Zechariah 8
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Zechariah 8
The Word of the LORD of Hosts
1Again the word of the LORD of hosts came to me, saying,
The Pulpit Commentary
§ 4. The Lord promises to show his love for Zion, to dwell among his people, and to fill Jerusalem with a happy lace.
Again; rather, and. This chapter contains the second half of the Lord's answer concerning fasting, merging into prophecy.
§ 4. The Lord promises to show his love for Zion, to dwell among his people, and to fill Jerusalem with a happy lace.
Again; rather, and. This chapter contains the second half of the Lord's answer concerning fasting, merging into prophecy.
2Thus saith the LORD of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.
Jamieson-Fausset-Brown
CHAPTER 8
Zec 8:1-23. 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.
2. jealous for Zion--(Zec 1:14).
with great fury--against her oppressors.
CHAPTER 8
Zec 8:1-23. 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.
2. jealous for Zion--(Zec 1:14).
with great fury--against her oppressors.
The Pulpit Commentary
Thus saith the Lord of hosts. This formula occurs ten times in this chapter, thus enforcing the truth that all the promises made to Zion come from the Lord himself, and are therefore sure to be fulfilled. I was jealous;—I am jealous, as Zec_1:14 (where see note). With great fury. Against her enemies (Zec_1:15). "Zelus" is defined by Albertus Magnus: "amor boni cum indignatione contrarii." One side of God's love for Zion is shown in the punishment of her enemies. Knabenbauer likens this zeal or jealousy of God to the pillar of fire at the Exodus—light and protection to the Israelites, darkness and destruction to the Egyptians (Exo_14:20).
Thus saith the Lord of hosts. This formula occurs ten times in this chapter, thus enforcing the truth that all the promises made to Zion come from the Lord himself, and are therefore sure to be fulfilled. I was jealous;—I am jealous, as Zec_1:14 (where see note). With great fury. Against her enemies (Zec_1:15). "Zelus" is defined by Albertus Magnus: "amor boni cum indignatione contrarii." One side of God's love for Zion is shown in the punishment of her enemies. Knabenbauer likens this zeal or jealousy of God to the pillar of fire at the Exodus—light and protection to the Israelites, darkness and destruction to the Egyptians (Exo_14:20).
Thus Saith the LORD; I Am Returned Unto Zion
3Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
Jamieson-Fausset-Brown
3. I am returned--that is, I am determined to return. My decree to that effect is gone forth.
Jerusalem ... city of truth--that is, faithful to her God, who is the God of truth (Is 1:21, 26; Joh 17:17). Never yet fully fulfilled, therefore still to be so.
the mountain of the Lord--(Is 2:2, 3).
holy mountain--(Jr 31:23).
3. I am returned--that is, I am determined to return. My decree to that effect is gone forth.
Jerusalem ... city of truth--that is, faithful to her God, who is the God of truth (Is 1:21, 26; Joh 17:17). Never yet fully fulfilled, therefore still to be so.
the mountain of the Lord--(Is 2:2, 3).
holy mountain--(Jr 31:23).
The Pulpit Commentary
I am returned (Zec_1:16); I return. When Jerusalem was taken and given over to the enemy, God seemed to have deserted her (Eze_10:18; Eze_11:23); but new the restoration of the exiles, the rebuilding of the temple, the voice of prophecy, showed that the Lord had returned, and that new he will dwell in the midst of Jerusalem (Zec_2:10). A city of truth; city of truth; no longer full of lies and treachery and infidelity. God dwelling therein, it shall be "the faithful city" (Isa_1:26), in which all that is true and real shall flourish (comp. Zec_8:16; Zep_3:13). The holy mountain. The hill whereon the temple is built shall be called the holy mountain, because the Lord dwelt in the sanctuary. The prophecy in this and the following verses received a partial fulfilment in the days between Zerubbabel and Christ; but there is a further accomplishment in store.
I am returned (Zec_1:16); I return. When Jerusalem was taken and given over to the enemy, God seemed to have deserted her (Eze_10:18; Eze_11:23); but new the restoration of the exiles, the rebuilding of the temple, the voice of prophecy, showed that the Lord had returned, and that new he will dwell in the midst of Jerusalem (Zec_2:10). A city of truth; city of truth; no longer full of lies and treachery and infidelity. God dwelling therein, it shall be "the faithful city" (Isa_1:26), in which all that is true and real shall flourish (comp. Zec_8:16; Zep_3:13). The holy mountain. The hill whereon the temple is built shall be called the holy mountain, because the Lord dwelt in the sanctuary. The prophecy in this and the following verses received a partial fulfilment in the days between Zerubbabel and Christ; but there is a further accomplishment in store.
4Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.
Jamieson-Fausset-Brown
4. So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy with its temporal rewards of obedience (Ex 20:12; De 4:40). Hence this is a leading feature in millennial blessedness (Is 65:20, 22).
for very age--literally, "for multitude of days."
4. So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy with its temporal rewards of obedience (Ex 20:12; De 4:40). Hence this is a leading feature in millennial blessedness (Is 65:20, 22).
for very age--literally, "for multitude of days."
The Pulpit Commentary
There shall yet old men … dwell (sit), etc. A picture of happy security and plenty, in vivid contrast to the desolation deplored in Lam_2:1-22.; 5. In the days of the Maccabees it is noted, among other tokens of peace and prosperity, that "the ancient men sat all in the streets, communing together of good things" (1 Macc 14:9). For very age; Hebrew, for multitude of days. People shall reach the utmost limits of human life. According to the old Law, length of days was the reward of obedience (Gen_15:15; Exo_20:12; Deu_4:40), and an early death was inflicted as a punishment of sin (Deu_28:20; Psa_54:1-7 :23; Psa_78:33). Such promises are made also in Messianic times (Isa_65:20), though in a different sense.
There shall yet old men … dwell (sit), etc. A picture of happy security and plenty, in vivid contrast to the desolation deplored in Lam_2:1-22.; 5. In the days of the Maccabees it is noted, among other tokens of peace and prosperity, that "the ancient men sat all in the streets, communing together of good things" (1 Macc 14:9). For very age; Hebrew, for multitude of days. People shall reach the utmost limits of human life. According to the old Law, length of days was the reward of obedience (Gen_15:15; Exo_20:12; Deu_4:40), and an early death was inflicted as a punishment of sin (Deu_28:20; Psa_54:1-7 :23; Psa_78:33). Such promises are made also in Messianic times (Isa_65:20), though in a different sense.
5And the streets of the city shall be full of boys and girls playing in the streets thereof.
Jamieson-Fausset-Brown
5. boys and girls playing--implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jr 6:11; 9:21.
5. boys and girls playing--implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jr 6:11; 9:21.
The Pulpit Commentary
Full of boys and girls. Jerusalem and the other cities had long been strangers to any such happy sight. Large increase of population is a blessing often promised in the latter days (Hos_1:10; Mic_2:12). Perowne remarks that our Lord alludes to the games of children the marketplaces as a familiar incident his days (Mat_11:16, Mat_11:17; comp. Jer_11:1-23).
Full of boys and girls. Jerusalem and the other cities had long been strangers to any such happy sight. Large increase of population is a blessing often promised in the latter days (Hos_1:10; Mic_2:12). Perowne remarks that our Lord alludes to the games of children the marketplaces as a familiar incident his days (Mat_11:16, Mat_11:17; comp. Jer_11:1-23).
6Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts.
Jamieson-Fausset-Brown
6. However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psa 78:19, 20, 41).
these days--"of small things" (Zec 4:10), when such great things promised seemed incredible. Maurer, after Jerome, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.
6. However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psa 78:19, 20, 41).
these days--"of small things" (Zec 4:10), when such great things promised seemed incredible. Maurer, after Jerome, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.
The Pulpit Commentary
In these days; rather, in those days. If what is promised in Zec_8:3-5 seems incredible to those who shall see the fulfilment. The remnant. The returned Jews and their posterity (Hag_1:12-14). Should it also be marvellous in mine eyes? Certainly not. Nothing is impossible with God.
In these days; rather, in those days. If what is promised in Zec_8:3-5 seems incredible to those who shall see the fulfilment. The remnant. The returned Jews and their posterity (Hag_1:12-14). Should it also be marvellous in mine eyes? Certainly not. Nothing is impossible with God.
7Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country;
Jamieson-Fausset-Brown
7. save my people from ... east ... west--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 (Is 11:11, 12; 43:5, 6; Eze 37:21; Am 9:14, 15; also Zec 13:9; Jr 30:22; 31:1, 33).
7. save my people from ... east ... west--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 (Is 11:11, 12; 43:5, 6; Eze 37:21; Am 9:14, 15; also Zec 13:9; Jr 30:22; 31:1, 33).
The Pulpit Commentary
God promises to bring his dispersed people home again—a promise only yet partially fulfilled. My people. A title of honour (Hos_2:23). From the east country, and from the west country. Two regions are named, symbols of the whole world (comp. Psa_50:1; Mal_1:11). The return of the captives from Babylon was a prelude of the future restoration of the dispersed, when all Israel shall be saved (Rom_11:26). (See a similar promise, Isa_43:5, Isa_43:6; comp. Joh_11:52.)
God promises to bring his dispersed people home again—a promise only yet partially fulfilled. My people. A title of honour (Hos_2:23). From the east country, and from the west country. Two regions are named, symbols of the whole world (comp. Psa_50:1; Mal_1:11). The return of the captives from Babylon was a prelude of the future restoration of the dispersed, when all Israel shall be saved (Rom_11:26). (See a similar promise, Isa_43:5, Isa_43:6; comp. Joh_11:52.)
8And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.
Jamieson-Fausset-Brown
8. in truth--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.
8. in truth--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.
The Pulpit Commentary
In the midst of Jerusalem. As the centre of worship (see Zec_2:4, and note there). In truth and in righteousness. The words belong to both parts of the preceding clause: God will deal truly and righteously with them, but they must deal truly and righteously with him. If they are faithful to their obligations, God would be unto them all that he had promised to be.
In the midst of Jerusalem. As the centre of worship (see Zec_2:4, and note there). In truth and in righteousness. The words belong to both parts of the preceding clause: God will deal truly and righteously with them, but they must deal truly and righteously with him. If they are faithful to their obligations, God would be unto them all that he had promised to be.
Let Your Hands Be Strong
9Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the LORD of hosts was laid, that the temple might be built.
Jamieson-Fausset-Brown
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.
hands ... strong--be of courageous mind (2Sa 16:21), not merely in building, but in general, as having such bright prospects (Zec 8:13, &c.).
these days--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.
the prophets--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.
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.
hands ... strong--be of courageous mind (2Sa 16:21), not merely in building, but in general, as having such bright prospects (Zec 8:13, &c.).
these days--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.
the prophets--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.
The Pulpit Commentary
§ 5. The people are exhorted to be of good cheer, for god will henceforth give them his blessing, which, however, was conditional on their obedience.
Let your hands be strong (comp. Hag_2:15-19). Be of good courage for the work before you (Jdg_7:11; Isa_35:3; Eze_22:14). By (from) the mouth of the prophets, which were. Who came forward as prophets. These prophets, who prophesied after the foundations of the temple were laid, were Haggai and Zechariah; they are thus distinguished from the pre-exilian seers mentioned in Zec_7:7. The same prophets who encouraged you in your work at first are they who have spoken to you words of promise in those days. That the temple might be built; Revised Version, even the temple that it might be built. This could not be predicated of the first foundation, which was followed by a long period of inaction (Ezr_4:24), only terminated by the vigorous exhortations of the prophets, which led to a resumption of the work that might be called a second foundation of the temple.
§ 5. The people are exhorted to be of good cheer, for god will henceforth give them his blessing, which, however, was conditional on their obedience.
Let your hands be strong (comp. Hag_2:15-19). Be of good courage for the work before you (Jdg_7:11; Isa_35:3; Eze_22:14). By (from) the mouth of the prophets, which were. Who came forward as prophets. These prophets, who prophesied after the foundations of the temple were laid, were Haggai and Zechariah; they are thus distinguished from the pre-exilian seers mentioned in Zec_7:7. The same prophets who encouraged you in your work at first are they who have spoken to you words of promise in those days. That the temple might be built; Revised Version, even the temple that it might be built. This could not be predicated of the first foundation, which was followed by a long period of inaction (Ezr_4:24), only terminated by the vigorous exhortations of the prophets, which led to a resumption of the work that might be called a second foundation of the temple.
10For before these days there was no hire for 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.
The Pulpit Commentary
The prophet reminds the people of the sad condition of affairs during the cessation of the good work, and how things began to improve directly they showed diligence and zeal. There was no hire for man, etc. Either the yield was so small that no labour of men or beasts was needed to gather it in, or the general poverty was so great that labourers could not get their wages nor the oxen their well earned share of provender (Hag_1:11; Hag_2:17, Hag_2:18). Neither was there any peace … because of the affliction; rather, because of the adversary. They could not go about their usual occupations, or pass in safety from place to place, on account of the enemies that compassed them about (Ezr_4:4). The rendering of the Authorized Version is supported by the Septuagint and Vulgate, but the word (tsar) is often used for the concrete, "adversary." So the Syriac here. I set all men every one against his neighbour. There were internal dissensions as well as outward opposition. God had allowed this for his own wise purposes.
The prophet reminds the people of the sad condition of affairs during the cessation of the good work, and how things began to improve directly they showed diligence and zeal. There was no hire for man, etc. Either the yield was so small that no labour of men or beasts was needed to gather it in, or the general poverty was so great that labourers could not get their wages nor the oxen their well earned share of provender (Hag_1:11; Hag_2:17, Hag_2:18). Neither was there any peace … because of the affliction; rather, because of the adversary. They could not go about their usual occupations, or pass in safety from place to place, on account of the enemies that compassed them about (Ezr_4:4). The rendering of the Authorized Version is supported by the Septuagint and Vulgate, but the word (tsar) is often used for the concrete, "adversary." So the Syriac here. I set all men every one against his neighbour. There were internal dissensions as well as outward opposition. God had allowed this for his own wise purposes.
11But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts.
The Pulpit Commentary
But now I will not be. God's attitude towards the people had already changed in consequence of their diligence in the work of restoration. Perowne renders, "Now I am not." The residue; the remnant; the returned Jews (Zec_8:12; Hag_1:12). The former days. In the time of their inactivity, when a curse rested upon them and upon their land. The curse was now removed, and a marked amelioration had set in (Hag_2:15-19).
But now I will not be. God's attitude towards the people had already changed in consequence of their diligence in the work of restoration. Perowne renders, "Now I am not." The residue; the remnant; the returned Jews (Zec_8:12; Hag_1:12). The former days. In the time of their inactivity, when a curse rested upon them and upon their land. The curse was now removed, and a marked amelioration had set in (Hag_2:15-19).
12For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things.
The Pulpit Commentary
The seed shall be prosperous; literally, (there shall be) the seed of peace. The crops sown shall be crops of peace, safe and secure, in contradistinction to the threat in Le 26:16, that the seed should be sown in vain, for it should be devoured by an enemy (Knabenbauer). Or, more generally, all farming labours shall succeed and prosper. Jerome's paraphrase is, "There shall be universal peace and joy;" Septuagint," But I will show forth peace." Another way of understanding the words which has found much favour with modern commentators is to take the clause in apposition with the words immediately following; thus: "The seed (i.e. growth) of peace, the vine, shall give its fruit." But there is no especial reason why the vine should be called "the seed of peace." It is not peculiar among fruit trees for requiring a time of peace for its cultivation. And the term "seed" is very inappropriate to the vine, which was not raised from seed, but from cuttings and layers. Perowne also points out that such a rendering destroys the balance of the three following clauses, which explain and expand the general statement that agriculture shall prosper. Dr. Alexander takes "the seed of peace" to be that from which peace springs; i.e. that peace should be radically established in the land, and from this fact the results following should ensue. This affords a very good sense; but it is probably a metaphor quite unintended by the prophet. The Syriac reads differently, "The seed shall be safe." The remnant (see on Zec_8:11). To possess; to inherit; Septuagint, κατακληρονομήσω (Rev_21:7). This promise recalls the blessings in the old Law (Le 26:4, etc.; Deu_33:28; Psa_67:6).
The seed shall be prosperous; literally, (there shall be) the seed of peace. The crops sown shall be crops of peace, safe and secure, in contradistinction to the threat in Le 26:16, that the seed should be sown in vain, for it should be devoured by an enemy (Knabenbauer). Or, more generally, all farming labours shall succeed and prosper. Jerome's paraphrase is, "There shall be universal peace and joy;" Septuagint," But I will show forth peace." Another way of understanding the words which has found much favour with modern commentators is to take the clause in apposition with the words immediately following; thus: "The seed (i.e. growth) of peace, the vine, shall give its fruit." But there is no especial reason why the vine should be called "the seed of peace." It is not peculiar among fruit trees for requiring a time of peace for its cultivation. And the term "seed" is very inappropriate to the vine, which was not raised from seed, but from cuttings and layers. Perowne also points out that such a rendering destroys the balance of the three following clauses, which explain and expand the general statement that agriculture shall prosper. Dr. Alexander takes "the seed of peace" to be that from which peace springs; i.e. that peace should be radically established in the land, and from this fact the results following should ensue. This affords a very good sense; but it is probably a metaphor quite unintended by the prophet. The Syriac reads differently, "The seed shall be safe." The remnant (see on Zec_8:11). To possess; to inherit; Septuagint, κατακληρονομήσω (Rev_21:7). This promise recalls the blessings in the old Law (Le 26:4, etc.; Deu_33:28; Psa_67:6).
13And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong.
The Pulpit Commentary
As ye were a curse among the heathen. As your fate was used as a formula of imprecation among the heathen; e.g. "May your fate be that of the Jews" (see examples of this, 2Ki_22:19; Isa_65:15; Jer_24:9; Jer_29:22). The other way of taking the expression as meaning the object of curse (i.e. as the heathen once used to curse you), is not so suitable. Judah … Israel. This expression includes the twelve tribes, of all of which some members had returned, and continued to return, from the Captivity. They were united now and formed one nation (see note on Zec_9:10). So will I save you. In as open and significant a manner will I show that I am delivering and favouring you. Ye shall be a blessing. This must be taken correspondingly to the former phrase, being a "curse;" ye shall be used as a formula for blessing; e.g. "God make thee as Ephraim and as Manasseh" (Gen_48:20; comp. Rth_4:11, Rth_4:12). Fear not (Zep_3:16). "If God be for us, who can be against us?" (Rom_8:31; comp. Num_14:9). Let your hands be strong (see note on verse 9). The LXX. takes the paragraph differently and erroneously: "And it shall be that in like manner as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing," i.e. a cause of blessing, Ητε ἐν κατάρᾳ … ἔσεσθε ἐν εὐλογίᾳ.
As ye were a curse among the heathen. As your fate was used as a formula of imprecation among the heathen; e.g. "May your fate be that of the Jews" (see examples of this, 2Ki_22:19; Isa_65:15; Jer_24:9; Jer_29:22). The other way of taking the expression as meaning the object of curse (i.e. as the heathen once used to curse you), is not so suitable. Judah … Israel. This expression includes the twelve tribes, of all of which some members had returned, and continued to return, from the Captivity. They were united now and formed one nation (see note on Zec_9:10). So will I save you. In as open and significant a manner will I show that I am delivering and favouring you. Ye shall be a blessing. This must be taken correspondingly to the former phrase, being a "curse;" ye shall be used as a formula for blessing; e.g. "God make thee as Ephraim and as Manasseh" (Gen_48:20; comp. Rth_4:11, Rth_4:12). Fear not (Zep_3:16). "If God be for us, who can be against us?" (Rom_8:31; comp. Num_14:9). Let your hands be strong (see note on verse 9). The LXX. takes the paragraph differently and erroneously: "And it shall be that in like manner as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing," i.e. a cause of blessing, Ητε ἐν κατάρᾳ … ἔσεσθε ἐν εὐλογίᾳ.
14For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
Jamieson-Fausset-Brown
14. I thought--I determined.
you--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; Mt 23:31, 32).
repented not--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 (Jr 31:28).
14. I thought--I determined.
you--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; Mt 23:31, 32).
repented not--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 (Jr 31:28).
The Pulpit Commentary
The ground of the prom[so is the will of God, who cannot deceive. As I thought to punish you; as I purposed to do evil to you; i.e. to the nation whose continuity is thus intimated (comp. Hag_2:5; and for a similar contrast of punishment and blessing, see Jer_31:25). I repented not. God carried out the dread decree to the full (Zec_1:6; 2Ch_36:16). (For the phrase applied to God, comp. Num_23:19; Jer_4:28; Jon_3:10, where see note.) Vulgate, "I pitied not."
The ground of the prom[so is the will of God, who cannot deceive. As I thought to punish you; as I purposed to do evil to you; i.e. to the nation whose continuity is thus intimated (comp. Hag_2:5; and for a similar contrast of punishment and blessing, see Jer_31:25). I repented not. God carried out the dread decree to the full (Zec_1:6; 2Ch_36:16). (For the phrase applied to God, comp. Num_23:19; Jer_4:28; Jon_3:10, where see note.) Vulgate, "I pitied not."
15So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.
The Pulpit Commentary
So again have I thought, etc. The past chastisement, which happened as it was threatened, is a guarantee of the fulfilment of the promised blessing. But there is a condition to be observed, which is set forth in the two next verses. The LXX. has, "So have I ordered and purposed." In these special blessings Judah and Jerusalem alone were to share at the first; Israel's happy time (Zec_8:13) was to come later.
So again have I thought, etc. The past chastisement, which happened as it was threatened, is a guarantee of the fulfilment of the promised blessing. But there is a condition to be observed, which is set forth in the two next verses. The LXX. has, "So have I ordered and purposed." In these special blessings Judah and Jerusalem alone were to share at the first; Israel's happy time (Zec_8:13) was to come later.
Speak Ye Every Man the Truth
16These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:
Jamieson-Fausset-Brown
16-17. The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.
truth to ... neighbour--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.
judgment of ... peace--Equitable decisions tend to allay feuds and produce peace.
gates--the place where courts of judicature in the East were held.
16-17. The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.
truth to ... neighbour--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.
judgment of ... peace--Equitable decisions tend to allay feuds and produce peace.
gates--the place where courts of judicature in the East were held.
The Pulpit Commentary
These are the things. To secure the fulfilment of the promise of good, they must do the will of God (Zec_7:9. etc.). Truth. This was to be observed in all conversation and transactions with their neighbours. St. Paul quotes this injunction (Eph_4:25). Execute the judgment of truth and peace; literally, judge ye truth and the judgment of peace. So the Septuagint and Vulgate. Practise perfect equity in judgments, and so decide, according to truth and justice, as to secure peace and concord between the parties concerned. In your gates. Where the judges sat, and justice was administered (Deu_16:18; Deu_21:19; see note on Amo_5:10).
These are the things. To secure the fulfilment of the promise of good, they must do the will of God (Zec_7:9. etc.). Truth. This was to be observed in all conversation and transactions with their neighbours. St. Paul quotes this injunction (Eph_4:25). Execute the judgment of truth and peace; literally, judge ye truth and the judgment of peace. So the Septuagint and Vulgate. Practise perfect equity in judgments, and so decide, according to truth and justice, as to secure peace and concord between the parties concerned. In your gates. Where the judges sat, and justice was administered (Deu_16:18; Deu_21:19; see note on Amo_5:10).
17And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.
The Pulpit Commentary
Let none of you imagine (see note on Zec_7:10, where these words occur). Love no false oath. The prevalent sins at this time were not idolatry, but cheating and lying and injustice, vices learned in the land of exile, where they had turned their energies to traffic and commerce (see Zec_5:2-4, and note on Zec_5:3 there).
Let none of you imagine (see note on Zec_7:10, where these words occur). Love no false oath. The prevalent sins at this time were not idolatry, but cheating and lying and injustice, vices learned in the land of exile, where they had turned their energies to traffic and commerce (see Zec_5:2-4, and note on Zec_5:3 there).
18And the word of the LORD of hosts came unto me, saying,
Jamieson-Fausset-Brown
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 (Mt 9:15). So hereafter (Is 35:10).
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 (Mt 9:15). So hereafter (Is 35:10).
19Thus 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 tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.
The Pulpit Commentary
§ 6. Here follows the direct answer to the question originally proposed. The fasts should be turned into joyful festivals, former calamities being forgotten. Then the change extending its influence, the heathen shall worship the God of Israel, and esteem it an honour to be received into fellowship with the Jewish nation.
The fast of the fourth month, etc. (For the occasions of these fasts, see note on Zec_7:3.) Jerome gives the later Jewish traditions concerning them. The fast of the seventh day of the fourth month commemorated the breaking of the two tables of the commandments by Moses, as well as the first breach in the walls of Jerusalem; that of the fifth month was observed in memory of the return of the spies sent to explore Canaan, and the consequent punishment of forty years' wandering in the wilderness, as well as of the burning of the temple by the Chaldeans; that in the tenth month was appointed because it was then that Ezekiel and the captive Jews received intelligence of the complete destruction of the temple. Joy and gladness. The observance of these fasts seems, by the Lord's answer, to have been neither enjoined nor forbidden; but as for their sins their festivals had been turned into mourning (Amo_8:10), so now their fasts should be turned into joyful feasts, and former miseries should be forgotten in the presence of the blessings now showered upon them. Therefore love the truth and peace. This is the condition of the fulfilment of the promise (verse 16; Zec_7:9), here again forcibly impressed.
§ 6. Here follows the direct answer to the question originally proposed. The fasts should be turned into joyful festivals, former calamities being forgotten. Then the change extending its influence, the heathen shall worship the God of Israel, and esteem it an honour to be received into fellowship with the Jewish nation.
The fast of the fourth month, etc. (For the occasions of these fasts, see note on Zec_7:3.) Jerome gives the later Jewish traditions concerning them. The fast of the seventh day of the fourth month commemorated the breaking of the two tables of the commandments by Moses, as well as the first breach in the walls of Jerusalem; that of the fifth month was observed in memory of the return of the spies sent to explore Canaan, and the consequent punishment of forty years' wandering in the wilderness, as well as of the burning of the temple by the Chaldeans; that in the tenth month was appointed because it was then that Ezekiel and the captive Jews received intelligence of the complete destruction of the temple. Joy and gladness. The observance of these fasts seems, by the Lord's answer, to have been neither enjoined nor forbidden; but as for their sins their festivals had been turned into mourning (Amo_8:10), so now their fasts should be turned into joyful feasts, and former miseries should be forgotten in the presence of the blessings now showered upon them. Therefore love the truth and peace. This is the condition of the fulfilment of the promise (verse 16; Zec_7:9), here again forcibly impressed.
Many People Shall Come to Seek the LORD
20Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities:
Jamieson-Fausset-Brown
20. (Is 2:3; Mi 4:2).
Thus saith the Lord of hosts--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 (Ac 2:9-12, 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 (Ro 11:12, 15).
20. (Is 2:3; Mi 4:2).
Thus saith the Lord of hosts--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 (Ac 2:9-12, 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 (Ro 11:12, 15).
The Pulpit Commentary
It shall yet come to pass, that there shall come people; peoples. The sight of the prosperity of the Jews shall induce surrounding nations to join in the worship of Jehovah. The same truth is expressed in Psa_126:1-3. Perowne thinks that verses 20, 21 refer to the tribes of Israel; but it seems unnatural to suppose the prophet asserting that it will yet happen that Israelites will seek the Lord, when there is no reason to think that they had not done so in some fashion, or that they would need the previous deliberation mentioned in the next verse. Many cities. So the LXX. and Vulgate. Others translate, "great, or, populous cities;" but this is less suitable.
It shall yet come to pass, that there shall come people; peoples. The sight of the prosperity of the Jews shall induce surrounding nations to join in the worship of Jehovah. The same truth is expressed in Psa_126:1-3. Perowne thinks that verses 20, 21 refer to the tribes of Israel; but it seems unnatural to suppose the prophet asserting that it will yet happen that Israelites will seek the Lord, when there is no reason to think that they had not done so in some fashion, or that they would need the previous deliberation mentioned in the next verse. Many cities. So the LXX. and Vulgate. Others translate, "great, or, populous cities;" but this is less suitable.
21And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also.
Jamieson-Fausset-Brown
21. Let us ... I--manifesting zeal and love: converted themselves, they seek the conversion of others (So 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.
go speedily--literally, "go, going"; implying intense earnestness.
pray--Hebrew, "entreat the face" (Zec 7:2); entreat His favor and grace.
21. Let us ... I--manifesting zeal and love: converted themselves, they seek the conversion of others (So 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.
go speedily--literally, "go, going"; implying intense earnestness.
pray--Hebrew, "entreat the face" (Zec 7:2); entreat His favor and grace.
The Pulpit Commentary
The inhabitants of one city shall go to another. The LXX. has, "The inhabitants of five cities shall go unto one;" Vulgate, "The inhabitants go one to another." Let us go speedily. The Hebrew is an imperfect followed by an infinitive absolute—an idiom which implies combination, Let us go on and on, continually. So Pusey and Wright. To pray before the Lord; to entreat the favour of the Lord (see note on Zec_7:2). The Gentiles would be moved, not only to make pilgrimages to the great annual festivals, but to seek to know the Lord, and how to worship him acceptably. I will go also. The inhabitants answer willingly to those who exhort them. It is quite unnatural to take the clause to mean (as Drake does), "I, Zechariah, will go too, to see the alteration in the mode of observing these fast days."
The inhabitants of one city shall go to another. The LXX. has, "The inhabitants of five cities shall go unto one;" Vulgate, "The inhabitants go one to another." Let us go speedily. The Hebrew is an imperfect followed by an infinitive absolute—an idiom which implies combination, Let us go on and on, continually. So Pusey and Wright. To pray before the Lord; to entreat the favour of the Lord (see note on Zec_7:2). The Gentiles would be moved, not only to make pilgrimages to the great annual festivals, but to seek to know the Lord, and how to worship him acceptably. I will go also. The inhabitants answer willingly to those who exhort them. It is quite unnatural to take the clause to mean (as Drake does), "I, Zechariah, will go too, to see the alteration in the mode of observing these fast days."
22Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.
Jamieson-Fausset-Brown
22. many ... strong nations ... in Jerusalem--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 (Is 60:3; 66:23).
22. many ... strong nations ... in Jerusalem--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 (Is 60:3; 66:23).
The Pulpit Commentary
Many people (peoples) and strong nations. This explains Zec_8:20 more fully. The Jews were not actuated by the missionary spirit, yet even before Christ's advent their religion had spread into all parts of the world, as we see from the catalogue of proselytes in Act_2:9-11. Intimations of the same fact are given in Ezr_6:21; Est_8:17. To seek the Lord of hosts in Jerusalem; i.e. to keep the solemn festivals observed there (comp. Isa_2:2; Isa_66:20-23 Mic_4:1, and note there). The literal fulfilment of this prophecy is not to be looked for. It declares the future conversion of the Gentiles, and their being made one with Israel in the Church of Christ, "one fold under one Shepherd" (Joh_10:16).
Many people (peoples) and strong nations. This explains Zec_8:20 more fully. The Jews were not actuated by the missionary spirit, yet even before Christ's advent their religion had spread into all parts of the world, as we see from the catalogue of proselytes in Act_2:9-11. Intimations of the same fact are given in Ezr_6:21; Est_8:17. To seek the Lord of hosts in Jerusalem; i.e. to keep the solemn festivals observed there (comp. Isa_2:2; Isa_66:20-23 Mic_4:1, and note there). The literal fulfilment of this prophecy is not to be looked for. It declares the future conversion of the Gentiles, and their being made one with Israel in the Church of Christ, "one fold under one Shepherd" (Joh_10:16).
★23Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.
Jamieson-Fausset-Brown
23. ten--a definite number for an indefinite. So in Le 22:26; Nu 14:22.
of all languages of the nations--that is, of nations of all languages (compare Is 66:18; Re 7:9).
take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Is 3:6; 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 (Nu 15:38; De 22:12) was a distinguishing badge of a Jew.
God is with you--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.
23. ten--a definite number for an indefinite. So in Le 22:26; Nu 14:22.
of all languages of the nations--that is, of nations of all languages (compare Is 66:18; Re 7:9).
take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Is 3:6; 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 (Nu 15:38; De 22:12) was a distinguishing badge of a Jew.
God is with you--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.
The Pulpit Commentary
Ten men. The number ten is used for a large indefinite number (comp. Gen_31:7; Le Gen_26:26; 1Sa_1:8). Out of all languages (the languages) of the nations. The diversity of languages shall not hinder the unity in the faith (comp. Isa_66:18; Rev_5:9; Rev_7:9). Shall take hold of the skirt of him that is a Jew. Taking hold of the skirt implies a desire to share the privileges, and to be united in fellowship with (comp. Isa_4:1; Hag_2:12). St. Cyril considers the idea to be that the heathen shall cling to the Jews like children holding their fathers' dress for support and guidance. In "the man that is a Jew" St. Jerome discerns the Messiah. We will go with you. The picture presented to the mind by this verse is of a Jew journeying to Jerusalem from some distant country to keep a solemn festival, and a number of Gentiles clinging round him, asking permission to accompany him on his journey, because they have learned how good the Lord has been to his countrymen. But the ideal intended is much more than this. Salvation, indeed, is of the Jews; it began to be announced at Jerusalem; it was preached by the Jewish apostles; its founder was of the seed of David. But the true Israelites are not merely those who are of the natural posterity of Abraham, but all true Christians united under Christ, the Head. To their number all who would be saved must be joined (comp. Rom_4:11; Gal_3:7, Gal_3:29; Gal_4:26, etc.).
Ten men. The number ten is used for a large indefinite number (comp. Gen_31:7; Le Gen_26:26; 1Sa_1:8). Out of all languages (the languages) of the nations. The diversity of languages shall not hinder the unity in the faith (comp. Isa_66:18; Rev_5:9; Rev_7:9). Shall take hold of the skirt of him that is a Jew. Taking hold of the skirt implies a desire to share the privileges, and to be united in fellowship with (comp. Isa_4:1; Hag_2:12). St. Cyril considers the idea to be that the heathen shall cling to the Jews like children holding their fathers' dress for support and guidance. In "the man that is a Jew" St. Jerome discerns the Messiah. We will go with you. The picture presented to the mind by this verse is of a Jew journeying to Jerusalem from some distant country to keep a solemn festival, and a number of Gentiles clinging round him, asking permission to accompany him on his journey, because they have learned how good the Lord has been to his countrymen. But the ideal intended is much more than this. Salvation, indeed, is of the Jews; it began to be announced at Jerusalem; it was preached by the Jewish apostles; its founder was of the seed of David. But the true Israelites are not merely those who are of the natural posterity of Abraham, but all true Christians united under Christ, the Head. To their number all who would be saved must be joined (comp. Rom_4:11; Gal_3:7, Gal_3:29; Gal_4:26, etc.).
THE HOLY BIBLE
Zechariah
Chapter 8
Translated out of the original tongues, and with the former translations diligently compared and revised.
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