12, Jer 31:13

feasts : Heb. solemn, or, set times

therefore : Zec 8:16; Luk 1:74, Luk 1:75; Tit 2:11, Tit 2:12; Rev 22:15

TSK: Zec 8:20

there : Zec 2:11, Zec 14:16, Zec 14:17; 1Ki 8:41, 1Ki 8:43; 2Ch 6:32, 2Ch 6:33; Psa 22:27, Psa 67:1-4, Psa 72:17; Psa 89:9, Psa 117:1, Psa 117:2, Psa 138:4, Psa 138:5; Isa 2:2, Isa 2:3, Isa 11:10, Isa 49:6, Isa 49:22, Isa 49:23, Isa 60:3-12; Isa 66:18-20; Jer 16:19; Hos 1:10, Hos 2:23; Amo 9:12; Mic 4:1, Mic 4:2; Mal 1:11; Mat 8:11; Act 15:14, Act 15:18; Rom 15:9-12; Rev 11:15

TSK: Zec 8:21

Let : Psa 122:1-9

speedily : or, continually, Heb. going, Hos 6:3

pray before the Lord : Heb. intreat the face of the Lord, Zec 7:2

I will : Psa 103:22, Psa 146:1, Psa 146:2

TSK: Zec 8:22

Isa 25:7, Isa 55:5, 60:3-22, Isa 66:23; Jer 4:2; Mic 4:3; Hag 2:7; Gal 3:8; Rev 15:4, Rev 21:24

TSK: Zec 8:23

ten men : Gen 31:7, Gen 31:41; Num 14:22; Job 19:3; Ecc 11:2; Mic 5:5; Mat 18:21, Mat 18:22

out : Isa 66:18; Rev 7:9, Rev 7:10, Rev 14:6, Rev 14:7

take : 1Sa 15:27, 1Sa 15:28; Isa 3:6, Isa 4:1; Luk 8:44; Act 19:12

We will : Num 10:29-32; Rth 1:16, Rth 1:17; 2Sa 15:19-22; 2Ki 2:6; 1Ch 12:18; Isa 55:5; Isa 60:3; Act 13:47, Act 13:48

we have : Num 14:14-16; Deu 4:6, Deu 4:7; Jos 2:9-13; 1Ki 8:42, 1Ki 8:43; 1Co 14:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 8:7

I will save My people from the East country and from the West country - Dionysius: "that is, the whole world; for Israel had been scattered in every part of the world."God had said to Israel, "I will bring thy seed from the east and gather thee from the west; I will say to the north, Give up, and to the south, Keep not back"Isa 43:5-6. The two tribes had been carried to Babylon and had been dispersed, or had been allowed to migrate to the various provinces of the Babylonian or Persian empire. But these were in the East, though commonly called the north, because they invaded Israel from the north. Those who had migrated to Egypt were in the south. As yet none were in the West. The dispersion, as well as the gathering, was still future. When our Lord came, they had migrated westward. Greece, Italy, Asia minor, were full of them; and from all they were gathered. All Paul’ s Epistles written to named Churches, were written to Churches formed from converts in the West. In all these countries God would gather His one people, His Church, not of "the Jews only, but also of the Gentiles"Rom 9:24, grafted into them, as our Lord said, "I say unto you, that many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom (the unbelieving Jews, who were not the remnant) shall be cast out into outer darkness"Mat 8:11-12.

Barnes: Zec 8:8

They shall dwell in the midst of Jerusalem - Not the literal Jerusalem; for this would not contain the Jews from all quarters of the world, whom, as they multiplied, the whole land could not contain; but the promised Jerusalem, the Jerusalem, which "should be inhabited as towns without walls,"to which the Lord should be a wall of fire round about.

And they shall be My people - He promises this as to those who were already His people; "I will save My people - and will bring them, and they shall dwell - and they shall be My people."And this they were to be in a new way, by conversion of heart, as Jeremiah says, "I will give them an heart to know Me, that I am the Lord, and they shall be My people, and I will be their God: for they shall return unto Me with their whole heart"(Jer 24:7; add Jer 30:22), and, "This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and will write it in their hearts; and will be their God, and they shall be My people"Jer 31:33.

Osorius: "The circuit of one city will not contain so great a multitude. But one confession of faith, one conspiration of sanctity, one communion of religion and righteousness, can easily enfold all born of the holy fathers, united to them in faith and piety. And God is specially called the God of all these. For He specially consults for these, loads them with benefits, fences them in with most strong protection, illumines them with His light, crowns them, when confirmed in the image of His beauty, with glory immortal and divine."

In truth and in righteousness - This too is on account of their former relation to God. Isaiah had upbraided them for a worship of God, "not in truth and righteousness"Isa 48:1. Jeremiah had said, "Thou shalt swear, the Lord liveth, in truth, in judgment, and in righteousness"Jer 4:2. God should be their God in truth and righteousness; Ribera: "truth in fulfilling His promises; righteousness in rewarding every man according to his works."

Barnes: Zec 8:9

Let your hands be strong - The fulfillment of God’ s former promises are the earnest of the future; His former providences, of those to come. Having then those great promises for the time to come, they were to be earnest in whatever meantime God gave them to do. He speaks to them, "as hearing in these days,"that is, that fourth year of Darius in which they apparently were, "these words from the mouth of the prophets, which were in the day when the foundation of the house of the Lord was laid, the temple, that it might be built."Haggai was now gone to his rest. His voice had been silent for two years. But his words lived on. The fulfillment of what the prophets had then spoken in God’ s Name, was a ground, why their hands should be strong, now and thereafter, for every work which God gave or should give them to do. Ribera: "Some things are said to Jerusalem, that is, to the Jews, which belong to them only; some relate to what is common to them and the other members of the Church, that is, these who are called from the Gentiles. Now he speaks to the Jews, but not so as to seem to forget what he had said before. He would say, Ye who hear the words, which in those days when the temple was founded, Haggai and Zechariah spake, be strong and proceed to the work which ye began of fulfilling the will of the Lord in the building of the temple, and in keeping from the sins, in which ye were before entangled. For as, before ye began to build the temple, ye were afflicted with many calamities, but after ye had begun, all things went well with you, as Haggai said, "so, if you cultivate piety and do not depart from God, ye shall enjoy great abundance of spiritual good"Hag 2:15-19. Osorius: "The memory of past calamity made the then tranquillity much sweeter, and stirred the mind to greater thanksgiving. He set forth then the grief of those times when he says;"

Barnes: Zec 8:10

There was no hire for man - Literally, "hire for man came not to pass."It was longed for, waited for and came not. So little was the produce, that neither laborer nor beast of burden were employed to gather it in.

Neither was there peace to him who went out or came in because of the affliction, better, of the adversary - In such an empire as the Persian, there was large scope for actual hostility among the petty nations subject to it, so that they did not threaten revolt against itself, or interfere with the payment of tribute, as in the Turkish Empire now, or in the weak government of Greece. At the rebuilding of the walls, after this time, the Samaritans, "Arabians, Ammonites, Ashdodites conspired to fight against Jerusalem,"and to "slay them"Neh 4:7-11. They are summed up here in the general title used here, "our adversaries".

For I set - Literally, "and I set."Domestic confusions and strife were added to hostility from without. Nehemiah’ s reformation was, in part, to stop the grinding usury in time of dearth or to lear the king’ s taxes, through which men sold lands, vineyards, even their children Neh 5:1-12.

( literally) let them loose, each against his neighbor - in that He left them to their own ways and did not withhold them.

Barnes: Zec 8:11

And now - The words imply a contrast of God’ s dealings, rather than a contrast of time. "I am not to the remnant of this people."He had said, "I will be to them God;"so now He does not say that He will not do to them, "as in former days,"but "I am not to the remnant"of this people as heretofore. He would be, as tie was in Jesus, in a new relation to them.

Barnes: Zec 8:12

For the seed shall be peace - o "Your seed shall be peace and a blessing, so that they will call it ‘ a seed of peace.’ "The unusual construction is perhaps adopted, in order to suggest a further meaning. It is a reversal of the condition, just spoken of, when there was "no peace to him that went, or to him that returned."

The vine shall give her fruit and the ground shall give her increase - The old promise in the law on obedience Lev 26:4, as the exact contrary was threatened on disobedience Lev 26:20. It had been revived in the midst of promise of spiritual blessing and of the coming of Christ, in Ezekiel Eze 34:27. Ribera: "By the metaphor of sensible things he explains (as the prophets often do) the abundance of spiritual good in the time of the new law, as did Hosea Hos 2:21-22, Joel Joe 2:23-25; Joe 3:18, Amos Amo 9:13, and many others.""And I will cause the remnant of the people to inherit."Ribera: "As if he said, I promised these things not to you who live now, but to the future remnant of your people, that is, those who shall believe in Christ and shall be saved, while the rest perish. These shall possess these spiritual goods, which I promise now, under the image of temporal."As our Lord said, "He that overcometh shall inherit all things, and I will be his God, and he shall be My son"Rev 21:7.

Barnes: Zec 8:13

As ye were a curse among the nations, O house of Judah and house of Israel, so I will save you - The ten tribes bore the name of Israel, in contrast with the two tribes with the name of Judah, not only in the history but in the prophets; as Hosea says, "I will no more have mercy upon the house of Israel, and on the house of Judah I will have mercy"Hos 1:6-7. Here he unites both; both, in the time of their captivity, were a curse, were held to be a thing accursed, as it is said, "He that is hanged is the curse of God"Deu 21:23, that is, a thing accursed by Him; and God foretold of Judah, that they should be "a desolation and a curse"2Ki 22:10, and by Jeremiah, "I will deliver them to be removed into all the kingdoms of the earth for hurt, a reproach and a proverb, a taunt and a curse in all places whither I shall drive them"; and in deed, when it was so, "therefore is your land a desolation and an astonishment and a curse without an inhabitant, as at this day"Jer 44:22.

Now the sentence was to be reversed as to both. "As ye were a curse, among the nations, naming each, so I will save you."There would have been no proportion between the curse and the blessing, unless both had been included under the blessing, as they were under the curse. But Israel had no share in the temporal blessing, not returning from captivity, as Zechariah knew they were not returned hitherto. Therefore the blessings promised must be spiritual. Even a Jewish commentator saw this. "It is possible, that this may have been spoken of the second temple, on condition that they should keep the commandments of the Lord; or, it is still future, referring to the days of the Messiah: and this is proved by the following verse which says, ‘ O house of Judah and house of Israel.’ During the second temple the house of Israel did not return."

And ye shall be a blessing - This is a revival and an application of the original promise to Abraham, "thou shalt be a blessing"Gen 12:2; which was continued to Jacob, "God give thee the blessing of Abraham, to thee and to thy seed with thee"Gen 28:4. And of the future king, of whom it is said, "Thou gavest him length of days forever and ever,"David says, "Thou hast made him blessings forever"Psa 21:4, Psa 21:6, and again, "They shall be blessed in Him"Psa 72:17). So Isaiah had said of the days of Christ, "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land;"Isa 19:24; and symbolically of the cluster of grapes, "Destroy it not: for a blessing is in it"Isa 65:8; and Ezekiel, "I will make them and the places round about My hill a blessing"Eze 34:26. They were this; for of them, "according to the flesh, Christ came, who is over all, God blessed forever"Rom 9:5; of them were the Apostles and Evangelists, of them every writer of God’ s word, of them those who carried the Gospel throughout the world. Osorius: "Was this fulfilled, when the Jews were under the Persians? or when they paid tribute to the Greeks? or when they trembled, hour by hour, at the mention of the Roman name? Do not all count those who rule much happier than those oppressed by the rule of others? The prediction then was fulfilled, not then, but when Christ, the Sun of Righteousness, shone on the earth, and He chose from the Hebrews lights, through whom to dissipate darkness and illumine the minds of people who were in that darkness. The Jews, when restored from the captivity, seemed born to slavery."They were reputed to be of slaves the most despised. "But when they had through Christ been put in possession of that most sure liberty, they overthrew, through their empire, the power and tyranny of the evil spirits."

Barnes: Zec 8:14

As I thought to punish you - (Literally, to do evil to you) "and repented not."In like way God says in Jeremiah, "I have purposed and will not repent."Jer 4:28.

Barnes: Zec 8:15

So have I turned and purposed in these days to do well unto Jerusalem - Dionysius: "God, to be better understood, speaketh with the feelings and after the manner of men, although, in the passionless and unchangeable God, there is no provocation to anger, nor turning, implying change in Himself."So He says by Jeremiah, "I know the thoughts that I think toward you, saith the Lord, thoughts of peace and not of evil"Jer 29:11. And, with the same contrast as here, "As I have watched over them to pluck up and to break down and to throw down, and to destroy and to afflict, so will I watch over them, to build and to plant, saith the Lord"Jer 31:28. His having done what He purposed before was an earnest the more, that He would do what He purposed now. His chastisements were the earnests of His mercies; for they too were an austere form of His love. Osorius: "When the Lord stretches out His hand to strike those who are contumacious in guilt, none can hold His hand that He exact not the due punishment. Therefore He says, that He repented not; so, when He receives to grace those who repent of their sins, no one can any way delay the course of His benevolence. "For the gifts and calling of God are without repentance"Rom 11:29.

And to the house of Judah - Ribera: He speaks to the two tribes, not to, or of the ten, because Christ was to come to the two tribes, and Zechariah was prophesying to them, and they were to be admonished to prepare themselves in good works, lest the coming of Christ should not profit them, on account of their depraved ways. But the ten tribes were far off in the cities of the Medes, nor was Christ to come to them; but they were to hear the Gospel through the Apostles, and so he prophesies of the conversion of all to the glory of Christ, yet he could not admonish all, but those only to whom he was sent.

Barnes: Zec 8:16

These are the things that ye shall do - He exhorts them to the same duties, to which the former prophets had exhorted their fathers, Zec 7:9-10, and, as before, first positively to truth and peace; then to avoid everything contrary to it. "Judgment of peace"must be judgment which issues in peace, as all righteous judgment righteously received, in which case each party acquiesces, must. Kimchi: "If ye judge righteousness, there will be peace between the litigants, according to that proverb, Sanhedr. f. 7. a. quoted by Me. Caul, p. 78), ‘ He that hath his coat taken from him by the tribunal, let him sing and go his way’ ("because,"says a gloss (Rashi, quoted Ibid.), "they have judged the judgment of truth, and have taken away that which would have been stolen property, if he retained it,"being in fact not his). And they have quoted that, "And all this people shall go to their place in peace"Exo 18:23. : "All this people,"even he that is condemned in judgment. It is also interpreted of arbitration. What sort of judgment is that, in which there is peace? It is that of arbitration."

Barnes: Zec 8:17

For all these things do I hate - Literally, emphatic, "For they are all these things which I hate."This is the sum of what I hate; for they comprise in brief the breaches of the two tables, the love of God and of man.

Barnes: Zec 8:19

The fast of the fourth month - On the ninth day "of the fourth month"of Zedekiah’ s eleventh year, Jerusalem, in the extremity of famine, opened to Nebuchadnezzar, and his princes sat in her gate; in the "tenth month"of his ninth year Nebuchadnezzar began the siege. Ezekiel was bidden "on its tenth day; write thee the name of the day, of this same day,"Eze 24:1-2, as the beginning of God’ s uttermost judgments against "the bloody city". The days of national sorrow were to be turned late exuberant joy, "joy and gladness and cheerful feasts"Est 8:17; Est 9:19, Est 9:22; Ecc 7:14, for the sorrows, which they commemorated, were but the harbingers of joy, when the chastisements were ended; only He adds, love the truth and peace; for such love whereby they would be Israelites indeed, in whose spirits is no guile, were the conditions of their participating the blessings of the Gospel, of which he goes on to speak;

Barnes: Zec 8:20

It shall yet be that - The promises are those which God had already made by Isaiah (Isa 2:2 ff) and Micah (Mic 4:1 ff). Yet where was the show of their fulfillment? The Jews themselves, a handful: the temple unfinished; its completion depending, in human sight, upon the will of their pagan masters, the rival worship at Samaria standing and inviting to coalition. Appearances and experience were against it. God says virtually, that it was, in human sight, contrary to all expectations. But "weakness is aye Heaven’ s might."Despite of all, of the fewness of those who were returned, their downheartedness, broken condition, hopelessness, though all had hitherto failed, though, or rather because, all human energy and strength were gone, as God had said before, "The Lord shall yet (Zec 1:17; Zec 2:1-13 :16 (12 English)) choose Jerusalem,"so now, It shall "yet"be "that."

Nations and many cities shall come - He describes vividly the eagerness and mutual impulse, with which not only many but mighty nations should throng to the Gospel, and every fresh conversion should win others also, until the great tide should sweep through the world.

Barnes: Zec 8:21

The inhabitants of one city shall go to another - It is one unresting extension of the fairly, the restlessness of faith and love. Osorius: "They shall not be satisfied with their own salvation, careless about the salvation of others; they shall employ all labor and industry, with wondrous love, to provide for the salvation of others as if it were their own."It is a marvelous stirring of minds. Missionary efforts, so familiar with us as to be a household word, were unknown then. The time was not yet come. "Before the faith"in Christ came, the Jewish people were not to be the converters of mankind. They were to await for Him, the Redeemer of the world, through whom and to whom they were to be first converted, and then the world through those who were of them. This mutual conversion was absolutely unknown. The prophet (see below on Zec 9:12) predicts certainly that it would be, and in God’ s time it was. "From you,"Paul writes to a small colony in Greece, "sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad"1Th 1:8. "Your faith"Rom 1:8, he writes to the pagan capital of the world, "is spoken of throughout the whole world."

Within eighty years after our Lord’ s Ascension, the Roman governor of Bithynia reported, on occasion of the then persecution, that it spread as a contagion. Pliny ad. Trajan Eph. x. 97: "The contagion of that superstition traversed not cities only but villages and scattered houses too."Before the persecution, the temples had been desolated, the solemn rites long intermitted, the sacrificed animals had very rarely found a purchaser. An impostor of the same date says, , Pontus is full of atheists and Christians.""There is no one race of people,"it was said before the middle of the second century , "whether Barbarians or Greeks or by whatsoever name called, whether of those wandering houseless tribes who live in wagons or those pastoral people who dwell in tents, in which there are not prayers and Eucharists to the Father and Creator of all things, through the name of the crucified Jesus.""The word of our teacher,"said another, , "abode not in Judaea alone, as philosophy in Greece; but was poured out throughout the whole world, persuading Greeks and barbarians in their several nations and villages and every city, whole houses and each hearer individually, and having brought over to the truth no few even of the very philosophers. And if any ordinary magistrate forbid the Greek philosophy, immediately it vanishes; but our teaching, immediately at its first announcement, kings and emperors and subordinate rulers and governors with all their mercenaries and countless multitudes forbid, and war against us and try to extirpate; but it the rather flourishes."

The second century had not closed, before another said, , "We are a people of yesterday, and yet we have filled every place belonging to you, cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum! We leave you your temples only. We can count your armies; our numbers in a single province will be greater.""People cry out that the state is beset; that the Christians are in their fields, in their forts, in their islands. They mourn, as for a loss, that every sex, age, condition, and now even rank is going over to this sect.": "On whom besides have all nations believed, except on Christ who hath already come?"Then having enumerated the nations mentioned in the Acts Act 2:9-11, he adds, "And now the varieties of the Getulians, and the many tracts of the Moors, all the bounds of the Spains, and the divers nations of the Gauls, and places of the Britons, unreached by the Romans but subdued to Christ; of Sarmatians, Dacians, Germans, and Scythians, and of many remote nations, and many provinces and islands, unknown to us, and which we can scarce enumerate. In all which places the name of Christ, who hath already come, reigneth, seeing that before Him the gates of all cities are opened and none are shut against Him, before whom "the bars of iron are broken in pieces and the gates of brass are opened"Isa 45:2.

In all these places dwelleth a people called by the name of Christ. For who could reign over all, save Christ the Son of God, who was foretold as about to reign over all nations forever?"Then having contrasted the limited rule of Solomon, Darius, the Pharaohs, Nebuchadnezzar, Alexander, "the Romans who protect their own empire by the strength of their legions and are unable to extend the might of their kingdom beyond these nations (Germans, Britons, Moors, Getulians), he sums up, "but the kingdom and the Name of Christ is extended everywhere, is believed in everywhere, is worshiped by all the nations above enumerated. Everywhere He reigns, everywhere is adored, is given everywhere equally to all. With Him no king hath greater favor; no Barbarian inferior joy; no dignities or birth enhance the merit of any; to all He is equal; to all, King; to all Judge; to all, God and Lord."A little later, a pagan owns, while calumniating, , "Those most foul rites of that impious coalition are growing throughout the whole world, as bad things come up most luxuriantly, evil ways creeping on daily."The Christian answers . "That our number increases daily, this is no imputation of error, but a testimony to praise. For in a good mode of life, its own persevere, aliens accrue to it."

Let us go on and on - Perseveringly, until we attain "to entreat the face of the Lord."It is not a Theism or Monotheism, but the God, who had revealed Himself to Israel, who, when our Lord came, was worshiped in Jerusalem, to which those invited say, "I too would go with thee."Yet not so, but the words seem to speak of that which is a special gift of the Gospel, continued progress, "forgetting those things which are behind, and reaching forth unto those things which are before, to press toward the mark of the prize of the high calling of God in Christ Jesus. Let us go on and on"Phi 3:13-14; whence it is a Christian proverb, , "not to go on is to go back.": "The whole life of a good Christian is a holy longing to make progress.""The one perfection of man is, to have found that he is not perfect.": "If thou sayest, It sufficeth, thou art lost.": "To be unwilling to increase, is to decrease."

Barnes: Zec 8:23

Ten men of all languages of the nations - Ten is the symbol of a whole, all the numbers before it meeting in it and starting again from it. The day of Pentecost was to be the reversal of the confusion of Babel; all were to have one voice, as God had said, "It (the time) shall come to gather all nations and tongues, and they shall come and see My glory"Isa 66:18.

They shall lay hold of the skirt of one man who is a Jew - Jerome: "That is, of the Lord and Saviour, of whom it is said, "A prince shall not depart from Judah, nor a lawgiver from between his feet, until He shall come, for whom it is laid up, and for Him shall the Gentiles wait"Gen 49:8-10; for "there shall be a rod of Jesse, and He who shall arise to rule over the Gentiles, to Him shall the Gentiles seek"Isa 11:10. And when they shall lay hold of Him, they shall desire to tread in His steps, since God is with Him. Or else, whosoever shall believe out of all nations, shall lay hold of a man who is a Jew, the Apostles who are from the Jews, and shall say, Let us go with you; for we have known through the prophets and from the voice of all the Scriptures, that the Son of God, Christ, God and Lord, is with you. Where there is a most manifest prophecy, and the coming of Christ and His Apostles and the faith of all nations is preached, let us seek for nothing more."

Cyril: "Christ turning our sorrow into joy and a feast and good days and gladness, and transferring lamentation into cheerfulness, the accession to the faith and union to God by sanctification in those called to salvation shall not henceforth be individually; but the cities shall exhort each other thereto, and all nations shall come in multitudes, the later ever calling out to those before them, "I too will go."For it is written, "iron sharpeneth iron, so doth a man the countenence of another"Pro 27:17. For the zeal of some is ever found to call forth others to fulfill what is good. But what is the aim proposed to the cities, that is, the Gentiles? "To entreat and to seek the face of the Lord,"that is, Christ, who is the exact image of God the Father, and, as is written, "the brightness of His glory, and the express image of His Person"Heb 1:3, of whom also the divine David saith, "Shew Thy countenance to Thy servant"Psa 119:135.

For the Image and Countenance of God the Father hath shone upon us. Having Him propitious and kind, we lay aside the injury from sin, being justified through faith, "not by works of righteousness, which we have done, but according to His great mercy"Tit 3:5. But how they shall come, he explains. By the ten men you are to understand time perfect number of those who come. For the number ten is the symbol of perfection. But that those of the Gentiles, who cleave to the holy Apostles, took in hand to go the same way with them, being justified by the faith in Christ, he sets evidently before us. For little children, if they would follow their fathers, lay hold of the hem of their dress, and, aided by the touch and hanging from their dress, walk steadily and safely. In like way, they too who "worshiped the creature rather than the Creator"Rom 1:25, choosing as their true fathers the bringers-in of the Gospel-doctrines, and joining themselves by like-mindedness to them, follow them, being still of childlike minds, and go the same way, ever showing themselves zealous followers of their life, and by continued progress advancing "to a perfect man, to the measure of the stature of the fullness of Christ"Eph 4:13.

But why do they follow them? Being persuaded that God is with them, that is, Emmanuel, God with us. But that this calling belongs not only to those of the blood of Israel but to all nations throughout the world, he indicated by saying, that those who laid hold of that hem should be of all languages. But when were the nations called to the knowledge of the truth, and when did they desire to seek the face of the Lord and to entreat it, and to go the same way, as it were, as the holy Apostles, except when the Only-Begotten came to us, who is "the expectations of the nations"Gen 49:10; to whom also the divine David singeth, "All the naions, whom Thou hast made, shall come and worship before Thee, O Lord?"Psa 86:9. For the multitude of the nations also is saved through Him."

The startling condescension of this passage is, that our Lord is spoken of as "a man, a Jew."Yet of His human Nature it is not only the simple truth, but essential to the truth. Pilate said to Him in scorn, "Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me"Joh 18:35. But it was essential to the fulfillment of God’ s promises. The Christ was to be "the Son of David"Mat 1:1; Mat 22:42. "Hath not the Scripture said, That Christ cometh of the seed of David, and out of the linen of Bethlehem, where David was?"Joh 7:42. David, "being a prophet and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, He would raise up Christ to sit on his throne Act 2:30; "Of this man’ s seed hath God, according to promise, raised unto Israel a Savior, Jesus"Act 13:23. Whence Paul begins his great doctrinal Epistle with this contrast, "the Gospel of God concerning His Son Jesus Christ, which was made of the seed of David according to the flesh, and declared to be the Son of God with power"Rom 1:1-4. He was that "one Man among a thousand, whom Solomon says, I found; but a woman among all those have I not found"Ecc 7:28; the one in the whole human race. It was fulfilled in the very letter when "they brought to Him all that were diseased, and besought Him that they might only touch the hem of His garment: and as many as touched were made perfectly whole"Mat 14:35-36. "The whole multitude sought to touch Him, for there went virtue out of Him and healed all"(Luk 6:19, add Luk 8:46; Mar 5:30).

Even the Jews saw the reference to the Messiah. : "All nations shall come, falling on their faces before the Messiah and the Israelites, saying, Grant, that we may be Thy servants and of Israel. For as relates to the doctrine and the knowledge of the law, the Gentiles shall be their servants, according to that, "In those days ten men etc.""

Poole: Zec 8:7

Thus saith the Lord of hosts: here again God engageth his almighty power to make good his promise.

Behold consider well what power is to do this.

I will save my people bring them safe,

from the east country Persia and Media, which lay east from Jerusalem, and, being now masters of Babylon and the captive Jews, they are said to be brought out of the east, though otherwhiles they are brought out of the north; both very consistent.

And from the west country: no doubt some of the Jews were carried westward; the trade of selling men was known in those days, and Tyre is noted and threatened for it by Ezekiel, Eze 27:13 , beside other sea-towns west of Canaan, which would be ready to buy captive Jews, and convey them westward. But if this promise should look to the Roman empire, and secure the Jews a return from that captivity, it is plain how their empire lay west from the Jews. Or perhaps it is a synecdoche, these two parts of the world mentioned, but all parts intended, as Psa 1:1 113:3 Mal 1:11 .

Poole: Zec 8:8

I will bring them though many things interpose to hinder, none shall keep them from returning; I will lead the way, I will guard them in it, I will supply their necessities, I will give strength to the weak and cheer up the dejected, I will gather and carry too.

They shall dwell in the midst of Jerusalem settle their habitation in Jerusalem. They shall be my people; a peculiar people to obey and honour me; it contains very much, Jer 30:22 31:33 32:37,38 Eze 11:20 .

I will be their God I will own them, perform all my promises to them.

In truth and in righteousness both on God’ s part and on their part; on God’ s in truth, on theirs in righteousness, in obedience to God’ s righteous law.

Poole: Zec 8:9

Let your hands be strong be of good courage, and hearten on each other to the expectation of God’ s promise, and the doing your duty.

Ye you returned captives, that hear: this is an argument to revive their courage, they hear God by his word very fairly proposing great things.

In these days in these days of Darius Hystaspes, some twelve, or fifteen, or perhaps eighteen years since the time I point at. In these days of hope from Darius favourably helping, but most from God assisting and blessing.

These words promises, exhortations, and counsels, by the mouth of the prophets, Haggai and Zechariah.

In the day that the foundation of the house of the Lord of hosts was laid in the second year of Cyrus, which if reckoned from his succeeding of his father Cambyses in the Persian crown, and his father-in-law Cyaxares in the crown of Media, which happened near about A.M. 3167, unto the second of Darius Hystaspes, A.M. 3485, that is eighteen years ago, will make it likely that Haggai and Zechariah are intended there: but to lay it so that this re-edifying of the temple be in the second of Darius Nothus , is to make these two prophets either to be silent one hundred and twelve years together, or to preach with little success and less complaint, for I do not remember that either of them chargeth this people with this particular fault.

That the temple might be built according to God’ s command and your duty.

Poole: Zec 8:10

For before these days for eighteen years together, there was no hire; reward or recompence, no profit by the labour of man or beast, sowing or planting: see Hag 1:6-11 2:15-17 Mal 3:10,11 . Or else, though the poor Jew laboured and received wages, it profiled him not, God blasted it.

Neither was there any peace no safety, or content, and rest, at home or abroad; nothing prospered as might be hoped, in field or house; if they went out it was trouble to see all unprosperous there, if they came home it was not one whit better: perhaps it may intimate troubles by war, but I incline to interpret Mwlv Nya as I have done, with respect partly to the Hebrew, partly to the 12th verse.

Because of the affliction distress, or straitness, and want, through such great barrenness as attended all their labour.

For I God just and holy.

Set all men every one against his neighbour let out or took off the restraints which kept men in some order; and when they were thus let out, they did discompose all, fell into seditions, and taking of parties, and breaking their own and others’ peace.

For before these days for eighteen years together, there was no hire; reward or recompence, no profit by the labour of man or beast, sowing or planting: see Hag 1:6-11 2:15-17 Mal 3:10,11 . Or else, though the poor Jew laboured and received wages, it profiled him not, God blasted it.

Neither was there any peace no safety, or content, and rest, at home or abroad; nothing prospered as might be hoped, in field or house; if they went out it was trouble to see all unprosperous there, if they came home it was not one whit better: perhaps it may intimate troubles by war, but I incline to interpret Mwlv Nya as I have done, with respect partly to the Hebrew, partly to the 12th verse.

Because of the affliction distress, or straitness, and want, through such great barrenness as attended all their labour.

For I God just and holy.

Set all men every one against his neighbour let out or took off the restraints which kept men in some order; and when they were thus let out, they did discompose all, fell into seditions, and taking of parties, and breaking their own and others’ peace.

Poole: Zec 8:11

But now since this people go about building the temple and restoring my worship with some cheerfulness.

I will not be unto the residue of this people: God changeth not, his not being what he was to this people is a change of his providence and his dealings with them. Our affairs will be to us as God is to us.

As in the former days: see Zec 8:10 .

Poole: Zec 8:12

For the seed which before brought nothing, or very little, forth, shall now prosper into a plentiful harvest, such as Mal 3:10 .

The vine shall give her fruit: this was very much the wealth and support of that people; this had been blasted, as Hag 1:11 , now it shall be blest, and bring forth her expected fruit.

The ground shall give her increase summarily, the ground you plant shall abundantly bring forth her fruit to your satisfaction.

The heavens shall give their dew the heavens, which before were as brass, and made your earth as iron, hard, barren, shall now drop down their rain, and make the earth fruitful. Much like that Psa 72:3 Hos 2:18 .

I will cause by my special, singular providence, and blessing on them.

To possess to enjoy, have the things, and the comfort of them; whereas before, though they ate, they were not satisfied, had not enough, Hag 1:6 .

Poole: Zec 8:13

As ye were a curse as threatened Deu 28:37 Jer 24:9 29:18 , all which came upon them in this seventy years’ captivity, and the miseries that preceded.

Among the heathen nations who knew the misery which they heaped on the Jews, nations among whom they were scattered.

House of Judah two tribes.

House of Israel ten tribes, or rather some of them which escaped Shalmaneser’ s hand, and adhered to Judah; or some that from the division of the tribes did keep close to the house of David, and the temple worship.

So will I save you in such a manner will I save you. so wonderfully, so graciously.

Ye shall be a blessing a form or model of blessing, as Zep 3:19,20 .

Fear not but let your hands be strong; be not discouraged, neither slack your hands, in the building of the temple, and restoring the worship of God, for God will be with you, and finish all by and for you.

Poole: Zec 8:14

As I thought determined first, then declared my resolution, in my threats and many warnings given,

to punish you Jews, the body of that nation; you, one with your fathers.

When your fathers provoked highly, obstinately, and till there was no remedy, my wrath being kindled and continually increased by increase of your fathers’ sins and yours.

I repented not I did not fail to do as I said I would, I neither changed my mind, for I am not a man, nor changed the course of my providence, but executed my threats.

Poole: Zec 8:15

So again so with like steadiness of mind with an equal unchangeableness, I have purposed and promised to do well to you, O inhabitants of Jerusalem and house of Judah.

Fear ye not for if in punishing, which I love not, I was constant, in blessing, which pleaseth me, I cannot but be constant.

So again so with like steadiness of mind with an equal unchangeableness, I have purposed and promised to do well to you, O inhabitants of Jerusalem and house of Judah.

Fear ye not for if in punishing, which I love not, I was constant, in blessing, which pleaseth me, I cannot but be constant.

Poole: Zec 8:16

These are the things that ye shall do you to whom I am returned, whom I have promised to bless, you have something to do that the blessing may come upon you, and look you do it. Beside building the temple and restoring public worship in sacrifices, these things ye must do.

Speak ye every man the truth be true of your word, and lie not one to another, as becomes such a people, Psa 24:4 Pro 12:19 Hos 4:1 .

To his neighbour to all men: it hath been the sin of your fathers, they have lived, deceived, and cheated, not strangers, but brothers and neighbours; but do not ye so; every one you deal with is your neighbour, do you speak truth to every such one.

Execute the judgment of truth: see Zec 7:9 .

And peace that may restore, settle, and promote peace among you, as righteous judgments will do.

In your gates either referring to the places of judicature, where the judges sat; or more generally and comprehensively through the whole land, Exo 20:10 .

Poole: Zec 8:17

Let none of you imagine evil in your hearts against his neighbour: see Zec 7:10 .

Love no false oath: see Zec 5:4 : you that must not lie to a man, must not swear to a lie before God, Psa 15:4 Eze 17:18,19 .

For all these are things that I hate so that I cannot be reconciled to them; so that I must not, will not let them go unpunished. If your will be blest as I promise, look you do as I prescribe. This is reason enough why you should not do them.

Poole: Zec 8:19

This 19th verse is a final decision of the proposed case, and the whole of this verse stands on a proviso or condition, that they do those things required, Zec 8:16,17 ; then shall their fasting cease, and turn into joy and feasts.

The fast of the fourth month wherein the city was taken by the Babylonians, who on the ninth day of this month broke into the city, Jer 52:6,7 .

Of the fifth of which on the tenth day the temple was burnt.

Of the seventh wherein Gedaliah was killed, Jer 41:1 .

Of the tenth on the tenth day whereof the king of Babylon’ s army sat down before the city and besieged it.

Shall be to the house of Judah joy and gladness good days, in which they shall rejoice for all the goodness that God hath showed them in their private affairs.

And cheerful feasts for public; these days of fasting shall be turned into solemn and public festivals, days of thanksgiving to the Lord, for turning back their captivity, and restoring church and state.

Therefore love the truth and peace let your hearty affection be set on truth in all concerns of religion, and on peace in all converse with your neighbours.

Poole: Zec 8:20

Thus saith the Lord of hosts: this solemn attestation, that it is the Lord of hosts who will do that great thing next promised, calls both for our heeding and believing of it.

It shall yet come to pass how low soever the state of my church doth appear, and really is, yet a time shall come when it shall be more considerable.

There shall come people that is, multitudes of people, for they shall be inhabitants of many and great cities, which is added to explain what was more obscure in that one word,

people The Gentiles shall be added to the church, and increase her greatly.

Poole: Zec 8:21

The inhabitants of one city shall go to another great was the zeal and forwardness of primitive converts to bring others into the church, and to acquaint them with the doctrine of Christ; and this is here foretold under the zeal and forwardness of the Jews to gather one another, and to ascend thus to the temple.

Let us go speedily in going let us go, set forth presently, hold on constantly and cheerfully, Isa 2:3 Mic 4:2 .

To seek the Lord of hosts to call upon his name, entreat his favour, or face, as it is in the Hebrew, one part of religious worship put for all, and explained by seeking the Lord for counsel and supply, for grace, comfort, and glory.

I will go also: this foretells a readiness in the invited, they shall with as much zeal embrace the motion as others made it.

Poole: Zec 8:22

This verse is both confirmation and illustration to the former; there it was people, here it is many people, and mighty, or great; not the poor, and contemptible. and few, but people of a greater figure in the world. The gospel first spread itself through the Roman empire, and triumphed in Rome the lady of the world.

Strong nations submitted to the gospel.

Shall come to seek the Lord of hosts in Jerusalem literally understood you have the firstfruits Of them mentioned in Act 2:9-11 . Mystically, Jerusalem is the church of Christ, or the state of it in the times of the gospel, Psa 110:2 Isa 2:3 .

To pray to perform all gospel worship to the Lord.

Poole: Zec 8:23

The Lord seems delighted with the reporting what should be done in those days of the building up his Jerusalem, and therefore he bids his prophet report it again, as he doth in this last verse of the chapter.

Thus saith the Lord of hosts: once more the Lord avows this as his design, so his work as his purpose, so he would effect it.

In those days it shall come to pass in the days which shall be the shadow of better, that shall be brought to pass which shall be proportioned to them: thus in the deliverance of the church from Haman’ s conspiracy, many in the provinces of that mighty kingdom became Jews; but in the gospel days it shall be more full.

Ten men that is, many men,

shall take hold as children lay hold on the nurse’ s or mother’ s skirt to go with them.

Out of all languages no nation any longer excluded.

Of him that is a Jew to whom the gospel was first preached, nay, who were the first preachers of it, as the apostles, and the seventy disciples.

We will go with you we will go, that we may learn your religion, and be of it.

For we have heard and now see, believe, and are assured,

that God the true God, the only true God, whom to know is life eternal,

is with you Our gods are vanity, a doctrine of lies, and a pernicious cheat; we will cast them off. and no more trust to lies: God is with you only, and we must be with you, and of you, that God the Saviour may be with us too: having hold on you, we will not let you go without us; we seek your God and our God.

Haydock: Zec 8:7

Sun, from Chaldea and the islands. This chiefly regards the Christian Church. (Calmet) ---

Assyria and Chaldea lay to the north. The promises are too great for the synagogue. (Worthington)

Haydock: Zec 8:8

Justice. I will fulfil my promises, if they adhere to virtue. (Calmet)

Haydock: Zec 8:10

Hire, or "reward;" merces. (Haydock) ---

All their toils proved useless: (Calmet) the land would not yield her fruit. (Haydock) See Aggeus ii. 16. ---

The temple had now been building two years, and then God sent his prophets and many blessings. ---

Neighbour. Civil broils and the enemy rendered all wretched, 1 Esdras iv.

Haydock: Zec 8:16

Of peace, or perfect. Shew no partiality.

Haydock: Zec 8:17

Friend means every neighbour, or all mankind, Luke x. 27, 36. Even thoughts must be guarded. (Calmet)

Haydock: Zec 8:19

Fast. They fasted on the ninth day of the fourth month, because on that day Nabuchodonosor took Jerusalem, Jeremias lii. 6. On the tenth day of the fifth month, because on that day the temple was burnt, Jeremias lii. 12. On the third day of the seventh month, for the murder of Godolias, Jeremias xli. 2. And on the tenth day of the tenth month, because on that day the Chaldeans began to besiege Jerusalem, 4 Kings xxv. 1. All these fasts, if they will be obedient for the future, shall be changed (as is here promised) into joyful solemnities. (Challoner) ---

They had only inquired about the fasts of the fifth and seventh months but the two others were also to be omitted in times of joy. (Worthington) ---

The Jews still observe all four. (Basnage v. 16.) ---

They fast on the seventeenth of the fourth month, because the breach was then made in the walls, (Calmet) and Moses broke the tables of the law, according to the Jews, in St. Jerome. The ninth of the fifth month is also kept instead of the tenth, on which day the city was taken by the Chaldeans; (Calmet) and the Romans burnt the temple in the same month, as the Israelites had then formerly been sentenced to wander in the desert. (St. Jerome) ---

It would be difficult for the Jews to prove all these assertions.

Haydock: Zec 8:22

Lord. Many were converted in the days of Esther, (viii. 17.) and the Pharisees were eager to make proselytes in all parts, when Christ preached, Matthew xxiii. 15., and Acts ii. 11. Yet we must go to the Church to see this fully accomplished. (Calmet)

Haydock: Zec 8:23

Ten men, &c. Many of the Gentiles became proselytes to the Jewish religion before Christ; but many more were converted to Christ by the apostles and other preachers of the Jewish nation. (Challoner) ---

Skirt, or hem, by which the Jews were distinguished, Numbers xv. 38., and Matthew ix. 20. (Calmet)

Gill: Zec 8:7

Thus saith the Lord of hosts, Behold,.... As being something wonderful, of great importance, and deserving attention:

I will save my people from the east country, and from the west country; this can not be understood of bringing those Jews that remained in Babylon, and other places, to their own land, for Babylon lay north of Judea; see Zec 6:6, and as yet there were no Jews in the western part of the world; but now they are chiefly in the east and west, from whence they will be gathered at the time of their general conversion; though this may refer to the times of the apostles of Christ, and to their ministry in the several parts of the world, who went forth, east, west, north, and south, and were the means and instruments of saving the Lord's people, both Jews and Gentiles, wherever they came, from the rising of the sun, to the setting of the same; see Mal 1:11.

Gill: Zec 8:8

And l will bring them,.... To Zion, into the church of God, the Gospel fold, where Christ has engaged to bring his other sheep, that there may be one fold for Jew and Gentile, Jer 3:14 Joh 10:16,

and they shall dwell in the midst of Jerusalem: the Gospel church; and be no more foreigners and strangers, but of the household of God, enjoying all the immunities and privileges of the Jerusalem that is above, the mother of us all:

and they shall be my people; appear to be so by effectual calling; which makes those manifest to be the people of God, to be in the covenant of his grace, who before were not known to be so, either by themselves or others, 1Pe 2:10,

and I will be their God, in truth, and in righteousness; according to the covenant of his grace, which will now in a very open manner be truly and faithfully fulfilled; and they, in consequence of the grace bestowed on them, will worship God in sincerity and truth, being justified by the righteousness of Christ, and so will have no dependence on their own for their acceptance with God; see Hos 2:19.

Gill: Zec 8:9

Thus saith the Lord of hosts, Let your hands be strong,.... In going on with the building of the temple, which was typical of the church of God, since so many great and good things were promised by the Lord, Hag 2:4,

ye that hear in these days; such as Zerubbabel the ruler, Joshua the high priest, and the rest of the people of the land:

these words by the mouth of the prophets; that is, these prophecies of future good things, which were delivered by Haggai, Zechariah, and Malachi; who were the prophets,

which were in the day that the foundation of the house of the Lord of hosts was laid; which was in the second year of Darius, on the twenty fourth day of the ninth month, Hag 2:10,

that the temple might be built; in order to the rebuilding of it, the foundation was laid; and from that time it was to continue building, till it was finished ^m.

Gill: Zec 8:10

For before these days,.... That the temple began to be built:

there was no hire for men, nor any hire for beasts; that turned to any account; the wages earned by the one, and with the other, were as if they were put into a bag with holes, did not prosper with them, or do them any service, Hag 1:6,

neither was there any peace to him that went out or came in, because of the affliction; there was no safety in passing to and fro, nor any peaceable enjoyment of what a man had, because of affliction and oppression by the enemy on every side, and from every quarter:

for I set all men everyone against his neighbour; expressive of the internal divisions and contentions among themselves, which are said to be of the Lord, because he permitted them as a chastisement upon them for their sins.

Gill: Zec 8:11

But now I will not be unto the residue of this people,.... The remnant brought out of captivity, settled in the land, and now rebuilding the temple:

as in the former days, saith the Lord of hosts; when they neglected the house of the Lord, caring only for their own cieled houses, Hag 1:2.

Gill: Zec 8:12

For the seed shall be prosperous,.... Being cast into the earth, it shall spring up again, and produce a large increase; whereas before, though they sowed much, it came to little, Hag 1:6,

the vine shall give her fruit; be loaded with clusters, and produce large quantities of wine; whereas before there was a drought upon the new wine; and where there were wont to be had fifty vessels out of the press, there were but twenty, Hag 1:11,

and the ground shall give her increase; as usual, meaning of wheat and barley; whereas before there was a drought upon the corn, and where there used to be a heap of twenty measures, there were but ten, Hag 1:11,

and the heavens shall give their dew; which makes the earth fruitful; whereas before the heaven over them was stayed from dew, and instead of it were blasting, mildew, and hail, Hag 1:10,

and I will cause the remnant of this people to possess all these things; as a symbol of better things inherited by the remnant according to the election of grace; and who have the promise both of this life and that to come; and who, seeking in the first place spiritual things, have all others added to them, convenient for them.

Gill: Zec 8:13

And it shall come to pass, that as ye were a curse among the heathen,.... Reproached, vilified, and called accursed by them; see Jer 24:9 as true Christians, and real believers in Christ, are by the men of this world, 1Co 4:12,

O house of Judah, and house of Israel; both being carried captive at different times, and were typical of the true and Spiritual Israel of God:

so will I save you, and ye shall be a blessing; be blessed in themselves with the above blessings of plenty and prosperity in outward things; see Hag 2:19 and a blessing to others, and blessed by them; and all those who are saved in the Lord with an everlasting salvation are blessed with all spiritual blessings in him:

fear not; neither their enemies, nor the accomplishment of these promises:

but let your hands be strong; as in Zec 8:9.

Gill: Zec 8:14

For thus saith the Lord of hosts,.... In order to assure them of the truth of what he promised, he observes the fulfilment of what he had threatened, he being as true and faithful in the one as in the other:

As I thought to punish you: determined to do it, by suffering them to be carried captive:

when your fathers provoked me to wrath, saith the Lord of hosts; by their immorality, idolatry, and contempt of his prophets:

and I repented not; the Targum adds, "of my word"; of the resolution he had taken up in his heart, and of the declaration of it by his prophets, that he would punish them; this he did not repent of, revoke, change, and alter, but steadily abode by it, and executed it.

Gill: Zec 8:15

So again,.... Or "so I am returned" ⁿ, as in Zec 8:3,

have I thought in these days to do well unto Jerusalem, and to the house of Judah; by bestowing the above mentioned blessings on them; and as Jehovah has thought, so it comes to pass, and as he has purposed, so it stands; whatever he determines shall be, as for evil, so for good, Isa 14:24,

fear ye not; as in Zec 8:13.

Gill: Zec 8:16

These are the things that ye shall do,.... Which were duties incumbent on them, and which it became them to perform, under a sense of the favours bestowed on them, to show their gratitude to God, and that they might glorify him:

Speak ye every man the truth to his neighbour; not using deceit, prevarication, and lying, Eph 4:25 and it becomes every man under the Gospel dispensation, according to the gift he has received, to speak, publish, and declare the truth of the Gospel, to the edification of others:

execute the judgment of truth and peace in your gates; that is, execute true judgment, as in Zec 7:9 do justice between man and man, without respect of persons; the issue of which will be peace between the contending parties: and this was to be done in their "gates", because there their courts of judicature were kept.

Gill: Zec 8:17

And let none of you imagine evil in your hearts against his neighbour,.... See Gill on Zec 7:10 hatred without a cause was a governing vice under the second temple, and Jarchi says was the cause of the destruction of it; see Joh 15:25,

and love no false oath; whereby the character and property of a fellow creature are hurt; nor any vain one, which the Jews were addicted to, Mat 5:34,

for all these are things that I hate, saith the Lord; as being contrary to his nature, and to his law; and is a reason why they should be hated and avoided by men.

Gill: Zec 8:18

And the word of the Lord of hosts came unto me, saying. The word of prophecy, as the Targum paraphrases it: here begins a new prophecy, respecting the abrogation of Jewish fasts, and the calling of the Gentiles.

Gill: Zec 8:19

Thus saith the Lord of hosts,.... What follows is a full answer to the question in Zec 7:3,

The fast of the fourth month; the month Tammuz, which answers to June: this fast was kept on the ninth day of the month, on account of the city of Jerusalem being broken up on that day ^o, as it is said, 2Ki 25:3 though Kimchi says this was on the seventeenth day of that month, as also says the Misna ^p; on which day a fast was kept likewise, for the breaking of the two tables of the law on that day: the reconciliation of this with the above Scriptures is attempted in the Talmud ^q by observing, that the Scripture speaks of the first temple, the Misna of the second temple:

and the fast of the fifth; the month Ab, which answers to July, on the tenth of which the city was burnt, Jer 52:12 but the fast on account of it was kept on the ninth day; See Gill on Zec 7:3 on which day the Jews say that both the first and second temple were destroyed, Bither was taken, and the city ploughed ^r:

and the fast of the seventh; the month Tisri, which answers to September; on the third of this month a fast was kept on account of the murder of Gedaliah; see Zec 7:5 and on the tenth day of the same was the day of atonement, which was the grand fast; see Act 27:9,

and the fast of the tenth; the month Tebet; which answers to December, on the tenth day of which the city of Jerusalem was besieged by Nebuchadnezzar; and this fast was kept on that account, Jer 52:4 now of all these fasts the Lord by the prophet says, they

shall be to the house of Judah joy and gladness, and cheerful feasts; that is, there shall be no occasion for them; but, on the contrary, such plenty of good things, both temporal and spiritual, shall be had, that, instead of them, rather festivals should be kept with the greatest cheerfulness, joy, and gladness. So Maimonides ^s says, that all these fasts shall cease in the times of the Messiah, with all others, which will be times of joy and gladness.

Therefore love the truth and peace; love to speak truth, and execute the judgment of peace, Zec 8:16 or express by words and deeds love to Christ, who is the way, the truth, and the life; and also is our Peace, the Peacemaker, and Peace giver; and on these accounts, as well as on others, is greatly to be loved: likewise the Gospel, which is the word of truth, and the Gospel of peace; which contains nothing but truth, and is the ministry of reconciliation, and is to be loved on that account; and even peace with men is no further to be loved and sought after than as it is consistent with truth; and these being the principal things under the Gospel dispensation, these, and not fasts, or any other ceremonial observances, are to be attended to.

Gill: Zec 8:20

Thus saith the Lord of hosts, It shall yet come to pass,.... This is another thing that shall certainly be accomplished:

that there shall come people, and the inhabitants of many cities; in the Gentile world; they shall come and hear the word, believe in Christ, and join together in a Gospel church state; as they did at Antioch, Thessalonica, Corinth, and many other places: Ben Melech says this shall be in the days of the Messiah; and so it has been in the days of the true Messiah Jesus, and will be again in the latter day.

Gill: Zec 8:21

And the inhabitants of one city shall go to another,.... Which shows their concern for the spiritual welfare of each other, their zeal for the honour and glory of God, and their readiness to attend divine worship:

saying, Let us go speedily to pray before the Lord; for pardoning, justifying, and sanctifying grace which shows their sense of need of these things, and that they are only to be had of the Lord; and that their case required haste, and would admit of no delay:

and to seek the Lord of hosts: by prayer and supplication, as before: the Chaldee paraphrase is, "to seek doctrine from the Lord of hosts"; to learn the truths of his Gospel; to know his will, and be informed of the right way of worshipping him, as well as to seek to Christ for life and salvation:

I will go also; that is, "this shall say to that", as the Targum supplies it; one shall say to another, and express himself in such language, by way of example and encouragement.

Gill: Zec 8:22

Yea, many people, and strong nations,.... Or, "mighty kingdoms", as the Targum renders it; even such have embraced the Gospel, and professed the Christian religion; of which there has been abundant proof since the downfall of Paganism under Constantine:

shall come to seek the Lord of hosts in Jerusalem; that is, shall attend the public worship of God in the church:

and to pray before the Lord; join in public prayer, and other ordinances of the Gospel. This phrase, which is used also in the preceding verse Zec 8:21, signifies that the Lord, and he only, is the object of prayer: it is not to be made to a creature, or to an idol made with hands, they had been used to pray to before, but to the one only living and true God, Father, Son, and Spirit; and that this is to be done as in the presence of God, who is omniscient, who knows all persons and their cases, and what are their ends and views in their petitions to him, and whether these come from a true heart and unfeigned lips; for all things are naked and open unto him, with whom we have to do; that, under the Gospel dispensation especially, men may come into the presence of God with great freedom and liberty, and pour out their souls before him, and with great boldness and confidence, through the blood of Christ being shed, and a new and living way opened by it, in which they may come and ask in faith whatever they want; though this should always be performed with reverence and godly fear, and with all humility and submission to the will of God: and though it may take in all sorts of prayer, and wherever and by whomsoever performed, either mental or vocal, in the closet or in the family, which is always to be done in like manner before God; yet it seems chiefly to design social and public prayer: which being put up to God in the church, may be said to be before the Lord, it being in the assembly of his saints, where he more especially grants his presence, and shows himself to be a God hearing and answering prayer; see Psa 65:1.

Gill: Zec 8:23

Thus saith the Lord of hosts,.... For the further confirmation and illustration of this prophecy:

in those days it shall come to pass; this shall be done in the times of the preaching of the Gospel by Christ and his apostles:

that ten men shall take hold out of all languages of the nations, even shall take bold of the skirt of him that is a Jew: which may be understood either of our Lord Jesus Christ; who was a Jew by nation, the Jews were his own people, and Judea his nation; by descent, he springing from the tribe of Judah, and the family of David; by religion, being made under the Jewish law; by his habit and dress, by which, as well as by his language, the woman of Samaria knew he was a Jew, Joh 4:9 and very probably he wore the fringe the Jews did on the border of his garment, Mat 9:20 and which the Jewish doctors think is here meant ^t by the skirt; but this may intend, in a spiritual sense, the skirt being put for the whole garment, Eze 16:8, the robe of Christ's righteousness, which sensible sinners take hold of by faith, and put it on as their justifying righteousness: and "ten men" out of "all nations" being said to do it, and this number signifying many, Lev 26:26 may denote that the number of them that believe in Christ for righteousness, and are justified by it, are many, Isa 53:11 though they are but few when compared with others; and that as God has chosen, Christ has redeemed, so the Spirit calls some out of all nations; and God is the God of the Gentiles as well as of the Jews, since the one are justified by him as well as the other, Rom 3:29 or this may be understood of any of the apostles of Christ, who were all Jews; and especially the Apostle Paul, who was the apostle of the Gentiles; who were sent into all the world to preach the Gospel to the Gentiles, by which means they came to hear it; and many of them out of every nation laid hold on the skirts of these men; believed and embraced the doctrines they preached; were greatly affected towards them; gave up themselves to them; consorted with them; accompanied them, and cleaved unto them; did not care to part with them, as children, that lay hold on their parents' skirts, will not leave them, but go with them where they go, as follows:

saying, We will go with you; either with Christ, resolving to follow him whithersoever he goes; to hold to him the Head; to abide by his truths and ordinances; to walk on in his ways, whatever they suffer for his name's sake: or with his ministers and people, determining to go along and join with them in all religious exercises; see Rth 1:16,

for we have heard that God is with you: with Christ, as he always was; in the council and covenant of grace before time, and at the beginning of time to his incarnation; and during his state of humiliation, and in his sufferings and death; and now in his state of exaltation; hence his name "Ithiel", God with me, Pro 30:1 or with his ministers and people, which he has promised to be unto the end of the world; and this the Gentiles heard and understood, by the power that went along with their ministry, to the conversion of multitudes of sinners; and by the miracles which they wrought, for the confirmation of the doctrines they delivered.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 8:8

¹ sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).

NET Notes: Zec 8:9

¹ sn These prophets who were there at the founding of the house of the Lord who rules over all included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10-12 make clear.

NET Notes: Zec 8:12

¹ tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.

NET Notes: Zec 8:14

¹ tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.

NET Notes: Zec 8:16

¹ sn For a similar reference to true and righteous judgment see Mic 6:8.

NET Notes: Zec 8:19

¹ sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2-5).

NET Notes: Zec 8:23

¹ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

Geneva Bible: Zec 8:8

And I will bring them, and they shall ^{( e )} dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.

^{( e )} So that their return will not be in vain: for God will accomplish his promise, and their prosperity will be sure and stable.

Geneva Bible: Zec 8:9

Thus saith the LORD of hosts; Let your ^{( f )} hands be strong, ye that hear in these days these words by the mouth of the prophets, who [were] in the day [when] the foundation of the house of the LORD of hosts was laid, that the temple might be built.

^{( f )} Let neither respect of your personal benefits, neither counsel of others, nor fear of enemies, discourage you in the going forward with the building of the temple, but be steadfast and obey the Prophets, who encourage you to that.

Geneva Bible: Zec 8:10

For before these days there was no hire for ^{( g )} man, nor any hire for beast; neither [was there any] peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.

^{( g )} For God cursed your work, so that neither man nor beast had profit from their labours.

Geneva Bible: Zec 8:14

For thus saith the LORD of hosts; As I thought to punish ^{( h )} you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:

^{( h )} Read (Eze 18:20).

Geneva Bible: Zec 8:15

So again have I thought in these days ^{( i )} to do good to Jerusalem and to the house of Judah: fear ye not.

^{( i )} Which declares that man cannot turn to God until he changes man's heart by his Spirit, and so begin to do good to them, which is to pardon his sins and to give him his graces.

Geneva Bible: Zec 8:19

Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the ^{( k )} tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.

^{( k )} Which fast was appointed when the city was besieged, and was the first fast of these four. And here the prophet shows that if the Jews will repent, and turn wholly to God, they will have no more occasion to fast, or to show signs of heaviness, for God will send them joy and gladness.

Geneva Bible: Zec 8:20

Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come ^{( l )} people, and the inhabitants of many cities:

^{( l )} He declares the great zeal that God would give the Gentiles to come to his Church, and to unite with the Jews in his true religion, which would be in the kingdom of Christ.

Commentary -- Verse Range Notes

TSK Synopsis: Zec 8:1-23

1 The restoration of Jerusalem.

9 They are encouraged to build the temple by God's favour to them.

16 Good works are required of them.

18 Joy and enlargement are promised.

MHCC: Zec 8:1-8

The sins of Zion were her worst enemies. God will take away her sins, and then no other enemies shall hurt her. Those who profess religion must adorn their profession by godliness and honesty. When become a city of truth and a mountain of holiness, Jerusalem is peaceable and prosperous. Zec 8:4, Zec 8:5, beautifully describe a state of great outward peace, attended with plenty, temperance, and contentment. The scattered Israelites shall be brought together from all parts. God will never leave nor forsake them in a way of mercy, for this he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were partly fulfilled in the Jewish church, betwixt the captivity and the time of Christ's coming; and they had fuller accomplishment in the gospel church; but the full import must be as to the future times of the Christian church, or the future restoration of the Jews. With men this is impossible, but with God all things are possible; so far are God's thoughts and ways above ours. In the present low state of vital godliness, we can hardly conceive that so complete a change can be made; but a change thus extensive and glorious, can be brought to pass by the almighty power of the new-creating Spirit, in less time than he was pleased to employ in creating the world. Let the hands of all who labour in the cause of the gospel be strong, serving the Lord in true holiness, assured that their labour shall not be in vain.

MHCC: Zec 8:9-17

Those only who lay their hands to the plough of duty, shall have them strengthened with the promises of mercy: those who avoid their fathers' faults have the curse turned into a blessing. Those who believed the promises, were to show their faith by their works, and to wait the fulfilment. When God is displeased, he can cause trade to decay, and set every man against his neighbour; but when he returns in mercy, all is happy and prosperous. Surely believers in Christ must not trifle with the exhortation to put away lying, and to speak every man peace with his neighbour, to hate what the Lord hates, and to love that wherein he delights.

MHCC: Zec 8:18-23

When God comes towards us in ways of mercy, we must meet him with joy and thankfulness. Therefore be faithful and honest in all your dealings; and let it be a pleasure to you to be so, though thereby you come short of the gains others get dishonestly; and, as much as in you lies, live peaceably with all men. Let the truths of God rule in your heads, and let the peace of God rule in your hearts. Thus the ancient servants of God drew the notice of heathen neighbours, whose prejudices were softened. A great increase to the church shall be made. Hitherto the Jews had been prone to learn the idolatries of other nations: what more unlikely than that they should teach religion to their conquerors, and to all the principal nations of the earth! Yet this is expressly foretold, and it came to pass. Hitherto the prophecy has been wonderfully fulfilled, and no doubt future events will explain it further. It is good to be with those who have God with them; if we take God for our God, we must take his people for our people, and be willing to take our lot with them. But let not any one think that mere zeal, either for Jews or Gentiles, will stand in the place of personal religion. Let us be living epistles of Christ, known and read of all men, so that others may wish to go with us, and to have their portion with us in the realms of bliss.

Matthew Henry: Zec 8:1-8

The prophet, in his foregoing discourses, had left his hearers under a high charge of guilt and a deep sense of wrath; he had left them in a melancholy view of the desolations of their pleasant land, which was the effect of their fathers' disobedience; but because he designed to bring them to repentance, not to drive them to despair, he here sets before them the great things God had in store for them, encouraging them hereby to hope that their case of conscience would shortly determine itself and that God's providence would as loudly call them to joy and gladness as ever it called them to fasting and mourning. It is here promised,

I. That God will appear for Jerusalem, and will espouse and plead her cause. 1. He will be revenged on Zion's enemies (Zec 8:2): I was jealous for Zion, or of Zion; that is, "I have of late been heartily concerned for her honour and interests, with great jealousy. The great wrath that was against her (Zec 7:12) now turns against her adversaries. I am now jealous for her with great fury, and can no more bear to have her abused in her afflictions than I could bear to be abused by her provocations."This he had said before (Zec 1:14, Zec 1:15), that they might promise themselves as much from the power of his anger, when it was turned for them, as they had felt from it when it was against them. The sins of Zion were her worst enemies, and had done her the most mischief; and therefore God, in his jealousy for her honour and comfort, will take away her sins, and then, whatever other enemies injured her, it was at their peril. 2. He will be resident in Zion's palaces (Zec 8:3): " I have returned to Zion, after I had seemed so long to stand at a distance, and I will again dwell in the midst of Jerusalem as formerly."This secures to them the tokens of his presence in his ordinances and the instances of his favour in his providences.

II. That there shall be a wonderful reformation in Jerusalem, and religion, in the power of it, shall prevail and flourish there. " Jerusalem, that has dealt treacherously both with God and man, shall become so famous for fidelity and honesty that it shall be called and known by the name of a city of truth, and the inhabitants of it shall be called children that will not lie. The faithful city has become a harlot (Isa 1:21), but shall now become a faithful city again, faithful to the God of Israel and to the worship of him only."This was fulfilled; for the Jews after the captivity, though there was much amiss among them, were never guilty of idolatry. Jerusalem shall be called the mountain of the Lord of hosts, owning him and owned by him, and therefore the holy mountain, cleared from idols and consecrated to God, and not, as it had been, the mount of corruption, 2Ki 23:13. Note, The city of God ought to be a city of truth and the mountain of the Lord of hosts a holy mountain. Those that profess religion, and relation to God, must study to adorn their profession by all instances of godliness and honesty.

III. That there shall be in Jerusalem a great increase of people, and all the marks and tokens of a profound tranquillity, When it has become a city of truth and a mountain of holiness, it is then peaceable and prosperous, and every thing in it looks bright and pleasant. 1. You may look with pleasure upon the generation that is going off the stage, and see them fairly quitting it in the ordinary course of nature, and not driven off from it by war, famine, or pestilence (Zec 8:4): In the streets of Jerusalem, that had been filled with the bodies of the slain, or deserted and left desolate, shall now dwell old men and old women, who have not been cut off by untimely deaths (either through their own intemperance or God's vengeance), but have the even thread of their days spun out to a full length; they shall feel no distemper but the decay of nature, and go to their grave in a full age, as a shock of corn in his season. They shall have every one his staff in his hand, for very age, to support him, as Jacob, who worshipped, leaning upon the top of his staff, Heb 11:21. Old age needs a support, and should not be ashamed to use it, but should furnish itself with divine graces, which will be the strength of the heart and a better support than a staff in the hand. Note, The hoary head, as it is a crown of glory to those that wear it, so it is to the places where they live. It is a graceful thing to a city to see abundance of old people in it; it is a sign, not only of the healthfulness of the air, but of the prevalence of virtue and the suppression and banishment of those many vices which cut off the number of men's months in the midst; it is a sign, not only that the climate is temperate, but that the people are so. 2. You may look with as much pleasure upon the generation that is rising up in their room (Zec 8:5): The streets of the city shall be full of boys and girls playing in the streets. This intimates, (1.) That they shall be blessed with a multitude of children; their families shall increase and multiply, and replenish the city, which was an early product of the divine blessing, Gen 1:28. Happy the man, happy the nation, whose quiver is full of these arrows! They shall have of both sexes, boys and girls, in whom their families shall afterwards be joined, and another generation raised up. (2.) That their children shall be healthful, and strong, and active; their boys and girls shall not lie sick in bed, or sit pining in the corner, but (which is a pleasant sight to parents) shall be hearty and cheerful, and play in the streets. It is their pleasant playing age; let us not grudge it to them; much good may it do them and no harm. Evil days will come time enough, and years of which they will say that they have no pleasure in them, in consideration of which they are concerned not to spend all their time in play, but to remember their Creator. (3.) That they shall have great plenty, meat enough for all their mouths. In time of famine we find the children swooning as the wounded, in the streets of the city, Lam 2:11, Lam 2:12. If they are playing in the streets, it is a good sign that they want for nothing. (4.) That they shall not be terrified with the alarms of war, but enjoy a perfect security. There shall be no breaking in of invaders, no going out of deserters, no complaining in the streets (Psa 144:14); for, when there is playing in the streets, it is a sign that there is little care or fear there. Time was when the enemy hunted their steps so closely that they could not go in their streets (Lam 4:18), but now they shall play in the streets and fear no evil. (5.) That they shall have love and peace among themselves. The boys and girls shall not be fighting in the streets, as sometimes in cities that are divided into factions and parties the children soon imbibe and express the mutual resentments of the parents; but they shall be innocently and lovingly playing in the streets, not devouring, but diverting, one another. (6.) That the sports and diversions used shall be all harmless and inoffensive; the boys and girls shall have no other play than what they are willing that persons should see in the streets, no play that seeks corners, no playing the fool, or playing the wanton, for it is the mountain of the Lord, the holy mountain, but honest and modest recreations, which they have no reason to be ashamed of. (7.) That childish youthful sports shall be confined to the age of childhood and youth. It is pleasing to see the boys and girls playing in the streets, but it is ill-favoured to see men and women playing there, who should fill up their time with work and business. It is well enough for children to be sitting in the market-place, crossing questions (Mat 11:16, Mat 11:17), but it is no way fit that men, who are able to work in the vineyard, should stand all the day idle there, Mat 20:3.

IV. That the scattered Israelites shall be brought together again from all parts whither they were dispersed (Zec 8:7): " I will save my people from the east country, and from the west; I will save them from being lost, or losing themselves, in Babylon, or in Egypt, or in any other country whither they were driven."They shall neither be detained by the nations among whom they sojourn nor shall they incorporate with them; but I will save them, will separate them, and will bring them to their own land again; by the prosperity of their land I will invite them back, and at the same time incline them to return; and they shall dwell in the midst of Jerusalem, shall choose to dwell there, because it is the holy city, though, upon many other accounts, it was more eligible to dwell in the country; and therefore we find (Neh 11:2) that the people blessed all the men who willingly offered themselves to dwell at Jerusalem.

V. That God would renew his covenant with them, would be faithful to them and make them so to him: They shall be my people and I will be their God. That is the foundation and crown of all these promises, and is inclusive of all happiness. They shall obey God's laws, and God will secure and advance all their interests. This contract shall be made, shall be new-made, in truth and in righteousness. Some think that the former denotes God's part of the covenant (he will be their God in truth, he will make good all his promises of favour to them) and the latter man's part of the covenant - they shall be his people in righteousness, they shall be a righteous people and shall abound in the fruits of righteousness, and shall not, as they have done, deal treacherously and unjustly with their God. See Hos 2:19, Hos 2:20. God will never leave nor forsake them in a way of mercy, as he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were fulfilled in the flourishing state of the Jewish church, for some ages, between the captivity and Christ's time; they were to have a further and a fuller accomplishment in the gospel-church, that heavenly Jerusalem, which is from above, is free, and is the mother of us all; but the fullest accomplishment of all will be in the future state.

All these precious promises are here ratified, and the doubts of God's people silenced, with that question (Zec 8:6): " If it be marvellous in the eyes of this people, should it be marvellous in my eyes? If it seem unlikely to you that ever Jerusalem should be thus repaired, should be thus replenished, is it therefore impossible with God?"The remnant of this people (and God's people in this world are but a remnant), being few and feeble, thought all this was too good news to be true, especially in these days, these difficult days, these cloudy and dark days. Considering how bad the times are, it is highly improbable, it is morally impossible, they should ever come to be so good as the prophet speaks. How can these things be? How can dry bones live? But should it therefore appear so in the eyes of God? Note, We do both God and ourselves a deal of wrong if we think that, when we are nonplussed, he is so, and that he cannot get over the difficulties which to us seem insuperable. With men this is impossible; but with God all things are possible; so far are God's thoughts and ways above ours.

Matthew Henry: Zec 8:9-17

God, by the prophet, here gives further assurances of the mercy he had in store for Judah and Jerusalem. Here is line upon line for their comfort, as before there was for their conviction. These verses contain strong encouragements with reference to the difficulties they now laboured under. And we may observe,

I. Who they were to whom these encouragements did belong - to those who, in obedience to the call of God by his prophets, applied in good earnest to the building of the temple (Zec 8:9): " Let your hands be strong, that are busy at work for God, you that hear in these days these words by the mouth of the prophets, and are not disobedient to them as your fathers were, in the former days, to the words of those prophets that were sent to them. You may take the comfort of the promises, and shall have the benefit of them, who have obeyed the precepts given you in the day that the foundation of the house of the Lord was laid, when you were told that, having begun with it, you must go on, that the temple might be built; God told you that you must go on with it, and you have laboured hard at it for some time, in obedience to the heavenly vision. Now you are those whose hands must be strengthened and whose hearts must be comforted, with these precious promises; to you is the word of this consolation sent."Note, Those, and those only, that are employed for God, may expect to be encouraged by him; those who lay their hands to the plough of duty shall have them strengthened with the promises of mercy; and those who avoid their fathers' faults, not only cut off the entail of the curse, but have it turned into a blessing.

II. What the discouragements were which they had hitherto laboured under, Zec 8:10. These are mentioned as a foil to the blessings God was now about to bestow upon them, to make them appear the more strange, to the glory of God, and the more sweet, to their comfort. The truth was the times had long been very bad, and the calamities and difficulties of them were many and great. 1. Trade was dead; there was nothing to be done and therefore nothing to be got. Before these days of reformation began there was no hire for man, nor any hire for beasts. The fruits of the earth (though it had long lain fallow, and therefore, one would think, should have been the more fertile) were thin and poor, so that the husbandman had no occasion to hire harvest people to reap his corn, nor teams to carry it home, for he could be scarcely said to have any. Merchants had no goods to import or export, so that they needed not to hire either men or beasts; hence the poor people, who lived by their labour, had no way of getting bread for themselves and their families. 2. Travelling was dangerous, so that all commerce both by sea and land was cut off; nay, none durst stir abroad so much as to visit their friends, for their was no peace to him that went out, or came in, because of the affliction. The Samaritans, and Ammonites, and their other evil neighbours, made inroads upon them in small parties, and seized all they could lay their hands on; the roads were infested with highwaymen, and both city and country with housebreakers; so that neither men's persons nor their goods were safe at home or abroad. 3. There was no such thing as friendship or good neighbourship among them: I set all men every one against his neighbour. In this there was a great deal of sin, for these wars and fightings came from men's lust, and this God was not the author of; but there was in it a great deal of misery also, and so God was in it a just avenger of their disobedience to him; because they were of an evil spirit towards him, a spirit of contradiction to his laws, God sent among them an evil spirit, to make them vexatious one to another. Those that throw off the love of God forfeit the comfort of brotherly love.

III. What encouragement they shall now have to proceed in the good work they are about, and to hope that it shall yet be well with them: "Thus and thus you have been harassed and afflicted, but now God will change his way towards you, Zec 8:11. Now that you return to your duty God will comfort you according to the time that he has afflicted you; the ebbing tide shall flow again."1. God will not proceed in his controversy with them; I will not be to them as in the former days. Note, It is with us well or ill according as God is to us; for every creature is that to us which he makes it to be. And, if we walk not contrary to God as in the former days, he will not walk contrary to us as in the former days; for it is only with the froward that he will wrestle. 2. They shall have great plenty and abundance of all goods things (Zec 8:12): The seed sown shall be prosperous, and yield a great increase; the vine shall give her fruit, which makes glad the heart, and the ground its products, which strengthen the heart; they shall have all they can desire, not only for necessity, but for ornament and delight. The heavens shall give their dew, without which the earth would not yield her increase, which is a constant intimation to us of the beneficence of the God of heaven to men on earth and of their dependence on him. It is said of a sweeping rain that it leaves no food (Pro 28:3); but here the gentle dew waters the earth, that it may give seed to the sower and bread to the eater. And thus God will cause the remnant of this people to possess all these things. They are but a remnant, a residue, very few, one would think scarcely worth looking after; but, now that they are at work for God, he will take care that they shall want nothing which is fit for them. This confirms what the prophet's colleague had said, a little before (Hag 2:16, Hag 2:19), From this day will I bless you. Note, God's people, that serve him faithfully, have great possessions. " All is yours, for you are Christ's."3. They shall recover their credit among their neighbours (Zec 8:13): You were a curse among the heathen. Every one censured and condemned them, spoke ill of them, and wished ill to them, upon the account of the great disgrace that they were under; some think that they were made a form of execration, so that if a man would load his enemy with the heaviest curse he would say, God make thee like a Jew! "But now, I will save you, and you shall be a blessing. Your restoration shall be as much taken notice of to your honour as ever your desolation and dispersion were to your reproach; you shall be applauded and admired as much as ever you were vilified and run down, shall be courted and caressed as much as ever you were slighted and abandoned."Most men smile or frown upon their neighbours according as Providence smiles or frowns upon them; but those whom God plainly blesses as his own, shows favour to and puts honour upon, we ought also to respect and be kind to. The blessed of the Lord are the blessing of the land, and should be so accounted by us. This is here promised to the house both of Israel and Judah; for many of the ten tribes returned out of captivity with the two tribes, and shared with them in those blessings; and, it is probable, besides what came at first, many, very many, flocked to them afterwards, when they saw their affairs take this turn. 4. God himself will determine to do them good, Zec 8:14, Zec 8:15. All their comforts take rise from the thoughts of the love that God had towards them, Jer 29:11. Compare these promises with the former threatenings. (1.) When they provoked him to anger with their sins, he said that he would punish them, and so he did; it was his declared purpose to bring destroying judgments upon them, and, because they repented not of their rebellions against him, he repented not of his threatenings against them, but let the sentence of the law take its course. Note, God's punishing sinners is never a sudden and hasty resolve, but is always the product of thought, and there is a counsel in that part of the will of God. If the sinner turn not, God will not turn. (2.) Now that they pleased him with their services; he said that he would do them good; and will he not be as true to his promises as he was to his threatenings? No doubt he will: " So again have I thought to do well to Jerusalem in those days, when you begin to hearken to the voice of God speaking to you by his prophets; and these thoughts also shall be performed."

IV. The use they are to make of these encouragements.

1. Let them take the comfort which these promises give to them: Fear you not (Zec 8:15); let your hands be strong (Zec 8:9); and both together (Zec 8:13), Fear not, but let your hands be strong. (1.) The difficulties they met with in their work must not drive them from it, nor make them go on heavily in it, for the issue would be good and the reward great. Let this therefore animate them to proceed with vigour and cheerfulness. (2.) The dangers they were exposed to from their enemies must not terrify them; those that have God for them, engaged to do them good, need not fear what man can do against them.

2. Let them do the duty which those promises call for from them, Zec 8:16, Zec 8:17. The very same duties which the former prophets pressed upon their fathers from the consideration of the wrath threatened (Zec 7:9, Zec 7:10) this prophet presses upon them from the consideration of the mercy promised: "Leave it to God, to perform for you what he has promised, in his own way and time, but upon condition that you make conscience of your duty. These are the things then that you shall do; this is your part of the covenant; these are the articles which you are to perform, fulfil, and keep, that you may not put a bar in your own door and stop the current of God's favours."(1.) "You must never tell a lie, but always speak as you think, and as the matter is, to the best of your knowledge: Speak you every man the truth to his neighbour, both in bargains and in common converse; dread every word that looks like a lie."This precept the apostle quotes (Eph 4:25), and backs it with this reason, We are members one of another. (2.) Those that are entrusted with the administration of public justice must see to it, not only that none be wronged by it, but that those who are wronged be righted by it: Execute the judgment of truth and peace in your gates. Let the judges that sit in the gates in all their judicial proceedings have regard both to truth and to peace; let them take care to do justice, to accommodate differences, and to prevent vexatious suits. it must be a judgment of truth in order to peace, and making those friends that were at variance, and a judgment of peace as far as is consistent with truth, and no further. (3.) No man must bear malice against his neighbour upon any account; this is the same with what we had Zec 7:10. We must not only keep our hands from doing evil, but we must watch over our hearts, that they imagine not any evil against our neighbour, Pro 3:29. Injury and mischief must be crushed in the thought, in the embryo. (4.) Great reverence must be had for an oath, and conscience made of it: "Never take a false oath, nay, love no false oath; that is, hate it, dread it, keep at a distance from it. Love not to impose oaths upon others, lest they swear falsely; love not that any should take a false oath for your benefit, and forswear themselves to do you a kindness."A very good reason is annexed against all these corrupt and wicked practices: "For all these are things that I hate, and therefore you must hate them if you expect to have God your friend."These things here forbidden are all of them found among the seven things which the Lord hates, Pro 6:16-19. Note, We must forbear sin, not only because God is angry at it, and therefore it is dangerous to us, but because he hates it, and therefore it ill becomes us and is a very ungrateful thing.

Matthew Henry: Zec 8:18-23

These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple.

I. That a happy period should be put to their fasts, and there should be no more occasion for them, but they should be converted into thanksgiving days, Zec 8:19. This is a direct answer to the enquiry concerning their fasts, Zec 7:3. Those of them that fasted in hypocrisy had their doom in the foregoing chapter, but those that in sincerity humbled themselves before God, and sought his face, have here a comfortable assurance given them of a large share in the happy times approaching. The four yearly fasts which they had religiously observed should be to the house of Judah joy and gladness, and solemn feasts, and those cheerful ones. Note, Joyous times will come to the church after troublous times; if weeping endure for more than a night, and joy come not next morning, yet the morning will come that will introduce it at length. And, when God comes towards us in ways of mercy, we must meet him with joy and thankfulness; when God turns judgments into mercies we must turn fasts into festivals, and thus walk after the Lord. And those who sow in tears with Zion shall reap in joy with her; those who submit to the restraints of her solemn fasts while they continue shall share in the triumphs of her cheerful feasts when they come, Isa 66:10. The inference from this promise is, " Therefore love the truth and peace; be faithful and honest in all your dealings, and let it be a pleasure to you to be so, though thereby you cut yourselves short of those gains which you see others get dishonestly; and, as much as in you lies, live peaceably with all men, and be in your element when you are in charity. Let the truths of God rule in your heads, and let the peace of God rule in your hearts."

II. That a great accession should be made to the church by the conversion of many foreigners, Zec 8:20-23. This was fulfilled but in part when, in the latter times of the Jewish church, there were abundance of proselytes from all the countries about, and some that lay very remote, who came yearly to worship at Jerusalem, which added very much both to the grandeur and wealth of that city, and contributed greatly to the making of it so considerable as it came to be before our Saviour's time, though now it was but just peeping out of its ruins. But it would be accomplished much more fully in the conversion of the Gentiles to the faith of Christ, and the incorporating of them with the believing Jews in one great body, under Christ the head, a mystery which is made manifest by the scriptures of the prophets (Rom 16:26), and by this among the rest, which makes it strange that when it was accomplished it was so great a surprise and stumbling-block to the Jews. Observe,

1. Who they are that shall be added to the church - people, and the inhabitants of many cities (Zec 8:20); not only a few ignorant country people that may be easily imposed upon, or some idle people that have nothing else to do, but intelligent inquisitive citizens, men of business and acquaintance with the world, shall embrace the gospel of Christ; yea, many people and strong nations (Zec 8:22), some of all languages, Zec 8:23. By this it appears that they are brought into the church, not by human persuasion, for they are of different languages, not by external force, for they are strong nations, able to have kept their ground if they had been so attacked, but purely by the effectual working of divine truth and grace. Note, God has his remnant in all parts; and in the general assembly of the church of the first-born some will be found out of all nations and kindreds, Rev 7:9.

2. How their accession to the church is described: They shall come to pray before the Lord and to seek the Lord of hosts (Zec 8:21); and, to show that this is the main matter in which their conversion consists, it is repeated (Zec 8:22): They shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. No mention is made of their offering sacrifices, not only because these were not expected from the proselytes of the gate, but because, when the Gentiles should be brought in, sacrifice and offering should be quite abolished. See who are to be accounted converts to God and members of the church: and all that are converts to God are members of the church. (1.) They are such as seek the Lord of hosts, such as enquire for God their Maker, covet and court his favour, and are truly desirous to know his mind and will and sincerely devoted to his honour and glory. This is the generation of those that seek him. (2.) They are such as pray before the Lord, - such as make conscience, and make a business, of the duty of prayer, - such as dare not, would not, for all the world, live without it, - such as by prayer pay their homage to God, own their dependence upon him, maintain their communion with him, and fetch in mercy and grace from him. (3.) They are such as herein have an eye to the divine revelation and institution, which is signified by their doing this in Jerusalem, the place which God had chosen, where his word was, where his temple was, which was a type of Christ and his mediation, which all faithful worshippers will have a believing regard to.

3. How unanimous they shall be in their accession to the church, and how zealous in exciting one another to it (Zec 8:21): The inhabitants of one city shall go to another, as formerly when they went up from all parts of the country to worship at the yearly feasts; and they shall say, Let us go speedily to pray before the Lord; I will go also. This intimates, (1.) That those who are brought into an acquaintance with Christ themselves should do all they can to bring others acquainted with him; thus Andrew invited Peter to Christ and Philip invited Nathanael. True grace hates monopolies. (2.) That those who are duly sensible of their need of Christ, and of the favour of God through him, will stir up themselves and others without delay to hasten to him: " Let us go speedily to pray; it is for our lives, and the lives of our souls, that we are to petition, and therefore it concerns us to lose no time; in a matter of such moment delays are dangerous."(3.) That our communion with God is very much assisted and furthered by the communion of saints. It is pleasant to go to the house of God in company (Psa 55:14), with the multitude (Psa 42:4), and it is of good use to those that do so to excite one another to go speedily and lose no time; we should be glad when it is said to us, Let us go, Psa 122:1. As iron sharpens iron, so may good men sharpen the countenances and spirits one of another in that which is good. (4.) That those who stir up others to that which is good must take heed that they do not turn off, or tire, or draw back themselves; he that says, Let us go, says, I will go also. What good we put others upon doing we must see to it that we do ourselves, else we shall be judged out of our own mouths. Not, "Do you go, and I will stay at home;"but, "Do you go, and I will go with you.""A singular pattern (says Mr. Pemble) of zealous charity, that neither leaves others behind nor turns others before it."

4. Upon what inducement they shall join themselves to the church, not for the church's sake, but for his sake who dwells in it (Zec 8:23): Ten men of different nations and languages shall take hold of the skirt of him that is a Jew, begging of him not to outgo them, but to take them along with him. This intimates the great honour they have for a Jew, as one of the chosen people of God, and therefore well worthy their acquaintance; they cannot all come to take him by the hand, or embrace him in their arms, but are ambitious to take hold of the skirt of his robe, to touch the hem of his garment, saying, We will go with you, for we have heard that God is with you. The gospel was preached to the Jews first (for of that nation the apostles were) and by them it was carried to the Gentiles. St. Paul was a Jew whose skirt many took hold of when they welcomed him as an angel of God, and begged him to take them along with him to Christ; thus the Greeks took hold of Philip's skirt, saying, Sir, we would see Jesus, Joh 12:21. Note, It is the privilege of the saints that they have God with them, have him among them - the knowledge, and fear, and worship of him; they have his favour and gracious presence, and this should invite us into communion with them. It is good being with those who have God with them, and those who join themselves to the Lord must join themselves to his disciples; if we take God for our God, we must take his people for our people, cast in our lot among them, and be willing to take our lot with them.

Keil-Delitzsch: Zec 8:7-8

Zec 8:7. "Thus saith Jehovah of hosts, Behold, I save my people out of the land of the rising and out of the land of the setting of the sun. Zec 8:8. And I bring them hither, and they will dwell in the midst of Jerusalem, and will be my people, and I shall be their God, in truth and righteousness." The deliverance of the people of God out of the heathen lands did indeed commence with the return of a body of exiles from Babylon under the guidance of Zerubbabel, but their deliverance out of all the countries of the earth is still in the future. Instead of all countries, the land of the rising (the east) and the land of the setting (the west) are individualized (cf. Psa 50:1; Psa 113:3; Isa 59:19; Mal 1:11). This deliverance is first effected through the Messiah. This is indisputably evident from the words, "I bring them to Jerusalem,"by which of course we cannot understand the earthly Jerusalem, since that would not furnish space enough for the Jews scattered throughout all the world, but the open and enlarged Jerusalem mentioned in Zec 2:8, i.e., the Messianic kingdom of God. Then will those who have been gathered together out of all the countries of the earth become in truth God's nation. Israel was the nation of Jehovah, and Jehovah was also Israel's God from the time of the establishment of the old covenant at Sinai (Exodus 24). This relation is to be restored in the future, "in truth and righteousness."This is the new feature by which the future is to be distinguished from the present and the past. The words "in truth and righteousness"belong to the two clauses, "they shall be"and "I will be."For the fact itself, compare Hos 2:21-22; and for the expression, Isa 48:1 and 1Ki 3:6.

Keil-Delitzsch: Zec 8:9-10

After these promises the prophet admonishes the people to be of good courage, because the Lord will from henceforth bestow His blessing upon them. Zec 8:9. "Thus saith Jehovah of hosts, Let your hands be strong, ye that hear in these days these words from the mouth of the prophets, on the day that the foundation of the house of Jehovah of hosts was laid, the temple, that it may be built. Zec 8:10. For before those days there were no wages for the men, and no wages of cattle; and whoever went out and in had no peace because of the oppressor: and I drove all men, one against the other. Zec 8:11. But now I am not as in the former days to the remnant of this people, is the saying of Jehovah of hosts. Zec 8:12. But the seed of peace, the vine, shall yield its fruit, and the land shall yield its produce, and the heaven give its dew; and to the remnant of this people will I give all this for an inheritance." Having the hands strong, is the same as taking good courage for any enterprise (thus in Jdg 7:11; 2Sa 2:7, and Eze 22:14). This phrase does not refer specially to their courageous continuation of the building of the temple, but has the more general meaning of taking courage to accomplish what the calling of each required, as Zec 8:10-13 show. The persons addressed are those who hear the words of the prophets in these days. This suggests a motive for taking courage. Because they hear these words, they are to look forward with comfort to the future, and do what their calling requires. The words of the prophets are the promises which Zechariah announced in Zec 8:2-8, and his contemporary Haggai in ch. 2. It will not do to take the plural נביאים in a general sense, as referring to Zechariah alone. For if there had been no prophet at that time beside Zechariah, he could not have spoken in general terms of prophets. By the defining phrase, who are or who rose up at the time when the foundation of the temple was laid, these prophets are distinguished from the earlier ones before the captivity (Zec 7:7, Zec 7:12; Zec 1:4), and their words are thereby limited to what Haggai and Zechariah prophesied from that time downwards. בּיום does not stand for מיּום (Hitzig), but yōm is used in the general sense of the time at which anything does occur or has occurred. As a more precise definition of יום יסּד the word להבּנות is added, to show that the time referred to is that in which the laying of the foundation of the temple in the time of Cyrus became an eventful fact through the continuation of the building. In Zec 8:10. a reason is assigned for the admonition to work with good courage, by an exhibition of the contrast between the present and the former times. Before those days, sc. when the building of the temple was resumed and continued, a man received no wages for his work, and even the cattle received none, namely, because the labour of man and beast, i.e., agricultural pursuits, yielded no result, or at any rate a most meagre result, by no means corresponding to the labour (cf. Hag 1:9, Hag 1:9-11; Hag 2:16, Hag 2:19). The feminine suffix attached to איננּה refers with inexactness to the nearest word הבּהמה , instead of the more remote שׂכר (cf. Ewald, §317, c ). In addition to this, on going out and coming in, i.e., when pursuing their ordinary avocations, men came everywhere upon enemies or adversaries, and therefore there was an entire absence of civil peace. הצּר is not an abstract noun, "oppression"(lxx, Chald., Vulg.), but a concrete, "adversary,"oppressor, though not the heathen foe merely, but, as the last clause of Zec 8:10 shows, the adversaries in their own nation also. In ואשׁלּח the ו is not a simple copula, but the ו consec. with the compensation wanting, like wa'agaareesh in Jdg 6:9 (cf. Ewald, §232, h ); and שׁלּח , to send, used of a hostile nation, is here transferred to personal attacks on the part of individuals.

Keil-Delitzsch: Zec 8:11-12

But now the Lord will act differently to His remaining people, and bless it again with a fruitful harvest of the fruits of the field and soil. כּי in Zec 8:12, "for,"after a negative clause, "but." זרע השּׁלום , not the seed will be secure (Chald., Pesh.), but the seed of peace, viz., the vine. This is so designated, not because there is a b^e râkhâh in the grape (Isa 65:8); but because the vine can only flourish in peaceful times, and not when the land is laid waste by enemies (Koehler). On the words which follow, compare Lev 26:4., Psa 67:7; Hag 1:10; Hag 2:19. "Future abundance will compensate for the drought and scarcity of the past"(Jerome).

Keil-Delitzsch: Zec 8:13

The whole blessing is finally summed up in one expression in Zec 8:13 : " And it will come to pass, as ye were a curse among the nations, O house of Judah and house of Israel, so will I endow you with salvation, that ye may be a blessing. Fear not, let your hands be strong." The formula, to be a curse among the nations, is to be interpreted according to Jer 24:9; Jer 25:9; Jer 42:18; 2Ki 22:19, as equivalent to being the object of a curse, i.e., so smitten by God as to serve as the object of curses. In harmony with this, the phrase to "become a blessing"is equivalent to being so blessed as to be used as a benedictory formula (cf. Gen 48:22; Jer 29:22). This promise is made to the remnant of Judah and Israel, and therefore of all the twelve tribes, who are to become partakers of the future salvation in undivided unity (cf. Zec 9:10, Zec 9:13; Zec 10:6; Zec 11:14). Israel is therefore to look forward to the future without alarm.

Keil-Delitzsch: Zec 8:14-17

The ground upon which this promise rests is given in Zec 8:14 and Zec 8:15, and it is closed in Zec 8:16 and Zec 8:17 by the addition of the condition upon which it is to be fulfilled. Zec 8:14. "For thus saith Jehovah of hosts: As I thought to do evil to you, when your fathers were angry with me, saith Jehovah of hosts, and repented not; Zec 8:15. So have I purposed again in these days to do good to Jerusalem and to the house of Judah. Fear ye not. Zec 8:16. These are the words that ye are to do: speak truth every one to his neighbour; truth and judgment of peace judge ye in your gates. Zec 8:17. And let not one devise the evil of his neighbour, and love not the oath of deceit: for all this, I hate it, is the saying of Jehovah." As the time of punishment by exile came upon Israel through the decree of God, so is it now a decree of the Lord to show good to Judah. In שׁבתּי זממתּי the שׁבתּי takes the place of the adverbial idea "again."The people have therefore no need to fear, if they are only diligent in practising truth, righteousness, and love to their neighbour. God required the same of the fathers (Zec 7:9-10). Mishpat shâlōm is such an administration of justice as tends to promote peace and establish concord between those who are at strife. "In your gates,"where courts of justice were held (cf. Deu 21:19; Deu 22:15, etc.). The את before כּל־אלּה in Zec 8:17 may be accounted for from a kind of attraction, inasmuch as by the insertion of אשׁר the object "all this"is separated from the verb, to bring it out with emphasis: "As for all this, it is what I hate."Compare the similar use of 'ēth in Hag 2:5, and Ewald, §277, d .

Keil-Delitzsch: Zec 8:18-19

The last word of God gives, in connection with what precedes, the direct answer to the inquiry concerning the fast-days, and consists of three sayings, Zec 8:19, Zec 8:20, and Zec 8:23, of which the second and third explain the contents of the first more clearly. Zec 8:18 is the same as Zec 8:1 and Zec 8:7 and Zec 4:8. Zec 8:19. "Thus saith Jehovah of hosts: The fasting of the fourth, and the fasting of the fifth, and the fasting of the seventh, and the fasting of the tenth (months), will become pleasure and joy to the house of Judah, and good feasts. But truth and peace ye should love." On the fast-days mentioned, compare the exposition of Zec 7:3. These fast-days the Lord will turn into days of joy and cheerful feast-days - namely, by bestowing upon them such a fulness of salvation, that Judah will forget to commemorate the former mournful events, and will only have occasion to rejoice in the blessings of grace bestowed upon it by God; though only when the condition mentioned in Zec 8:16 and Zec 8:17 has been fulfilled.

(Note: Luther aptly observes: "Keep only what I command, and let fasting alone. Yea, if ye keep my commandments, not only shall such fasts be over and come to an end; but because I will do so much good to Jerusalem, all the affliction, for which ye have chosen and kept such fasting, shall be so forgotten, that ye will be transported with joy when ye think of your fasting, and of the heart's grief on account of which ye fasted for the time,"etc.)

Keil-Delitzsch: Zec 8:20-22

Zec 8:20. "Thus saith Jehovah of hosts: Yet will nations come, and inhabitants of many cities. Zec 8:21. And the inhabitants of one (city) will go to another, and say, 'We will go, go away, to supplicate the face of Jehovah, and to seek Jehovah of hosts.' 'I will also go.' Zec 8:22. And many peoples and strong nations will come, to seek Jehovah of hosts in Jerusalem, and to supplicate the face of Jehovah." These verses do not announce a further or second glorification, which God has designed for His people, but simply indicate the nature and magnitude of the salvation appointed for Israel, through which its fast-days will be turned into days of joy. Hitherto Israel had kept days of mourning and fasting on account of the destruction of Jerusalem and the temple; but in the future the Lord will so glorify His city and His house, that not only will Israel keep joyful feasts there, but many and strong heathen nations will go to the house of God, to seek and worship the God of hosts. עד is used with emphasis, so that it resembles a sentence: "It will still come to pass, that,"etc. This is how אשׁר in Zec 8:21 and Zec 8:23 is to be taken, and not as the introduction to the saying preceded energetically by עד , for which Hitzig is wrong in referring to Mic 6:10. For the fact itself, compare Mic 4:1., Isa 2:2., Jer 16:19. In Zec 8:21 the thought is individualized. The inhabitants of one city call upon those of another. נלכה הלוך , "we will go to supplicate,"etc.; and the population of the other city responds to the summons by saying, "I also will go." חלּות את־פּני , as in Zec 7:2.

Keil-Delitzsch: Zec 8:23

"Thus saith Jehovah of hosts: In those days ten men out of all languages of the nations take hold; they will take hold of the skirt of a Jewish man, saying, We will go with you; for we have heard God is with you." Not only will the heathen then flow to Jerusalem to seek the God of Israel, but they will crowd together to Israel and Judah to be received into fellowship with them as a nation. Ten men from the heathen nations to one Jewish man: so great will be the pressure of the heathen. Ten is used as an indefinite number, denoting a great and complete multitude, as in Gen 31:7; Lev 26:26; Num 14:22, and 1Sa 1:8. For the figure, compare Isa 4:1. והחזיקוּ is a resumption of יחזיקוּ in the form of an apodosis. The unusual combination כּל לשׁנות הגּוים , "all the tongues of the nations,"is formed after Isa 66:18 ( הגּוים והלּשׁנות , "all nations and tongues,"i.e., nations of all languages), and on the basis of Gen 10:20 and Gen 10:31. For נלכה עמּכם , compare Rth 1:16; and for אלהים עמּכם , 2Ch 15:9.

The promise, that the Lord would change the fast-days in the future into days of rejoicing and cheerful feasts, if Israel only loved truth and peace (Zec 8:20), when taken in connection with what is said in Zec 7:5-6 concerning fasting, left the decision of the question, whether the fast-days were to be given up or to be still observed, in the hands of the people. We have no historical information as to the course adopted by the inhabitants of Judah in consequence of the divine answer. All that we know is, that even to the present day the Jews observe the four disastrous days as days of national mourning. The talmudic tradition in Rosh-hashana (f. 18, a, b ), that the four fast-days were abolished in consequence of the answer of Jehovah, and were not restored again till after the destruction of the second temple, is not only very improbable, but is no doubt erroneous, inasmuch as, although the restoration of the days for commemorating the destruction of Jerusalem and the burning of the temple could easily be explained, on the supposition that the second destruction occurred at the same time as the first, it is not so easy to explain the restoration of the fast-days in commemoration of events for which there was no link of connection whatever in the destruction of Jerusalem by the Romans. In all probability, the matter stands rather thus: that after the receipt of this verbal answer, the people did not venture formally to abolish the fast-days before the appearance of the promised salvation, but let them remain, even if they were not always strictly observed; and that at a later period the Jews, who rejected the Messiah, began again to observe them with greater stringency after the second destruction of Jerusalem, and continue to do so to the present time, not because "the prophecy of the glory intended for Israel (Zec 8:18-23) is still unfulfilled"(Koehler), but because "blindness in part is happened to Israel,"so that it has not discerned the fulfilment, which commenced with the appearance of Christ upon earth.

Constable: Zec 7:1--8:23

IV. Messages concerning hypocritical fasting chs. 7--8

A question posed by representative Israelites provided the occasion for God to give four messages that Zechariah collected in the text here. They all deal with the issue of empty ritualism, which the original question introduced.¹⁴¹

"As early as 1:3-6 it was clear that Zechariah was interested in the spiritual renewal of the postexilic community. Here he deals further with this problem. The purpose of chapters 7 and 8 is to impress on the people their need to live righteously in response to their past judgment and future glory."¹⁴²

Constable: Zec 8:1-17

D. Israel's restoration to God's favor 8:1-17

Chapter 8 not only contains two major messages from the Lord (vv. 1-17, 18-23) but 10 minor messages, "a decalogue of divine words,"¹⁵⁵ that make up the two major ones. "Thus says the Lord" introduces each of these minor messages (vv. 2, 3, 4-5, 6, 7-8, 9-13, 14-18, 19, 20-22, 23) each of which contains a promise of future blessing for Israel. These short sayings may have been the texts of different sermons that Zechariah had preached and later wove together because of their similar content.¹⁵⁶

"In the preceding section [ch. 7] Israel was to repent and live righteously after the punishment of her captivity; here [in ch. 8] she is to repent and live righteously because of the promise of her future restoration."¹⁵⁷

The whole chapter presents Israel's eventual restoration and participation in full millennial blessing.¹⁵⁸ The restoration from exile in Zechariah's day was only a precursor of greater future blessing and prosperity.

"Of a total of 36 occurrences of YHWH of hosts' in Zechariah, 15 are in this one oracle [ch. 8], the highest concentration of the phrase in the OT with the possible exception of Malachi. Even more remarkable, it occurs six times in the present passage alone [8:1-8], a passage that focuses narrowly on eschatological restoration. So humanly impossible will that be, it can come to pass only by the resources of the Almighty One."¹⁵⁹

8:1 The Lord's word came to Zechariah.

"The introductory formula lacks the words to me in the original, a fact which suggests that Zechariah was repeating words he had often spoken rather than expressing a new revelation."¹⁶⁰

8:2 Almighty Yahweh had revealed that He was very jealous for the exclusive love and commitment of His people (cf. 1:14). His loving jealousy burned within Him.

". . . YHWH is a jealous God' (Ex. 20:5), one who tolerates no rivals real or imaginary and who is zealous to protect His uniqueness and maintain the allegiance of His people to Himself alone. He is also jealous for His people, that is, He is protective of them against all who would challenge them or claim to be elect alongside them. Therefore, He is zealous to safeguard their interests and come to their defense."¹⁶¹

"The zeal with which God had carried through His chastisement of Israel and then of the nations (1:15, 21) was now burning to restore the covenant bond."¹⁶²

8:3 Yahweh announced that He would return to Zion and reside among His people in Jerusalem again (cf. 1:16; 2:10). When He did, people would call Jerusalem the City of Truth, and they would refer to the temple mount as the Holy Mountain (cf. 14:20-21). Finally the recurring cycle of apostasy followed by punishment would end.

"Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before. Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain."¹⁶³

8:4-5 Then the elderly would feel secure enough to sit in the open streets again, and children would again play in the streets because they would be safe. During the destruction of Jerusalem both of these groups of Israelites had suffered greatly (Lam. 2:21). In other words, Jerusalem would become a place of tranquillity, long life, peace, prosperity, and security for even the most defenseless of her citizens (cf. Isa. 65:20-25). These conditions await the return of Jesus Christ at His second coming.

8:6 Even though these blessings seemed impossible to the people of Zechariah's day, they were not to assume that they would be impossible for the Lord. His promises of blessing were as hard for the returned exiles to believe as His threats of judgment had been for their ancestors previously.

8:7-8 Sovereign Yahweh promised to deliver His people from the distant places in the world where He had scattered them and to bring them back to live in Jerusalem (cf. Isa. 11:11-12; Jer. 30:7-11; 31:7-8).¹⁶⁴ There they would enjoy intimacy with Him, a relationship marked by truth and righteousness. This future Exodus depended on Yahweh's electing grace and His covenant faithfulness just as much as the original Exodus did.

"They will be my people, and I will be . . . their God' is covenant terminology, pertaining to intimate fellowship in a covenant relationship (cf. Gen 17:7-8; Exod 6:7; 19:5-6; 29:45-46; Lev 11:45; 22:33; 25:38; 26:12, 44-45; Num 15:41; Deut 4:20; 29:12-13; Jer 31:33; 32:38; Ezek 37:27; 2 Cor 6:16; Rev 21:3)."¹⁶⁵

"This is one of the greatest and most comprehensive promises in reference to Israel's restoration and conversion to be found in the prophetic Scriptures."¹⁶⁶

8:9 The Lord also told the people to gain strength from the words of the prophets who had encouraged them to complete the rebuilding of the temple ever since they began the project (cf. Josh. 7:11; 2 Sam. 2:7; 16:21; Hag. 2:4). These prophets were Haggai, Zechariah, and perhaps others (Ezra 5:1-2). Probably the resumption of construction in 520 B.C. (Hag. 2:18) is in view rather than the restoration of the foundation in 536 B.C. (Ezra 3:8). Between these dates the people did little work on the temple, especially between 530 and 520 B.C.

8:10 Before the returnees began to rebuild in earnest, there was severe unemployment, so there were no wages for many of the people (cf. Hag. 1:6). Even the animals were not earning their keep. There was also no peace because the enemies of the Jews oppressed them (cf. Ezra 4:1-5; Hag. 1:6-11; 2:15-19). The Lord Himself was ultimately responsible for the antagonism that existed then.

"This verse presents a contrast of the present, when they had begun to obey the Word of God, with the past, when they did not."¹⁶⁷

8:11-12 The Lord promised to treat the remnant of His people differently in the future than He had in the past (cf. Hag. 2:19). Peace would prevail for the people as they sowed their seed, their fields would become productive (cf. Hag. 2:19), there would be abundant moisture so things would grow (cf. Hag. 1:10-11), and the remnant would enjoy the fruits of all these blessings. These were some of the things God had promised the Israelites for covenant obedience (Lev. 26:3-10; Deut. 28:11-12; cf. Ezek. 34:25-27).

8:13 Even though the Israelites had been a curse among the nations in the past (cf. Deut. 28:15-68; Jer. 24:9; 25:18; 29:22), the Lord would save them and make them a blessing to the world in the future.

"Not only the two tribes [of Judah] but the ten [of Israel]. This has never yet been fulfilled."¹⁶⁸

One of the purposes of these promises was to remove the Jews' present fear and to give them strength to complete the temple. "Let your hands be strong" is the exhortation that frames this sixth message of encouragement (cf. v. 9).

8:14-15 Yahweh of armies also promised that just as He had purposed to bring His people into difficult times because of their forefathers' sins (cf. Jer. 4:28; 51:12; Lam. 2:17), so He would bless Jerusalem in the near future. Covenant disobedience had brought divine discipline, but covenant obedience would bring divine blessing. As He had not relented from bringing the first promise to pass, so He would not go back on the second promise. His determination was equally strong in both instances. Therefore the people should not fear (cf. v. 13).

"These glorious eschatological promises illuminating the future of the Jews and setting before them their future national hope also came as an illustration to them of the blessing God had in store for them at that time. To describe this the prophet uses the expression in these days (v. 15). But the benefits that were immediate did not exhaust the full scope of these sweeping prophetic previews.

"Like Jonah out of God's will they have caused a storm among the Gentiles. Yet in a future day, after their great tribulation, like Jonah's experience in the fish, they shall be restored to faith and obedience to minister to the nations of the millennium, as Jonah did to the Ninevites."¹⁶⁹

8:16-17 In view of this promise, the remnant should speak truthfully with each other. They should also practice justice and promote peace (Heb. shalom) in their community life. They should stop plotting to take advantage of one another and stop lying under oath because the Lord hates these things (cf. Prov. 6:16-19; Mal. 2:16).

"One theological rationale for ethics, then, is awareness that God hates attitudes and actions contrary to his character. We are to love what God loves and hate what he hates."¹⁷⁰

Verses 14-15 explain God's part in the people's immediate restoration, and verses 16-17 explain theirs.

Constable: Zec 8:18-23

E. Kingdom joy and Jewish favor 8:18-23

This final section of this part of the book (chs. 7-8) returns full circle to the theme with which it began, namely, the people's concern about fasting (cf. 7:1-7). These messages began after a few Bethelites came to Jerusalem (7:2-7), and they ended with the promise that multitudes of Gentiles representing all languages would come to Jerusalem. The fasting of the past would become feasting in the future.

8:18-19 Zechariah received another message from the Lord Almighty. He promised that in the future the sorrowful fasts that the Jews had observed in captivity would give way to joyful feasts. Thus at the end of this section of messages on hypocritical fasting (chs. 7-8), the Lord provided at least a partial answer to the question that the messengers from Bethel had asked about the traditional fasts (7:3). In addition to the fasts in the fifth and seventh months (7:3, 5), the exiles also had commemorated the breaching of the walls of Jerusalem (2 Kings 25:3-4; Jer. 39:2) in the fourth month and the beginning of the siege of Jerusalem (2 Kings 25:1; Ezek. 24:2) in the tenth month.¹⁷¹

"The manifestation of the kingdom will be attended by such a fulness [sic] of salvation that Judah will forget to commemorate the former mournful events and will only have occasion to rejoice in the benefits of grace bestowed by God."¹⁷²

The immediate practical application of this revelation was that the people should love truth and peace (cf. Lev. 19:18, 34; Deut. 6:5; Ps. 31:23; Amos 5:15). They could value these ideals in the present because they were sure to come in the future. Before mourning could become joy for them, the returnees would need to love truth and peace.

8:20-22 The Lord foretold that people from one of the world's cities would contact people from another of these cities and would plan to go up to Jerusalem immediately to worship the Lord (cf. 7:2). They would do this eagerly, not out of a sense of duty or obligation (cf. 2:11; Isa. 2:1-5; Mic. 4:1-5). Many people representing many nations from around the world would come to Jerusalem to pray and worship Yahweh Almighty.

"Jerusalem is no longer viewed simply as the heart of Judaism but as the centre of God's dealings with all nations, and as a glorious realization of the ancient promise given to Abraham (cf. Gen. 12:3)."¹⁷³

"With the Davidic kingdom established, Israel will be a medium of blessing to the entire globe."¹⁷⁴

8:23 In this future time of Yahweh's blessing many Gentiles from many nations and language groups will lay hold of a Jew.¹⁷⁵ They will do so not to persecute him but to ask his permission to accompany him because God's blessing would rest on the Jews so obviously.

"The prophecy teaches, then, that Israel will be the means of drawing the nations of the earth to the Lord in the time of the Messiah's reign of righteousness upon earth."¹⁷⁶

"By way of summary . . . we can see the purpose of the Spirit through the prophet in answer to the question concerning fasting. It was a twofold objective: a present and a future one. For the time then present the Spirit pointed out the sham in the fastings, the need for reality and sincerity, the vivid warning from the past sins of the forefathers, and the imperative demand for righteousness in all the relationships of life. With reference to the future Zechariah was directed to point to a day of glorious promise for Israel when the Lord would dwell in her midst, when prosperity and peace would characterize her land, when her dispersed ones would be gathered back to their homeland, and . . . when her fasts would be turned into feasts, the glory of the Lord being so manifest in Israel that all the nations would be drawn to Him through His people."¹⁷⁷

Guzik: Zec 8:1-23

Zechariah 8 - Jerusalem Restored

A. Israel restored to God's favor.

1. (1-2) The LORD says: My passionate love for Israel has not diminished.

Again the word of the LORD of hosts came, saying, "Thus says the LORD of hosts: 'I am zealous for Zion with great zeal; with great fervor I am zealous for her.' "

a. Thus says the LORD of hosts: God introduces Himself with a title declaring His power and majesty. He is the LORD of hosts, "hosts" referring to the armies of heaven. The title itself is a wake-up call.

b. I am zealous for Zion with great zeal: The word for zealous in the ancient Hebrew comes from the idea "to become intensely red." It has the thought of a face becoming flushed with deep emotion. This shows that God is passionately concerned for His people.

2. (3) The LORD says: Jerusalem will be restored.

"Thus says the LORD: 'I will return to Zion, and dwell in the midst of Jerusalem. Jerusalem shall be called the City of Truth, The Mountain of the LORD of hosts, The Holy Mountain.' "

a. I will return to Zion, and dwell in the midst of Jerusalem: God's people and city will be transformed by the presence of the LORD.

b. Jerusalem shall be called the City of Truth . . . The Holy Mountain: Because of God's presence the city will be transformed into a place of truth and holiness. When God's presence is real and embraced in our life, we become people of Truth and Holy people.

i. In 2 Corinthians 3:18 Paul describes this process of transformation: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.

3. (4-5) The LORD says: Jerusalem will be a thriving, safe place.

"Thus says the LORD of hosts: 'Old men and old women shall again sit in the streets of Jerusalem, each one with his staff in his hand because of great age. The streets of the city shall be full of boys and girls playing in its streets.' "

a. Old men and old women shall again sit in the streets of Jerusalem: Because of the rigors of returning to Jerusalem, there were probably few old people in the city, and their absence was felt. But the LORD promises that all that will change one day and young and old together will enjoy the city in safety. This was a significant promise because in Zechariah's time Jerusalem's walls were ruined and the city was not safe and secure for old men and old women or for boys and girls playing in its streets.

b. The streets of the city shall be full of boys and girls playing in its streets: Dr. J. Vernon McGee took this as meaning that there would be no cars in the millennial Jerusalem.

4. (6) The LORD says: Even if it is too amazing for you, is it too hard for Me?

"Thus says the LORD of hosts: 'If it is marvelous in the eyes of the remnant of this people in these days, will it also be marvelous in My eyes?' Says the LORD of hosts."

a. If it is marvelous in the eyes of the remnant of the people: The promise of a transformed, prosperous, safe Jerusalem seemed a little too fantastic to believe when the city was half-built and the walls wouldn't be completed for another 60 years.

b. Will it also be marvelous in My eyes? Just because it seemed too big in the eyes of man, it was not too marvelous for the LORD. As Jesus said, "With men this is impossible, but with God all things are possible." (Matthew 19:26)

i. "I remember when a boy being taken to see the residence of one of our nobility, and the good friend who took me noticed my astonishment at the largeness of the house. I was amazed at it, having never seen anything like it, and so I said, 'What a house for a man to live in!' 'Bless you, boy,' said he, 'this is only the kitchen!' I was only looking at the servants' apartments, and was astonished at the grandeur thereof; but the mansion itself was a far nobler affair. Oftentimes when you see what the Lord has done, you are ready to cry out, 'How can all this be? His goodness, his mercy, is it as great as this?' Rest assured that you have only seen a little of his goodness, as it were the kitchen of his great house: you have not seen the palace of the Most High, where he reveals his full power and splendor." (Spurgeon)

5. (7-8) The LORD says: Israel will be gathered, far more than the few who have returned thus far.

"Thus says the LORD of hosts: 'Behold, I will save My people from the land of the east and from the land of the west; I will bring them back, and they shall dwell in the midst of Jerusalem. They shall be My people and I will be their God, in truth and righteousness.' "

a. I will save My people from the land of the east and from the land of the west: Proportionately, few among the exiles returned to the Promised Land. God promises a gathering from exile to come that will far surpass the present gathering.

b. They shall be My people and I will be their God, in truth and righteousness: The gather God promises will not just be a geographic gathering, but a spiritual gathering. It won't just be that their address changes, but their heart also.

6. (9-13) The LORD says: take courage; finish the work, for I will bless you.

"Thus says the LORD of hosts: 'Let your hands be strong, you who have been hearing in these days these words by the mouth of the prophets, who spoke in the day the foundation was laid for the house of the LORD of hosts, that the temple might be built. For before these days there were no wages for man nor any hire for beast; there was no peace from the enemy for whoever went out or came in; for I set all men, everyone, against his neighbor. But now I will not treat the remnant of this people as in the former days,' says the LORD of hosts. For the seed shall be prosperous, the vine shall give its fruit, the ground shall give her increase, and the heavens shall give their dew; I will cause the remnant of this people to possess all these. And it shall come to pass that just as you were a curse among the nations, O house of Judah and house of Israel, so I will save you, and you shall be a blessing. Do not fear, let your hands be strong.' "

a. Let your hands be strong: This encouraging command was for those who had heard the words of the prophets in the day the foundation was laid for the house of the LORD of hosts. The foundation was set more than fifteen years before. Though they faced lack (no wages for man) and opposition (no peace from the enemy), God wanted them to find strength for the work (let your hands be strong) in His promise.

b. I will not treat the remnant of this people as in the former days: God allowed a period of difficulty but would not allow it to last forever. He would bring prosperity and blessing to the once afflicted nation.

c. You shall be a blessing. Do not fear, let your hands be strong: Though their present state was lowly, God wanted Israel to trust in His promise of blessing, and let the promise encourage them to diligent, strong service.

7. (14-17) The LORD says: I am determined to bless My people.

"For thus says the LORD of hosts: 'Just as I determined to punish you when your fathers provoked Me to wrath,' says the LORD of hosts, 'And I would not relent, so again in these days I am determined to do good to Jerusalem and to the house of Judah. Do not fear. These are the things you shall do: Speak each man the truth to his neighbor; give judgment in your gates for truth, justice, and peace; let none of you think evil in your heart against your neighbor; and do not love a false oath. For all these are things that I hate,' says the LORD."

a. Just as I determined to punish you when your fathers provoked Me . . . in these days I am determined to do good: God promises blessing to Israel instead of cursing, and He promises it on the principle of the Mosaic Covenant.

i. "God's strange work is judgment. His delight is to bless His people." (Unger)

b. These are the things you shall do: God promised blessing to an obedient Israel and cursing to a disobedient Israel (Deuteronomy 28:1-2, 28:15). If God will bless instead of curse they must fulfill their end of the Mosaic covenant, and gain blessing instead of curses.

B. Feasting for fasting.

1. (18-19) The LORD says: in light of your glorious future, feasting is more appropriate than fasting.

Then the word of the LORD of hosts came to me, saying, "Thus says the LORD of hosts: 'The fast of the fourth month, the fast of the fifth, the fast of the seventh, and the fast of the tenth, shall be joy and gladness and cheerful feasts for the house of Judah. Therefore love truth and peace.'"

a. The fast of the fourth month . . . shall be joy and gladness and cheerful feasts: Each one of these fast days remembered a tragic day around the fall of Jerusalem. God here promises blessing so wonderful that these mournful fasts will be transformed into cheerful feasts of celebration.

i. G. Campbell Morgan says of these man-appointed fasts: "None of these things had been in the purpose of God for His people; they had resulted from their sins. The fasts therefore were the result of their sins. In jealousy and fury, the outcome of love, Jehovah would put away their sins, and so restore them to true prosperity. In that day, let them still remember and observe, only let the observance be a feast in celebration of God's grace, instead of a fast in memory of their sin."

b. Therefore love truth and peace: In light of God's promised blessing, His people should want to be more like Him - they should love truth and peace.

2. (20-22) The LORD says: the nations will stream into Jerusalem, to seek the LORD.

"Thus says the LORD of hosts: 'Peoples shall yet come, inhabitants of many cities; the inhabitants of one city shall go to another, saying, "Let us continue to go and pray before the LORD, and seek the LORD of hosts. I myself will go also." Yes, many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.' "

a. Peoples shall yet come: In Zechariah's day not many people wanted to come to a downtrodden city like Jerusalem. God promises a redemption so great that one day the peoples shall yet come to the glorified city.

b. Yes, many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem: This promise will ultimately be fulfilled in the millennial kingdom of Jesus. Jerusalem will be the headquarters of His kingdom, and the nations will come to seek the LORD in Jerusalem.

3. (23) The LORD says: God will give Israel such favor that the nations will see God is with them.

"Thus says the LORD of hosts: 'In those days ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, "Let us go with you, for we have heard that God is with you." ' "

a. Ten men from every language of the nations shall grasp the sleeve of a Jewish man: This same word grasp is used for grabbing a snake by the tail (Exodus 4:4) or for grabbing a lion by its beard (1 Samuel 17:35). It means to grasp something that you can't afford to let go of.

i. "This prophecy teaches, then, that Israel will be the means of drawing the nations of the earth to the Lord in the time of the Messiah's reign of righteousness upon earth." (Feinberg, cited in Barker)

ii. "We are all clinging to the seamless robe of that one Jew, Jesus of Nazareth, who because of His work on the cross is the only basis on which anyone may approach God and entreat Him for spiritual blessings." (Boice)

b. Let us go with you, for we have heard that God is with you: When others see that God is with us, it attracts them to the LORD. When people see Christ in you, the hope of glory (Colossians 1:27), they want to come to Jesus.

i. "God is never idle while he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be a holy place." (Calvin)

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Zec 8:14

Skeptics often say that the fact that God "repents" proves that He has sin, from which He repents. But "repent," when used in reference to God, simply means "to change the mind." However, even in that sense, when God changes His mind, it doesn't mean that He decided that He was wrong and changed His attitude. Language cannot express the mind of God and therefore reverts to anthropomorphic statements to give light to our dark and ignorant minds about our supernatural Creator.

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 8 (Chapter Introduction)

Overview

Zec 8:1, The restoration of Jerusalem; Zec 8:9, They are encouraged to build the temple by God’s favour to them; Zec 8:16, Good works are required of them; Zec 8:18, Joy and enlargement are promised.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 8 (Chapter Introduction)

CHAPTER 8

The restoration of Jerusalem, Zec 8:1-8 . The people are encouraged to build the temple by a promise of God’ s blessing, Zec 8:9-15 . Truth and justice required of them, Zec 8:16,17 . Joy and enlargement of the church promised, Zec 8:18-23 .

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 8 (Chapter Introduction)

(Zec 8:1-8) The restoration of Jerusalem.

(Zec 8:9-17) The people encouraged by promises of God's favour, and exhorted to holiness.

(Zec 8:18-23) The Jews in the latter days.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 8 (Chapter Introduction)

The work of ministers is rightly to divide the word of truth and to give every one his portion. So the prophet is here instructed to do, in the further answer he gives to the case of conscience proposed about continuing the public fasts. His answer, in the foregoing chapter, is by way of reproof to those that were disobedient and would not obey the truth. But here he is ordered to change his voice, and to speak by way of encouragement to the willing and obedient. Here are two words from the Lord of hosts, and they are both good words and comfortable words. In the former of these messages (Zec 8:1) God promises that Jerusalem shall be restored, reformed, replenished (Zec 8:2-8), that the country shall be rich, and the affairs of the nation shall be successful, their reputation retrieved, and their state in all respects the reverse of what it had been for many years past (Zec 8:9-15); he then exhorts them to reform what was amiss among them, that they might be ready for these favours designed them (Zec 8:16, Zec 8:17). In the latter of these messages (Zec 8:18) he promises that their fasts should be superseded by the return of mercy (Zec 8:19), and that thereupon they should be replenished, enriched, and strengthened, by the accession of foreigners to them (Zec 8:20-23).

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Baldwin, Joyce G. Haggai, Zechariah, Malachi: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1972.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barker, Kenneth L. "Zechariah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Baron, David. The Visions and Prophecies of Zechariah. Third edition. London: Morgan & Scott, 1919.

Bell, Robert D. "The Theology of Zechariah." Biblical Viewpoint 24:2 (November 1990):55-61.

Botsford, George Willis, and Charles Alexander Robinson Jr. Hellenic History. 4th ed. New York: Macmillan, 1956.

Cashdan, Eli. "Zechariah." In The Twelve Minor Prophets, pp. 266-332. Edited by A. Cohen. London: Soncino, 1948.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

de Boer, Peter A. H. An Inquiry into the Meaning of the Term Massa'. Leiden, Netherlands: Brill, 1948.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. London: Darton, Longman and Todd, 1961.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellis, David J. "Zechariah." In The New Layman's Bible Commentary, pp. 1025-50. Edited by G. C. D. Howley, et al. Grand Rapids: Zondervan Publishing House, 1979.

Feinberg, Charles L. God Remembers: A Study of the Book of Zechariah. New York: American Board of Missions to the Jews, 1965.

France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale Press, 1971.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Halpern, Baruch. "The Ritual Background of Zechariah's Temple Song." Catholic Biblical Quarterly 40 (1978):167-90.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Henderson, E. The Minor Prophets. Andover, Mass.: Warren F. Draper, 1860.

The Illustrated Family Encyclopedia of the Living Bible. 14 vols. Chicago: San Francisco Publications, 1967.

The International Standard Bible Encyclopaedia, 1949 ed., S.v. "Zechariah, Book of," by George L. Robinson, 5:3136.

Ironside, Harry A. Notes on the Minor Prophets. New York: Loizeaux Brothers, 1928.

Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward and Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Keil, Carl Friedrich. The Twelve Minor Prophets. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Lectures Introductory to the Study of the Minor Prophets. Third edition. London: W. H. Broom and Rouse, n.d.

Klausner, Joseph. The Messianic Idea in Israel. London: Allen and Unwin, 1956.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 7: Ezekiel, Daniel, and the Minor Prophets, by W. J. Schröder, Otto Zöckler, et al.

Leupold, H. C. Exposition of Zechariah. N.c.: Wartburg Press, 1956; reprint ed., Grand Rapids: Baker Book House, 1971.

Lindsey, F. Duane. "Zechariah." In The Bible Knowledge Commentary: Old Testament, pp. 1545-72. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McCready, Wayne O. "The Day of Small Things' vs. the Latter Days: Historical Fulfillment or Eschatological Hope?" In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 223-36. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Merrill, Eugene H. An Exegetical Commentary: Haggai, Zechariah, Malachi. Chicago: Moody Press, 1994.

Mitchell, Hinckley G. "Haggai and Zechariah." In A Critical and Exegetical Commentary on Haggai, Zechariah, Malachi and Jonah, pp. 1-362. International Critical Commentary series. Edinburgh: T. & T. Clark, 1912.

Nestle, Eberhard, and Kurt Aland, eds. Novum Testamentum Graece. New York: American Bible Society, 1950.

Perowne, T. T. The Books of Haggai and Zechariah. Cambridge, Eng.: Cambridge University Press, 1886.

Petersen, David L. "Zerubbabel and Jerusalem Temple Reconstruction." Catholic Biblical Quarterly 36:3 (1974):366-72.

Pritchard, James B., ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Pusey, E. B. The Minor Prophets. 2 vols. Reprint ed. Grand Rapids: Baker Book House, 1950.

Reiner, Erica. "Thirty Pieces of Silver." Journal of the American Oriental Society 88 (January-March 1968):186-90.

Ringgren, Helmer. The Faith of Qumran. Philadelphia: Fortress Press, 1963.

Robinson, George L. The Twelve Minor Prophets. N.c.: Harper & Brothers, 1926; reprint ed., Grand Rapids: Baker Book House, 1974.

Schoville, Keith N. Biblical Archaeology in Focus. Grand Rapids: Baker Book House, 1978.

Trever, Albert A. History of Ancient Civilization. 2 vols. New York: Harcourt, Brace and World, 1936.

Unger, Merrill F. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

von Orelli, C. The Twelve Minor Prophets. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1893.

von Rad, Gerhard. Old Testament Theology. 2 vols. Translated by D. M. G. Stalker. New York and Evanston, Ill.: Harper & Row, 1962, 1965.

Wisdom, Thurman. "Not by Might, nor by Power, but by My Spirit.'" Biblical Viewpoint 24:2 (November 1990):19-26.

Young, Robert. Analytical Concordance to the Bible. Twenty-second American edition. Revised by Wm. B. Stevenson. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 8 (Chapter Introduction)

INTRODUCTION TO ZECHARIAH 8

This chapter contains promises of various blessings to the people of the Jews; and exhortations to each of the duties incumbent on them; and is concluded with a prophecy of the calling of the Gentiles. The cause of all the blessings promised is the love of God to them, signified by zeal, or jealousy for them, Zec 8:1. The blessings promised are the Lord's return to dwell in Jerusalem, and the integrity and holiness of that city, Zec 8:3. The long life of the inhabitants of it, and the plenty of children that should be born in it, Zec 8:4 and, however wonderful and incredible this might seem to some, it was not to the Lord, who was determined to bring his people that were in various distant countries to Jerusalem, and settle them there; and renew and reestablish his covenant with them, Zec 8:6 wherefore the Lord encourages them to go on in rebuilding the temple, Zec 8:9 and promises them that things would be better with them than in times past; that whereas there had been nothing but penury, affliction, and distress, now there should be great affluence and prosperity, Zec 8:10 and though before they were a curse among the nations, now they should be a blessing; and though their fathers were punished, they should be dealt well with, Zec 8:13 and then they are exhorted to the discharge of several duties mentioned, to which they are induced by the Lord's hatred of that which is evil, and by his turning their fasts into cheerful feasts. Zec 8:16 to which is added a prophecy of the calling and conversion of the Gentiles, which would make for the glory of the Jewish church; who are described by their numbers, being many people, and the inhabitants of many cities; by their association together, to pray to the Lord, and worship him; by their coming up to Jerusalem for that purpose; and by their junction with the Jews, to which they will be encouraged by having heard that God is with them, Zec 8:20.