The word of Yahweh of Armies came to me. Yahweh of Armies says: “I am jealous for Zion with great jealousy, and I am jealous for her with great wrath.”
Yahweh says: “I have returned to Zion, and will dwell in the middle of Jerusalem. Jerusalem shall be called ‘The City of Truth;’ and the mountain of Yahweh of Armies, ‘The Holy Mountain.’ ”
Yahweh of Armies says: “Old men and old women will again dwell in the streets of Jerusalem, every man with his staff in his hand for very age. The streets of the city will be full of boys and girls playing in its streets.”
Yahweh of Armies says: “If it is marvelous in the eyes of the remnant of this people in those days, should it also be marvelous in my eyes?” says Yahweh of Armies.
Yahweh of Armies says: “Behold, I will save my people from the east country, and from the west country; and I will bring them, and they will dwell within Jerusalem; and they will be my people, and I will be their God, in truth and in righteousness.”
Yahweh of Armies says: “Let your hands be strong, you who hear in these days these words from the mouth of the prophets who were in the day that the foundation of the house of Yahweh of Armies was laid, even the temple, that it might be built. For before those days there was no wages for man, nor any wages for an animal; neither was there any peace to him who went out or came in, because of the adversary. For I set all men everyone against his neighbor. But now I will not be to the remnant of this people as in the former days,” says Yahweh of Armies. “For the seed of peace and the vine will yield its fruit, and the ground will give its increase, and the heavens will give their dew; and I will cause the remnant of this people to inherit all these things. It shall come to pass that, as you were a curse among the nations, house of Judah and house of Israel, so I will save you, and you shall be a blessing. Don’t be afraid. Let your hands be strong.”
For Yahweh of Armies says: “As I thought to do evil to you, when your fathers provoked me to wrath,” says Yahweh of Armies, “and I didn’t repent; so again I have thought in these days to do good to Jerusalem and to the house of Judah. Don’t be afraid. These are the things that you shall do: speak every man the truth with his neighbor. Execute the judgment of truth and peace in your gates, and let none of you devise evil in your hearts against his neighbor, and love no false oath: for all these are things that I hate,” says Yahweh.
The word of Yahweh of Armies came to me. Yahweh of Armies says: “The fasts of the fourth, fifth, seventh, and tenth months shall be for the house of Judah joy and gladness, and cheerful feasts. Therefore love truth and peace.”
Yahweh of Armies says: “Many peoples, and the inhabitants of many cities will yet come; and the inhabitants of one shall go to another, saying, ‘Let’s go speedily to entreat the favor of Yahweh, and to seek Yahweh of Armies. I will go also.’ Yes, many peoples and strong nations will come to seek Yahweh of Armies in Jerusalem, and to entreat the favor of Yahweh.” Yahweh of Armies says: “In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the skirt of him who is a Jew, saying, ‘We will go with you, for we have heard that God is with you.’ ”
John Calvin 1540 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22, 23 Some think that at the beginning of this chapter…
Some think that at the beginning of this chapter the people are reproved for their unfaithfulness, because they conducted themselves towards God in a way they ought not to have done, as they had violated that sacred marriage which God had been pleased to contract with them; for it is a common mode of speaking for God to compare himself to jealous husbands, when he sees his Church dealing with him unfaithfully. But this meaning is inadmissible: for the verb קנא, kona, connected as it is here, is to be taken in a good sense, as signifying concern or affection, inasmuch as ל, lamed, means, “on account of,” or “for;” and we have in the first chapter a similar sentence; Zechariah 1:1 and it is evident that in many other places the meaning is no other, but that God burned with wrath against all the enemies of his Church, as he regarded his Church with singular love. Emulation then here does not mean jealousy, but is to be taken in a different sense, as signifying that concern which God had for the protection of his Church. The whole then of this chapter proves that God would be the defender of his people, and that such was his care for the safety of all the godly, that he resolved to oppose the whole world, if necessary, for their protection. This is the sum of the whole.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 6, 8, 9, 10, 14, 15, 19, 20 I loved my city with a singular love, so…
I loved my city with a singular love, so that I could not abide that any should do her any injury.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–23 Zec 8:1 Again the word of the LORD of…
Zec 8:1 Again the word of the LORD of hosts came [to me], saying,
Ver. 1. Again the word of the Lord of hosts] As for reprehension in the former chapter, so for consolation in this; that they might not be discouraged, or say, as once they did, There is no hope; but lifting up the hands which hung down, and the feeble knees, they might go on to lay the last stone with joy. To which end also no less then eighteen different times in this one chapter God is styled the Lord of hosts; that, resting upon God’s power and goodness (whereof they are assured by many precious promises), as upon the Jachin and Boaz, the two main pillars of a Christian’s faith, they might have strong consolation.
Read full note →
Came to me] {See Trapp on "Zec 7:8"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22, 23 Again, or And, Heb.; as the word of reproof…
Again, or And, Heb.; as the word of reproof in the former chapter, so the word of consolation in this chapter, was from God.
The Lord of hosts: hereby God assureth the Jews that what he promiseth he can perform, and therefore in this chapter, where so many things, so great, are promised, this name is very many times repeated, viz. eighteen.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 9, 18 The prophet, in his foregoing discourses, had left his…
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 (Zac 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 (Zac 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 (Zac 1:14, Zac 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 (Zac 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.
Read full note →
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, Kg2 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 (Zac 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 (Zac 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 (Zac 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 (Zac 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–21 Again the word of the Lord of hosts came…
Again the word of the Lord of hosts came to me saying. The phrase, "to me", is wanting in the Hebrew text; and is the only place it is wanting in, as the Masora observes; though undoubtedly it is to be understood; and therefore is rightly supplied, as it is by the Targum, "with me". Mention being made in the latter part of the preceding chapter Zac 7:8 of the desolations of the earth, comfort is here administered, as Aben Ezra notes.
of the desolations of the earth, comfort is here administered, as Aben Ezra notes.
Read full note →
Zechariah 8:2
zac 8:2
zac 8:2
zac 8:2Thus saith the Lord of hosts,.... This prophecy, according to Kimchi and Ben Melech, respects time to come; the days of the Messiah, in the war of Gog and Magog, when they shall come up against Jerusalem, and the Lord shall pour out his great wrath upon them; and it seems right to interpret it, not only literally of Jerusalem, but spiritually of the church in Gospel times:
I was jealous for Zion with great jealousy; the Arabic version reads, "for Jerusalem, and for Zion"; as in Zac 1:14; see Gill on Zac 1:14,
and I was jealous for her with great fury: that is, against her enemies; the Babylonians and Chaldeans now, and the antichristian powers in Gospel times. The Targum paraphrases it, "against the people that provoked her to jealousy"; the past tense is put for the future, as Kimchi and Ben Melech observe.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 11, 14, 15, 16, 19, 20, 21, 22, 23 A promise that Jerusalem shall be restored, ver. 1-8.…
A promise that Jerusalem shall be restored, ver. 1-8. That the whole church shall be established and increased, ver. 9-23.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 12, 13, 16, 19, 20, 21, 22, 23 In this chapter God promises the continuance of his…
CHAPTER VIII
In this chapter God promises the continuance of his favour to
Read full note →
those who are returned from the captivity; so that upon the
removal of his judgments, the fasts they had observed during
the captivity may now be converted to so many occasions of
rejoicing. He likewise promises in due time a general
restoration of his people, and the enlargement of the Church
by the accession of the Gentiles, 1-20.
The conclusion of the chapter intimates farther that the Jews,
after their restoration, will be instrumental in converting
many other nations, 21-23.
Compare Ro 11:15-16.
NOTES ON CHAP. VIII
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 4, 6, 8, 9, 11, 14, 16, 19, 20, 23 Zec 8:2. I was jealous for Zion with great…
Zec 8:2. I was jealous for Zion with great jealousy — With great care that she should not, as formerly, sin against my love and her own welfare, and with a great desire to do her good, and rescue her from her enemies. Jealousy is properly the passion of a lover, or husband, made up of love, care, and anger, in their highest degrees, for his beloved, and against all that he thinks hurtful to her. Thus God had greatly loved Zion, had been careful of her honour and welfare, and displeased with her sins, which first hurt her, and then with the Chaldeans, who violated her. And I was jealous for her — Or toward, or against her, as להmay be rendered; with great fury — Hebrew, חמה, heat, or wrath, namely, for her sins. In a note on Zec 1:14, Blayney gives it as his opinion, that the jealousy there spoken of was God’s resentment against his people for their disloyalty and misbehaviour toward him. “In this opinion,” he here says, “I am confirmed by the present passage, where not the least mention is made of the persecuting nations. That God’s jealousy bespeaks wrath toward the object of it, needs no other proof than his own words, Num 25:11.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 23 Dionysius: “After the Lord had, in the preceding chapter,…
Dionysius: “After the Lord had, in the preceding chapter, manifoldly rebuked the Jewish people, He now comforts it with renewed promises, as a good physician, who after a bitter draught employs sweet and soothing remedies; as that most loving Samaritan poured in wine and oil.” The chapter falls into two portions, each marked by the words, The Word of the Lord of hosts came or came unto me, the first Zech. 8:1-17 declaring the reversal of the former judgments, and the complete, though conditional, restoration of God’s favor; the 2nd Zec 8:18-23 containing the answer to the original question as to those fasts, in the declaration of the joy and the spread of the Gospel. The first portion has, again, a sevenfold, the second, a threefold subordinate division; marked by the beginning, “Thus saith the Lord of hosts.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 6, 7, 8, 10, 13, 16, 17, 19, 22, 23 Jealous for her, treating her as a spouse, (Calmet)…
Jealous for her, treating her as a spouse, (Calmet) and not neglecting her as one incorrigible. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 A. General Promises and Precepts (Zec_8:1-17). B. Fasts shall…
2. THE BLESSINGS OF OBEDIENCE. THE QUESTION ANSWERED
A. General Promises and Precepts (Zec_8:1-17). B. Fasts shall become Festivals, and whole Nations be added to the Jews (Zec_8:18-23)
Read full note →
Zechariah 8
1 And the word of Jehovah of Hosts came to me,1 saying,
2 Thus saith Jehovah of Hosts,
I am jealous2 for Zion with great jealousy,
And with great fury I am jealous for her.
3 Thus saith Jehovah, I am returned to Zion,
And will dwell in the midst of Jerusalem;
And Jerusalem shall be called the city of truth,3
And the mountain of Jehovah of Hosts the holy mountain.
4 Thus saith Jehovah of Hosts,
Yet shall there sit4 old men and old women in the streets of Jerusalem,
Each having his staff in his hand for very age;5
5 And the streets of the city shall be full of boys and girls,
Playing in the streets.
6 Thus saith Jehovah of Hosts,
Because it will be marvelous in the eyes of the remnant of this nation in those6 days,
Shall it be marvelous in my eyes also? saith Jehovah of Hosts.
7 Thus saith Jehovah of Hosts,
Behold, I save my people from the land of the rising,
And from the land of the setting of the sun;
8 And 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.
9 Thus saith Jehovah of Hosts
Let your hands be strong,
Ye who hear in these days these words,
From the mouth of the prophets who spake7
On the day the house of Jehovah of Hosts, the temple,8
Was founded, that it might be built.
10 For before those days there was no wages for a man
And no wages for a beast,9
And no peace to him that went out or came in, because of the oppressor;
And I set10 all men, each against his neighbor.
11 But now not as in the former days am I
To the remnant of this people, saith Jehovah of Hosts.
12 For11 there shall be a seed of peace,
The vine shall yield its fruit,
And the earth shall yield its produce,
And the heavens shall give their dew,
And I will cause the remnant of this people to inherit all these.
13 And it shall be, that 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;
Fear not, let your hands be strong.
14 For thus saith Jehovah of Hosts,
As I thought to do evil12 to you when your fathers provoked me,
Saith Jehovah of Hosts, and I repented not;
15 So have I thought again13 in these days
To do good to Jerusalem and to the house of Judah,
Fear ye not.
16 These are the words which ye are to do;
Speak truth, each to his neighbor;
Truth and judgment of peace judge ye14 in your gates.
17 And let none of you devise the evil of his neighbor in your hearts,
And love not an oath of falsehood;
For all these15 are what I hate, saith Jehovah.
18–19 And the word of Jehovah came to me, saying, Thus saith Jehovah 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 become pleasure and joy to the house of Judah, and cheerful feasts; but love ye truth16 and peace.
20 Thus saith Jehovah of Hosts,
It shall yet17 be that peoples18 will come,
And the inhabitants of many cities;
21 And the inhabitants of one (city) shall go to another, saying,
Let us go speedily to entreat Jehovah19
And to seek Jehovah of Hosts.
I will go also.
22 And many peoples and strong nations shall come
To seek Jehovah of Hosts in Jerusalem,
And to entreat Jehovah.
23 Thus saith Jehovah of Hosts,
In those days it shall come to pass
That ten men of all languages of the nations shall take hold;
Even shall take hold of the skirt of a Jew,
Saying, we will go with you,
For we have heard that God is with you.
EXEGETICAL AND CRITICAL
In the preceding chapter the Prophet had rebuked the people for their formalism, and set forth the dreadful consequences of disobedience. Now he turns to the other side of the subject and paints an exquisite picture of the results of conformity to the Divine will. Zec_8:1-3. The restoration of purity.
Zec_8:4-6. Wonderful peace and prosperity.
Zec_8:7-8. Rescue of all captives from every quarter.
Zec_8:9-13. General fertility in place of the previous drought and want.
Zec_8:14-15. Future execution of promises as sure as past execution of threats.
Zec_8:16-17. Moral conditions of prosperity.
Zec_8:18-19. Fasts shall become festivals.
Zec_8:20-23. Lively statement of the extension of God’s kingdom.
The chapter is divided into two parts by the phrase, “And the word of Jehovah of Hosts came to me” (Zec_8:1 and Zec_8:18). Each of these parts is again divided into separate utterances by the recurring formula, “Thus saith Jehovah of Hosts.” The first contains seven of these segments (Zec_8:2-4; Zec_8:6-7; Zec_8:9; Zec_8:14); the second has but three (Zec_8:19-20; Zec_8:23). Jerome justly explains these reiterated references to the Almighty as meaning, “Do not consider these words to be my own, and therefore disbelieve them as coming from a man; they are the promises of God.”
(a.) General Promises and Precepts, (Zec_8:1-17).
Zec_8:1. And the word of Jehovah, etc. See the same formula, ante i. 7, iv. 8.
Zec_8:2. I am jealous.…. for her. For the usage and the sense, see on Zec_1:14. Both passages speak of wrath, but there the object of the wrath is stated (the nations), here, the cause (Zion). This vehement affection manifests itself in the ways described in the next verse.
Zec_8:3. I am returned to Zion. He had forsaken his dwelling-place when Jerusalem was given up to her foes, and Ezekiel had seen in vision the glory of Jehovah departing (Eze_11:23). Now he would return, and in consequence, the city would be called the city of truth, i. e., where truth is found, and Moriah the holy mountain; which does not mean that they would actually bear these names, but that they would deserve them as expressing their real character. The strict fulfillment of this promise must be referred to the Messianic period.
Zec_8:4-5. Yet shall there sit, etc. This beautiful picture represents the extremes of life as dwelling in all security and happiness in the midst of Jerusalem. Long life and a multitude of children were ordinary theocratic blessings (Exo_20:12; Deu_7:13-14; Psa_128:3-5), and this promise must in part at least relate to the period between Zerubbabel and Christ. There is a curious verbal coincidence in the words of the author of 1 Maccabees (Zec_14:9), describing the peaceful prosperity which prevailed in Judæa under the rule of Simon: “The ancient men sat all in the streets, communing together of good things, and the young men put on glorious and warlike apparel.” But the full realization has been seen only under a latter economy.
Zec_8:6. Because it will be marvelous, etc. The Lord confirms their faith in his words by reminding them that what seemed incredible to them was not therefore incredible to Jehovah. The common explanation of the second clause, supposes וַּם to stand for הֲגַם, as in 1Sa_22:8, and the question to imply a negative answer. This is simple and pertinent, especially if we, like the E. V., render הָהֵם these, instead of those, which is its customary sense as denoting the farther demonstrative. But even according to the rendering, in those days, i. e., when this shall come to pass, the sense is better than with Köhler to make the second clause an affirmation, and explain the passage as saying that it would be right for the people to regard it as marvelous, for it would appear such even to Jehovah himself. Remnant of this nation. See Hag_1:12-14.
Zec_8:7-8. Behold I save my people.… righteousness. Jehovah will rescue his people from all lands as far as the sun shines, install them again in Jerusalem and renew the old covenant relation,—He their God and they his people (Zec_13:9); and this, in the exercise on both sides of, truth and righteousness (Hos_2:21-22). Henderson, Kohler, Pressel, et al., refer this to the restoration of the Jews still scattered abroad, but the words are too large to admit of so narrow a restriction, nor is there any historical evidence of any such general return of the diaspora to Palestine. Jerusalem must stand here as elsewhere for the Messianic kingdom. On the basis of these promises, Zechariah proceeds to encourage the people.
Zec_8:9. Let your hands, etc. To have the hands strong=to be of good courage (Jdg_7:11; 2Sa_16:21). A reason for this courage is shown in the description of those to whom it is addressed. They are those who hear what the later Prophets say, e. g., in Zec_8:2-8 of this chapter. These later Prophets (Haggai and Zechariah) had appeared at the time when the foundation of the temple was laid, and the good effects of their activity already to be seen were a pledge of what should follow. It is unnecessary with Hitzig to conceive בְּיוֹם as put for מִיוֹם, but he is happy in the suggestion that the last words of the verse that it might be built, are intended to emphasize the thought that this second founding of the temple (Hag_2:15-18), unlike the first (Ezr_3:10), should issue in the completion of the building.
Zec_8:10-12 present the contrast between the present and the former times.
Zec_8:10. Before those days, namely, in which work on the temple was resumed. No wages. The labor of man and beast yielded so little result that it might be said to be none. There was also an entire absence of internal quiet to him that went out or came in, i. e., men engaged in their ordinary occupations. הַצָּר, rendered by the ancient versions as an abstract noun, is made concrete by nearly all the moderns. That this does not refer wholly to a heathen oppressor is made plain by the following clause.
Zec_8:11. But now makes vivid the contrast with the opening words of the preceding verse.
Zec_8:12. For there shall be.… peace. This clause is variously construed. Some say, “the seed shall be secure” (Targum, Peshito), or “prosperous” (E. V., Henderson), which is ungrammatical. Others, “the seed of peace, namely, the vine, shall,” etc. (Keil, Köhler), and they say that the vine is thus called because it can be produced only in peaceful times; but is not war just as destructive to any other fruit of the earth? I prefer the view of the Vulgate and Pressel given above, a general statement of productiveness of which the following clauses give the details. “Future abundance will compensate for the drought and scarcity of the past” (Jerome).
Zec_8:13 sums up all the blessings in a single utterance. As ye were a curse, etc. This does not mean that they would become a source of blessing to the nations (a view which Pressel urges with great zeal, but manifestly without ground), but an example, of blessedness, and therefore they would be employed in a formula of benediction, just as they had been used for an imprecatory formula (cf. Gen_48:20; Jer_29:22).—Israel. See on p. 30 a the remark on a similar occurrence of this name in Zec_1:19. It is very significant. “The idea that the ten tribes still exist somewhere in the world, and are still to be restored in their tribal state, has arisen from a misconstruction of those prophecies which refer to the return from Babylon” (Henderson).
Zec_8:14-17. The two former of these verses confirm the foregoing promise, and the two latter indicate a condition of its performance.
Zec_8:14. And I repented not. Just as the threatening did not fail of its execution, so you may be sure the promise will not.
Zec_8:16-17. These are the words There is no need of giving to הַדּבָרִים the doubtful meaning things (E. V., Henderson), since the ordinary sense words is entirely suitable. These “words” are, just as above in Zec_7:9-10, first positive (Zec_8:16), then negative (Zec_8:17). Judgment of peace is such judgment as promotes peace, but this is always founded upon truth. Your gates, as the places where justice was usually administered. The first clause of Zec_8:17 is curiously reversed in meaning by Henderson: “think not in your hearts of the injury which one hath done to another,”—a sense which the Hebrew cannot have. The last clause is very emphatic in the original, lit., “For as to all these things, they are what I hate.”
b. Fasts shall become Festivals, and the Nations attracted (Zec_8:18-23).
Zec_8:18. Here begins the second word of Jehovah. See Zec_8:1.
Zec_8:19. The fast of the fourth month, etc. For the fasts of the fifth month and the seventh, see on Zec_7:3-5. The fast of the fourth month was on account of the taking of Jerusalem (Jer_39:2); that of the tenth was in commemoration of the commencement of the siege (Jer_52:4). All these fasts were to be turned into festivals of joy. Not, as Grotius says, that the observance should be retained only with a change of feeling and purpose; but that the general condition should be so happy and prosperous as to render fasting unsuitable. The last clause reminds them of the condition upon which these promises were suspended.
Zec_8:20. Yet shall it be that, etc. The position of yet renders it very emphatic, as if to say, Notwithstanding all past desolations, this shall surely come to pass. Peoples, that is to say, not individuals merely, but entire nations. The connection, apparently dropped at the end of this verse, to allow the mention of the reciprocal summons in the next verse, is resumed with the same (וּבאוּ) in Zec_8:22.
Zec_8:21. And the inhabitants of one city, etc. The mutual appeal stated here greatly enlivens the representation. The emphatic infinitive is very well expressed in the E. V. Let us go speedily, although Prof. Cowles prefers earnestly. The last clause, I will go also, is the prompt response of each of the parties addressed.
Zec_8:22. And many peoples, etc. This verse takes up and completes the statement begun in Zec_8:20, by reciting the object of the journey, namely, the worship of Jehovah.
Zec_8:23. Thus saith Jehovah of Hosts, etc. An important addition. Not only will the heathen go in streams to Jerusalem to worship Jehovah, but they will seek a close and intimate union with the Jews as a nation. אֲשֶׁר, which Henderson says is redundant, is rather emphatic, and the clause is to be construed as the similar one at the commencement of Zec_8:20. Ten men, a definite number for an indefinite (Gen_31:7). Each of these ten representative men stands for a distinct nation, since they each speak a different language, as appears from the added clause, of all languages; of the nations, where the singularity of the expression seems designed to emphasize this diversity. וְהֶחֱזִיקוּ is simply a resumption of the same verb in the former clause. We will go with you, not merely to the house of God (Hitzig), but in all other ways (Rth_1:16). On God is with you, cf. 2Ch_15:9. Henderson explains all this as fulfilled in the number of proselytes made to Judaism after the restoration. But surely neither “many peoples” nor “strong nations” ever in a body joined themselves to the covenant people. He says that “Jerusalem” cannot be understood otherwise than literally. But most persons will think it cannot be understood in that way at all, for how could such a city contain nations? “That these are said to come to Jerusalem is due to the necessary modes of Jewish thought. That was the only way in which the Jews before Christ could conceive of real conversions,—the only language descriptive of conversion which they could understand. They had not yet reached the idea that God can be worshipped acceptably and spiritually just as well anywhere else as at Jerusalem. Hence those glorious conversions of Gentile nations which are to take place far down in the ages of the Gospel dispensation, if foretold at all by Jewish prophets and for Jewish readers, must be presented in thoroughly Jewish language and in harmony with Jewish conceptions. So we ought to expect to find it throughout the Old Testament Prophets, and so we do find it” (Cowles).
THEOLOGICAL AND MORAL
1. The beginning and the indispensable condition of all true prosperity is the presence of God. Hence the very first article in the prophet’s statement of the happy prospects of his countrymen is Jehovah’s assurance, “I am returned to Zion.” His absence, strikingly depicted in the vision in which Ezekiel saw the glory of the Lord depart from the threshold of the sanctuary, had caused all the woes of Israel,—invasion, conquest, exile, bondage. His return was the only sure pledge of permanent restoration. This, according to the 46th Psalm, is the river the streams whereof make glad the city of God; “God is in the midst of her, she shall not be moved.” God’s presence in heaven makes all its bliss, and his presence on earth makes the nearest approach to that bliss. But as He is a God of truth and holiness, they who enjoy his presence must partake of both. Wickedness cannot dwell with Him. As Calvin says, “He is never idle while He dwells in his people, for He cleanses away every kind of impurity that the place where He is may be holy.” The proof of his presence, therefore, is not any partial, outward, or transient reform, but the growth and prevalence of holiness founded on truth, ὁσιότητι τῆς ἀληθείας, Eph_4:24.
2. “Longevity and a numerous offspring were specially promised under the old dispensation,” but nowhere is that promise so beautifully set forth as in the scene which Zechariah calls up,—the old man leaning upon his staff, and groups of happy children playing in the streets. No pestilence stalks over the land, no war decimates the population, no famine wastes flesh and strength. The extremes of human life are happy, each in its appropriate way, and all that lie between are in the same peaceful condition. The classes which are most exposed and most defenseless being in complete and conscious security, the others in the prime and vigor of their days must needs be exempt from fear and anxiety. All this was the more impressive to the prophet’s contemporaries because of its contrast with the days when death came up into the windows and cut off the children from the streets,—when the husband was taken with the wife, the aged with him that was full of days (Jer_9:21; Jer_6:11). There is no need of spiritualizing the description. It serves well in its literal sense to express what is realized already under the beneficent reign of the Prince of Peace, and will become universal and abiding when his kingdom is established over the earth.
3. The chronic sin of human nature is unbelief. Men stagger at the greatness of the divine promises. This is shown not only by the worldly, of whom the standing pattern is that lord in the court of Jehoram, who, when Elisha predicted in the midst of famine a speedy abundance of supplies, exclaimed, If the Lord would make windows in heaven, might this thing be? (2Ki_7:2); but even by the godly, as illustrated in the case of Moses, who, when God engaged to sate Israel with flesh for a whole month in the wilderness, incredulously reminded Him that there were 600,000 footmen, plainly implying that the thing was impossible. And yet Moses had seen all the wonders wrought in Egypt. In like manner the restored exiles regarded the glowing statements of Zechariah. They refused to accept them, and so lost the comfort and stimulus they would otherwise have enjoyed. The prophet puts his finger upon the cause of this irrational unbelief, when he suggests that they judged God by themselves, that they measured his power by their own understanding. It is absolutely necessary to raise our thoughts above the world, to bid adieu to human standards of probability, and to keep in mind the infinite excellence of the Most High. There are very many things of which one can only repeat what the Master said to his disciples, —“With men this is impossible, but with God all things are possible” (Mat_19:26). Faith in the divine omnipotence is easy so long as only hypothetical cases are concerned; but when a question of practical duty is involved, and our faith requires us to run counter to all the maxims of worldly wisdom, it is another matter. It is this feature which gave such a heroic aspect to the course of Abraham when “against hope he believed in hope,” and for scores of years persevered in the expectation of an event which was naturally quite impossible, just because he was “fully persuaded that what God had promised He was also able to perform” (Rom_4:21). It is needful always to remember that God’s thoughts are not as our thoughts, nor his ways as our ways, but as high above them as the heavens are high above the earth. Faith, therefore, always has abundant warrant. The trouble is that so many, like Thomas, want to see first, and then believe. But the special, peculiar blessing is for those who, without seeing, believe what God says, just because He says it.
4. The argument a fortiori is proverbially strong, and as it is here presented by the prophet, offers great encouragement to weak faith. God reminds Israel that the wrath incurred by their fathers had been actually visited upon them, no repentance on God’s part interposing to avert the blow. Even so should it be with his purposes of mercy; and thus, the very sorrows of the past became pledges for the hopes of the future. The Most High does not willingly afflict, He has no pleasure in the death of him that dieth; yet when the limit of forbearance is reached, He executes the fierceness of his anger, and his threatenings are verified to the letter. Every Jew saw this in the deep furrows the Chaldæan conquest had imprinted on his native land. But if Jehovah carried out his purposes so effectively in the strange work of judgment, how much more would He in the kind, congenial work of beneficence and blessing? If the word of justice had such a complete and ample verification, would not the word of mercy be still more signally illustrated and confirmed? In this view even the gloomy desolation of the Dead Sea and the ruins of Nineveh and Tyre confirm the faith and hope which expect the world-wide blessings of the latter day. The illustrations of God’s severity will be surpassed by those of his goodness.
5. The truest test of religious character is found in the degree of our sympathy with God. If we love what He loves and hate what He hates, then are we his children, and bear his image. Now what God hates particularly is not neglect of outward observances, but all departures from the law of love,—evil acting, evil speaking, evil thinking toward our neighbor. And if we are right-minded we shall shun these things, not for policy’s sake, nor even from abstract considerations of propriety, but because they are so offensive to God. This was what underlay the continence of Joseph under a fierce temptation,—How shall I do this great wickedness and sin against God? And this is the only trustworthy support against the assaults of the adversary. We must have a resolute loyalty to the divine administration; and say with David, “I know, O Lord, that all thy judgments are right,” or with Paul, “Yea, let God be true, but every man a liar.” We may, we must have sympathy With our fellows, but first and before all we are to cultivate the same moral affections as our Maker exercises. The farther this culture proceeds, the more acceptable we become to Him and the truer to the best interests of men. It is the more important to emphasize this truth because in our own day there is a persistent attempt in various quarters to introduce in a disguised form the dreadful error which Paul represents (Rom_1:25), as lying at the root of the gross idolatry and depravity of the heathen world—the worshipping and serving the creature more than the Creator. Men reverse the order laid down by our Saviour, and make regard for man the first and great commandment. The “enthusiasm of humanity” is substituted for obedience to God and love to the Lord Jesus, and the sanctions of religion, properly so called, are quietly ignored. Comte’s proposed worship of Le grand Etre, collective humanity, only put in a concrete form the theoretical principles actuating many who ridiculed this new philosophical religion. He pushed things to their logical result. Yet every page of Scripture teaches that integrity and philanthropy are not piety, and every fresh leaf that is turned in human experience shows that the true love of man is rooted in the love of God, and that no sympathy can be permanently relied upon which is not fed from supernal sources.
6. The lively, dramatic form in which Zechariah predicts the conversion of the Gentiles, is note-worthy. A general movement among the nations; the inhabitants of one city running to another with the eager summons to seek Jehovah, “let us go speedily,” lest we be too late; the instant answer, “I will go also;” different nationalities crowding around one Jew and seizing even the hem of his garment; all coveting fellowship with the obscure child of Israel, simply because they had heard that God was with him. Nothing could have seemed more unlikely to the contemporaries of the prophet, yet how exactly it has been fulfilled! The whole Roman Empire with the vast multitude of peoples it contained, and very many more who never saw the imperial eagles, have submitted to the authority of a Saviour who was a Jew; all rested their hopes for eternity upon a Jew. Other nations have been centres and sources for philosophy, science, art, literature, law, and government; but in the matter of the knowledge of God, the writings of Jews are the only and universal standard. For centuries past the mightiest intellects and largest hearts of the race have breathed the spirit and studied the words of these living oracles. The Jewish outward polity has disappeared, the nation has been scattered as no nation ever was before or since, a bitter and irrational prejudice against them characterizes a large part of Christendom; and yet the God of Abraham, Isaac, and Jacob is recognized as the one supreme Creator and Lord of the universe, in the best thought of the civilized world. And at this day literally men of all nations and kindreds and tribes and tongues are, almost without a figure, laying hold of the skirt of him that is a Jew. They cast in their lot with those whom God chose to be a people for Himself, and are resting their hopes upon that crucified Jew who is the Saviour of the world. All other gods are idols. All other faiths are decrepit. All other religions are forms. The hope of Israel alone has survived the vicissitudes of time and the revolutions of earth, and flourishes in immortal youth, making fresh conquests every day, constantly entering new fields, breaking up the apathy of ages, undermining superstitions hoar with the rime of a thousand years, and calling forth from the ends of the earth the old cry, Come, let us go speedily to seek Jehovah of Hosts.
HOMILETICAL AND PRACTICAL
Moore: Zec_8:2. Men judge God by themselves, in interpreting his promises, much oftener than in interpreting his threatenings
Zec_8:17. When God covenants with his people, He also covenants with their children.
Zec_8:20-23. All true piety is instinct with the missionary spirit,—desire for the salvation of others.
Pressel: Zec_8:23. Shall we delay our missionary efforts until Heathens, Mohammedans, and Jews seize us by the skirt? No, for if that had been the rule, where would we ourselves have been? No, but on the contrary, let us like brothers seize them by the hand and lead them to the Lord.
Again: No one can be another’s leader to the Lord, unless it be perceived that God is with him; but wherever that is plainly seen, men gladly seek such guidance.
Jerome. Shall it be marvelous. Who would have supposed that the same imperial power which destroyed our churches and burnt our Bibles, should now rebuild the former at public expense, in splendor of gold and various marbles, and restore the latter in golden purple and jeweled bindings?
Footnotes:
[1]Zec_8:1.—The word אֵלַי wanting in the Masoretic text, is found in numerous MSS. and several editions, and is supported by the Syriac and Targum.
[2]Zec_8:2.—“I am jealous,” not as E. V. “I was.” The Hebrew tense here seems to be=the Greek perfect, in the sense “I have been and still am.”
[3]Zec_8:3.—The city of truth, not a city as E. V., but one preëminent in this respect.
[4]Zec_8:4.—יֵשְׁבוּ. The literal meaning sit is both more accurate and more expressive than the derived sense dwell, adopted in the E. V. from the Vulgate.
[5]Zec_8:4.—“Very age.” This archaism is better than the literal “abundance of days” in margin of E. V.
[6]Zec_8:6.—הָהֵם, according to usage, must be rendered those. So Dr. Riggs (Suggested Emendations), who however is not happy in suggesting the marginal rendering of the E. V. as preferable to the textual, in the case of the verb in this clause. The literal sense of יִפָּלֵא is to be singled out, distinguished, wonderful, and the word here expresses something not only difficult, but so difficult as to be marvelous or incredible.
[7]Zec_8:9.—אֲשֶׁר requires a verb to be supplied. Some suggest בָאוּ but דִבּרוּ seems better.
[8]Zec_8:9.—The grammatical construction here is awkward, yet better than E. V., which seems to imply a difference between the house of Jehovah and the temple.
[9]Zec_8:10.—The feminine suffix in אֶינֶנָּה refers to the nearer preceding noun.
[10]Zec_8:10.—In וַאֲשַׁלַּח the vav convers. takes Pattach in conformity to the compound Sheva which follows (Green H. G., 99 b).
[11]Ver 12.—Keil renders כי but, but the usual signification for is as suitable and idiomatic.
[12]Zec_8:14.—להָרע is in contrast with לְהֵיטִיב in Zec_8:15, and they should be so rendered—to do evil and to do good; whereas E. V. gives the former as punish, and Henderson afflict.
[13]Zec_8:15.—שַׁבְתִי=again. See on Zec_5:1, Zec_6:1.
[14]Zec_8:16.—שׁפטוּ—משׁפט. To render this “Execute judgment” (E. V., Henderson), is misleading, for the words express the pronouncing, not the executing of judgment. Noyes renders, “Judge according to truth, and for peace,” etc.
[15]Zec_8:17.—אֶת־כָּל־אֵלֶּה is to be taken as an accus. absol.
[16]Zec_8:19.—The E. V. renders the last clause, “love the truth;” and so the Genevan. But both omit the article before “peace,” although the Hebrew has it before each noun.
[17]Zec_8:20.—After עֹד we must supply יִהיֶה.
[18]Zec_8:20.—עמּים=peoples. This plural, found twice in E. V. (Rev_10:11; Rev_17:15), should have been used here, and in Zec_10:9, Zec_12:2-4; Zec_12:6, Zec_14:12, and often elsewhere, to avoid ambiguity.
[19]Zec_8:21.—לחלּוֹת׳. See on Zec_7:2.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 21, 22, 23 I am returned--that is, I am determined to return.…
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 (Isa 1:21, Isa 1:26; Joh 17:17). Never yet fully fulfilled, therefore still to be so.
Read full note →
the mountain of the Lord-- (Isa 2:2-3).
holy mountain-- (Jer 31:23).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 4, 7, 9, 10, 16, 18 Imminence of the day of redemption, Zec_8:1-8.
Imminence of the day of redemption, Zec_8:1-8.
The introductory formula of Zec_8:1, does not mark the beginning of a new discourse; it introduces only a new line of thought in the prophecy which begins in Zec_7:4. In Zec_7:6 ff., the prophet dwells upon the past; in Zec_8:1, he turns to the present and from the present outlook he draws a new argument, to show that the observance of the solemn fasts is not essential. In chapter vii he sets forth that in the past Jehovah demanded justice and mercy, not the observance of the external forms; judgment came upon the fathers, because they disregarded the ethical demands of Jehovah; all of which shows that even to-day fasting is of secondary importance. In chapter 8 he points out that the time of redemption is at hand, therefore fasting and mourning are no longer needed; they will be changed into seasons of rejoicing.
Read full note →
Zec_8:2 emphasizes the motive that prompts Jehovah to bestow the new blessings.
Thus saith Jehovah — Repeated ten times in this chapter, always introducing assurances of divine interest (see on Zec_1:3).
I was jealous — Better, R.V., “I am jealous” (compare Zec_1:14; see on Joe_2:18).
For Zion — Here the entire postexilic community.
With great fury — Against the enemies of Zion (see on Nah_1:2). 2b repeats the thought of 2a for the sake of emphasis.
Zec_8:3 introduces the promise of speedy redemption.
I am returned — The tense may express the idea that Jehovah has already returned and is about to begin his activity on behalf of Zion, or it may be a prophetic perfect, which would place the action in the future but would express absolute confidence in the fulfillment of the promise (Zec_1:16; Zec_2:10 ff.). Since the temple, which was to be the dwelling place of Jehovah, was not yet completed, the latter interpretation is to be preferred. Ezekiel had seen the glory of Jehovah departing from Zion before the capture of the city (Eze_9:3; Eze_10:4; Eze_10:18), but on the completion of the temple Jehovah will return.
In the midst of Jerusalem — See on Joe_2:27; Joe_3:17.
Shall be called — Among the Hebrews the name serves frequently as a symbol of character; in such cases the calling of anyone by a certain name suggests that he possesses a certain character, hence to be called is practically equivalent to to be (Isa_1:26; Isa_4:3; Isa_9:6; Eze_48:35).
City of truth — Equivalent to faithful city (Isa_1:21); a city known for its truthfulness and fidelity to Jehovah.
Holy mountain — Holy because occupied once more by Jehovah (see on Zec_14:20; Joe_2:1).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 18, 19, 20, 21, 23 Chap. Zec_8:1-17. The Answer. Third Section
Chap. Zec_8:1-17. The Answer. Third Section
1. Again] Rather, And. See Zec_7:8, note.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10, 12, 13, 14, 16, 18, 19, 20, 21, 23 (2) I was.—Better, I am in both cases. Here…
(2) I was.—Better, I am in both cases. Here God declares His determination to give expression to His burning love for Zion.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–23 Vers. 1-8. The Lord promises to show his love…
Vers. 1-8. 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.
Read full note →
Vers. 1-8. Assurance of favour.
"Again the word of the Lord of hosts came to me." When warning is carried too far, it degenerates into threatening, and defeats its own end, producing despair instead of desire to escape. It is probably on this account that the solemn warning with which Zec 7. concludes gives place, in this chapter, to an animating series of encouragements and promises. (For somewhat similar transitions, see Heb_6:9 Isa_1:18, etc.) In the verses now immediately before us, we have the beginning of these encouragements in a gracious assurance of favour to the remnant addressed by the prophet an assurance conveyed to them in the way
(1) of emphatic repetition;
(2) of graphic detail; and
(3) of copious addition.
I EMPHATIC REPETITION. We have such repetition:
1. Of the feelings of Jehovah towards the enemies of his Zion. He had described himself before (Zec_1:14) as looking with an eye of displeasure and jealousy on the comparative "ease" of those foes. We have the same idea here (in ver. 2) in a still more forcible shape. "I was jealous for Zion with great fury." What can go beyond that?
2. Of the purposes of Jehovah towards Zion herself. On this point, also, God"s former declaration (as found in Zec_1:16 Zec_2:10) is repeated and enforced. Not only would God again dwell in her, as prophesied before; but he would do so in such a manner as to make her a city of truth and holiness. (ver. 3; and comp. Jer_31:23) All this as though to impress on his people how deliberately he had spoken. "I know what I said, and I mean it; I meant even more than I said." Such is the purport, such also the effect, of repetition like this. It is the natural language of steadfast purpose and conscious power to fulfil. Some persons think, accordingly, that the Epistle to the Ephesians is, virtually, such a repetition of that to the Colossians; and that the same holds good about the two Epistles to the Galatians and Romans.
II GRAPHIC DETAIL. A previous prophecy (Zec_2:4) had declared that Jerusalem should be inhabited as "towns without walls.
Vers. 4 and 5 of the present chapter amplify this description under three principal ideas of great beauty and force.
1. The idea of restoration and order. Instead of being a city of waste places (compare sixty years afterwards, Neh_7:4, margin), we see it a city of populous "streets." This a wonderful touch. In a growing neighbourhood, where every new building is an event, we think most of the houses; in a completely built city, where there is no room for more buildings, we think most of the thoroughfares.
2. The idea of safety and peace. In times of warfare and tumult the first to succumb to violence and privation and terror are the aged. Streets, therefore, full of such (ver. 4) tell a twofold tale. Had there not been long peace in the past, these aged ones would not have survived. Were there not assured peace in the present, they would be in flight or concealment, and not in the streets.
3. The idea of gladness and joy. What happier sight on this earth than that described in ver. 5, in its comparative innocence, its abundant life, its musical utterances, its sweet faces and smiles, its graceful figures and movements, and the untold wealth of tender love and delighted looks, of which, in so many different homes, it gives proof! How all this detail would help men to realize what God"s promises meant!
III COPIOUS ADDITION. Did these visions seem very marvellous in the eyes of those to whom they were shown? Almost too good, in fact, to be true. Let such persons remember:
1. That they were not too marvellous for God"s power. Often had God shown this kind of thing to be true. (see Gen_18:14 Jer_32:6-17, where note connection with the subject of restoration after Captivity, as in this instance) Let such persons understand of these promises:
2. That they were far beneath God"s power, in real fact. Besides the remnant now brought back from the Captivity, he would bring others as well; not only those from the east, but those from the west (ver. 7); not only also (ver. 8) those who were his people already, but those who should become so in the fullest manner. Most probably much of the meaning of this would be concealed at that time from the prophet"s understanding, but even to see such distant peaks "afar off", (Heb_11:13) and above the clouds, as it were, would be a great help on the road.
Two important lessons derivable to conclude.
1. How to receive God"s Word, viz. as something not only perfectly sure, but also as something wonderfully significant and overflowingly full. It is with the secrets of grace as with those of nature; they can never be fully described, never altogether exhausted. (see Ecc_3:11 Ecc_8:17 Rom_11:33 Psa_36:6 Psa_77:19; and especially what is said in Job_11:6, of the "secrets of wisdom," that they "are double to that which is
2. How to set forth God"s truth, viz. as having both a sombre side and a bright one. Some are now preaching the gospel as though no such thing as repentance and judgment were mentioned in the Bible. Others confine themselves to repentance and judgment, as though there were no pardon or love. The right "proportion" (Rom_12:6) is shown us in our present passage combined with our last, and in such Scriptures as Psa_101:1 Rom_2:3-11, etc.
HOMILIES BY W. FORSYTH Vers. 1-23. The future glory of the Church.
God speaks. Formerly stern rebuke; here sweet encouragement. Glowing picture of the good time coming.
I GOD"S ABIDING LOVE TO HIS CHURCH. There are times when it would seem as if God had cast off his people. "Has God forgotten to be gracious?" Here is the answer. "I am jealous," etc. There is real, intense, and abiding attachment. Words of good cheer verified by facts. "I am returned," etc.
II. GOD"S GRACIOUS PURPOSE TO RESTORE HIS CHURCH. God"s withdrawal was because of sin. But for a season. When we return to God, he will return to us. The very righteousness that obliges him to punish the impenitent, birds him to bless the penitent. The light will shine more and more. Times of revival are times of refreshment. The release of the captives pledges freedom to all. The return of the exiles prophesies of the final restoration.
III GOD"S DELIGHT IN THE PROSPERITY OF HIS CHURCH. (Vers. 4-6) Sweet and ravishing picture. So far fulfilled in the heroic times of the Maccabees. (RAPC 1Ma 14:8-12) Finds a grander fulfilment under the gospel, and will be perfectly fulfilled in the latter days.
IV GOD"S FAITHFULNESS IN FULFILLING HIS PROMISES TO HIS CHURCH. There am things which seem too great to be possible too good to be true. It may be so with man, but not with God. Eternal Wisdom cannot err. Absolute truth cannot alto. Omnipotent love cannot fail. F.
HOMILIES BY D. THOMAS Vers. 1-6. The blessed community of men yet to appear on the earth.
"Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury," etc. This chapter does not commence a new subject, but continues the subject of the preceding one. The awful consequences of disregarding the will of Heaven had often been set forth by the prophets; and here, in this chapter, we have the assurance of the renewal of Divine favour to those who had returned from the Captivity. Without concerning ourselves with "times and seasons," it is clear that in this section of Scripture there is sketched a state of human society which has never yet existed on the earth, and which is not likely to appear for many centuries, if not milleniums hence. It is to this community, as herein pictured, that I desire to call the attention of my readers. The following facts are eminently noteworthy in relation to this blessed community.
I HERE IS A COMMUNITY SPECIALLY INTERESTING TO THE GREAT GOD. "Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury." The rendering of Dr. Henderson is worth citation: "And the word of Jehovah was communicated to me, saying, Thus saith Jehovah of hosts: I have been jealous for Zion with great zeal, yea, with great indignation have I been jealous for her." Jerusalem was a city in which God had chosen "to put his Name;" there was his temple, there were the ark, the mercy seat, and the memorials of his power and goodness in the history of Israel. This city had been destroyed by the Babylonian invaders, and during the whole period of its ruin Jehovah"s hand was on it and its scattered and exiled people. During all this time, he says, "I was jealous for Zion with great jealousy." Instead of losing interest in his persecuted people, his feelings were intense concerning them. The Eternal is interested in all the works of his hand, interested in men even in their state of infidelity and rebellion; but specially interested in those whom he regards as his people. "To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word;" "As a father pitieth his children, so the Lord pitieth them that fear him". (Isa_57:15 Psa_103:13)
II HERE IS A COMMUNITY IN WHICH THE ALMIGHTY SPECIALLY RESIDES. "Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem." Jerusalem was in a very particular sense the dwelling place of God. (Exo_29:45 Lev_26:12) There shone the symbol of his presence for centuries; there he communed with his people from off the mercy seat; there lived and laboured the priests whom he had chosen to represent his will. But he dwells with his people in a more real and vital sense than this. Know ye not that "ye are the temple of the living God, as God hath said, I will dwell in them and walk in them, and I will be their God, and they shall be my people"? There are two senses in which the Almighty dwells with good men.
1. By his sympathy. The loving mother dwells with her loved child; yes, though separated by continents and seas. Jehovah"s sympathies are with his children.
2. By his presence. The loving parent cannot always be personally with the loved child. In person they may be as far asunder as the poles. But God"s presence is always with his people. "I will never leave thee, nor forsake thee." What a blessed community that must be, where God not only by his sympathies but by his presence dwells!
III HERE IS A COMMUNITY DISTINGUISHED BY REALITY AND ELEVATION.
1. Reality. "And Jerusalem shall be called a city of truth." What is moral reality? A practical correspondence of the sympathies and life with eternal facts. All whose thoughts, affections, and conduct are not in accord with the immutable moral laws of God, live in fiction, "walk in a vain show;" and in this state most, if not all, communities are found. Alas! "THE CITY OF TRUTH" is not yet established, it is in a distant future.
2. Elevation. "And the mountain of the Lord of hosts the holy mountain." Where arc the communities of men now found in a moral sense? Down in the hazy, boggy, impure valleys of carnalities and falsehoods. But this community is up on the holy mountain; it is in a place of high moral exaltation.
IV HERE IS A COMMUNITY IN WHICH THE VERY AGED AND THE YOUNG LIVE IN SOCIAL ENJOYMENT. "Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his stag in his hand for very age." The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy; (Exo_20:12 Deu_4:40) and in Isa_65:20-22 this is promised as one of the signal blessings of Messianic times. Through bloody wars and general disregard of the laws of health, only an insignificant minority of the human race reach old age. Blessed is that community in which aged people abound, ripe in wisdom, goodness, and experience. But not only are the very aged in this community, but the young. "The streets of the city shall be full of boys and girls playing in the streets thereof." No sight is more refreshing, more morally inspiring to the true-hearted of all ages, even to the oldest, than a community of guileless, bright, and blithesome children. They are the latest emanations and revelations of Infinite Love to the world. They are to adults as flowers growing on the sides of the dry and dusty walks of life. Beautiful city this! The children not filthy, half-starved, diseased arabs in crowded alleys, but bright creatures gambolling in the sunny streets.
V HERE IS A COMMUNITY WHOSE ESTABLISHMENT, THOUGH INCREDIBLE TO MAN, IS CERTAIN TO GOD. "Thus 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?" As if the Almighty had said, "The creation of such a social state amongst you may appear an impossibility; but it is not so to me." Indeed, to create such a community as this on the earth, to make the whole globe a kind of Jerusalem, whose members shall be all holy and all happy, does appear so wonderful that even the most believing amongst us are often filled with doubt. How far off is such a state of things from the present! How imperceptibly slow does the Christly reformation proceed! How vast and mighty is the reign of error and wrong everywhere! and how difficult to believe that the time will come "when the kingdoms of this world shall become the kingdoms of our Lord and of his Christ"! Still, God has promised it; and what he has promised he is able to accomplish. Let us live and labour in faith. "Let us be steadfast, unmovable, always abounding in the work of the Lord, forasmuch as we know our labour is not in vain in the Lord. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 6, 7, 9, 11, 13, 16, 19, 20, 23 I am returned unto Zion, and will dwell in…
Zec_8:1-6
I am returned unto Zion, and will dwell in the midst of Jerusalem
Read full note →
The blessed community of men yet to appear on the earth
I.
Here is a community specially interesting to the great God. Again the Word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. The rendering of Dr. Henderson is worth citation: And the word of Jehovah was communicated to me, saying: Thus saith Jehovah of hosts: I have been jealous for Zion with great zeal, yea, with great indignation have I been jealous for her. Jerusalem was a city on which God had chosen to put His name; there was His temple, the ark, the mercy seat, and the memorials of His power and goodness in the history of Israel. This city had been destroyed by the Babylonian invaders. Instead of losing interest in His persecuted people, His feelings were intense concerning them. The Eternal is interested in all the works of His hand, interested in men even in their state of infidelity and, rebellion; but specially interested in those whom He regards as His people. Unto that man will I look who is of a broken and contrite spirit, and who trembleth at My Word.
II. Here is a community in which the Almighty specially resides. Thus saith the Lord, I am returned unto Zion, and will dwell in the midst of Jerusalem. Jerusalem was in a very particular sense the dwelling place of God (Exo_29:45; Lev_22:12). There are two senses in which the Almighty dwells with good men.
1. By His sympathy. The loving mother dwells with her loved child; yes, though separated by continents and, seas. Jehovahs sympathies are with His children.
2. By His presence. I will never leave thee, nor forsake thee.
III. Here is a community distinguished by reality and elevation.
1. Reality. And Jerusalem shall be called a city of truth. What is moral reality? A practical correspondence of the sympathies and life with eternal facts. All whose thoughts, affections, and conduct are not in accord with the immutable moral laws of God, live in fiction, walk in a vain show; and in this state, most if not all communities are found. Alas! The city of truth is not yet established, it is in a distant future. It is distinguished by--
2. Elevation. And the mountain of the Lord of hosts, the holy mountain. Where are the communities of men now found in a moral sense? Down in the hazy, boggy, impure valleys of carnalities and falsehoods. But this community is up on the holy mountain, it is in a place of high moral exaltation.
IV. Here is a community in which the very aged and the young live in social enjoyment. Thus 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. Beautiful city this! The children not filthy, half-starved, diseased Arabs in crowded alleys, but bright creations gambolling in the sunny streets.
V. Here is a community whose establishment, though incredible to man, is certain to God. Thus saith the Lord of hosts, If it be marvellous in the eyes of the remnant of the people in these days, should it also be marvellous in Mine eyes? As if the Almighty had said, The creation of such a social state amongst you may appear an impossibility; but it is not so to Me. (Homilist.)
Jerusalem shall be called a city of truth--
The Church the city of truth
This declaration originally referred to the rebuilding of Jerusalem, and the reestablishment of true religion among the Jews after the Babylonish captivity. It had, however, a more particular and ultimate reference to the final conversion and restoration of Israel and Judah, when the glory of the latter days should arrive.
I. The characteristics by which the Church of Christ, or His genuine disciples, are distinguished, as here denominated, the city of truth.
1. It may be called this, because it is founded on Christ, who is Himself the truth (Eph_2:19-20).
2. Because in it, and by them, the truth is believed. Faith, in opposition to unbelief, is that which chiefly distinguishes the spiritual citizens of Zion, from the children of the world and sin. The children of Zion dwell in the city of truth. Truth is the object of their faith--the truth revealed by God for the salvation of sinners.
3. Because the truth is obeyed in it. Were true Christians distinguished from other men merely by their speculative opinions, it would be of little importance, comparatively, whether they believed the truth as it is in Jesus, or not. But Christians are characterised by the obedience of faith. Through sanctification of the Spirit and belief of the truth, their hearts and consciences are made to bend to the authority of the Divine law, which is holy and just and good. They are gradually purified more and more through obeying the truth.
II. The qualities of its worship, as entitling it to the appellation of the holy mountain, or the mountain of holiness. It was on Mount Moriah that the temple stood, so this mountain of the Lord may figuratively signify the worship of God as established there. With the most emphatic propriety, the worship of the Christian Church may be designated the mountain of the Lord of hosts, and the Holy Mountain, on account--
1. Of its exalted nature. In this respect it rises above every other kind of service, as the lofty mountain above the lowly plain. For, in worshipping God as the God of salvation, all the most elevated and noble faculties of the soul are brought into action, and made to bear on the sublimest and most perfect objects.
2. On account of its holy character. It is the service of God, and therefore must partake of qualities which correspond to His nature, which is the perfection of holiness. Likeness to Gods image, to a certain extent, is indeed essential to the enjoyment of fellowship with Him.
3. On account of its purifying influence. Assimilation of character is one of the commonest and most natural effects of friendship. What a purifying effect, therefore, should not the exercise of Christian worship have on the character of the citizens of Zion. Christian devotion is the pure bulwark of Christian virtue.
III. The characters of Christians as the city of truth, and of their worship as the holy mountain, must be ascribed to the effect of the Divine presence in the midst of them. While Israel was captive the city of Jerusalem was inhabited by the profane and idolatrous. The people returned with a better spirit, and the service of the temple was restored when its walls were rebuilt. The heart of man had become the seat of profaneness and sin. The spiritual descent of the God of grace and of mercy into the hearts of sinners has changed this scene, has emancipated the slaves of sin from their galling thraldom. The character of true Christians is the glorious work of Jehovah, the effect of His return to their hearts, Nor is it less true that the holiness of their worship is owing to His presence. It is the realised presence of His majesty that makes it solemn, and the actual manifestation and experience of His grace that renders it pure. (D. Dickson, D. D.)
A city of truth
No other city bears that name: the lie would be too great even for modern speculators. There must always surely be some lie that men cannot tell. By the City of Truth understand the home of truth, the address of truth; every citizen has an address, that is, a place where his friends may find him, where his letters may reach him. Jerusalem is to be called the City of Truth: every man is a truth speaker, because every man is a truth lover. A lie could not live in this Jerusalem which the prophet has painted; the lie would be no use. Put a very bad man into the company of very good men, and the man is unhappy; he does not understand the language, he feels that he is a long way from home; he would be glad if the door would open and he could find a way of escape; he says, This is not my native air; I do not understand these people; what are they talking about? I have no interest in their subjects; they do not speak my language; they do not discuss the topic I like best: I would God I were out of their society! It is just the same if we personify falsehood, and send the impudent audacious visitor into the city of truth. Every man would look on with amazement; sensitive spirits would shrink back in fear and horror and shame; no hospitality would be offered to the trespasser. The liar has only to look upon a flower, and the flower is blighted. A false hand has only to touch a little child, and the little child shrinks into old age by reason of inexpressible horror and fear. The liar, therefore, would not find a residence in Jerusalem. No owner of houses would have him. The time will come when the liar will be uneasy, simply because he is false; the stars will fight against him, the earth will try to vomit him into some lower realm of creation, and all pure things will not hate him in the sense of inflicting upon him all the penalties of animosity, but will turn away from him with unutterable disgust. There is no city of truth now. When we read the prophecies of the ancient bards and seers of Israel, we are to understand that they are looking on through centuries, and are gathering flowers from the gardens that are to be, and singing songs that will be sung in the far away but assured time. What city now could live if it were true? What society could exist three days if it were frank? Who would insure human friendship beyond a very limited number of months if man were to speak to man exactly what he thinks of him? An official robe may be a lie; a civic banquet may be an aggregation of falsehoods; what is called business may be a baptised way of swindling one another. Is there any likelihood of a city now becoming a city of truth? Not until it is burned down, and rebuilt, and built upon the foundation stone of righteousness; not until Jesus Christ Himself is the chief cornerstone; not until everything gives way before the presence and persuasiveness of the infinite Gospel of Christ. Herein every city must be its own judge. When we speak of the city, what do we mean? Some outline of stone and brick and thoroughfare? Not at all. The city is only bad because the citizens are not good. When the individual citizens are honest men the total city will be a city of truth. Imagine a beautiful picture; a pilgrim, with a staff in his hand, and with sandals on his feet, has set out upon what he is told will be a long journey, and after he has travelled many days he says to some fellow traveller or wayside friend, Where is the City of Truth? Perhaps the inquiry will awaken amusement in the man who hears it; perhaps it will awaken real pleasure, and the man will answer with a beaming face and an eloquent tongue, There is the home of reality, sincerity, uprightness, genuineness; see, over here, towering like a church, the whole outline beautiful with the sky that bends over it like a benediction. How is it that when men form themselves into cities they live upon compromises, concessions, mutual understanding, and elaborate legal documents which nobody can understand? If we could understand our legal documents we could not live together three months. Yet men speak of the difficulty of understanding the Bible! The lawyers must not speak of this, for they are the very creators of mystery: doctors must not speak of this, for they live in Latin, and without Latin nobody would believe them capable of treating the simplest disease; if they called water water some other doctor would be sent for; and even merchantmen must not be too severe against the mysteries of the Bible, for they have their terminology, their significant alphabetic signs, and their masonic tokens, which they can be exchanging with one another whilst the customer is looking at them, and the customer may be innocently commissioned--if there is such a word as that; if there is not, let us now make it; the customer becomes the subject of a remunerative commission, and yet knows nothing about it, because all the signs are prearranged, and the whole calculation proceeds without the clients consent. (Joseph Parker, D. D.)
The holy mountain city
What is its characteristic?--it shall be called . . . the mountain of the Lord of hosts, the holy mountain. Mountains make towns; mountains support hotels. Did not some simpleton say, What a curious thing it is that rivers always come near towns? Some men do speak upside down; they are not wholly to be blamed, every man has not every gift: but the fact is just the contrary, it is the town that goes near the river. The Thames never came near London, but London built itself on the banks of the Thames. And why did the Thames become so very important? Because it is so very clean? I will leave that to the popular judgment. But because the Thames is a fine high road to the sea, and the sea beats upon the farthest shores, offers a still broader highway for the transit of the commerce of the world. As with rivers, so with mountains. Men get as near some mountains as they can. They have not yet built upon the top of the Matterhorn, but they would if they could. I am not aware that there is a hostelry upon the summit of Mont Blanc, but I have no doubt there are men who would put a hostelry there tomorrow if they had the ability to do so. From some mountains you must build at a certain distance. They do not permit familiarities. Sometimes we have to calculate the quality and read the history of a mountain before we build near it. Vesuvius must be calculated with, must be consulted; because Vesuvius is a mountain of proverbially fitful temper, and when Vesuvius does speak we do not want to be present. But there are mountains in the Bible that men would live upon; they are green to the very top, their summits are paradises, if not in the poor, narrow, horticultural sense, yet in some ideal sense of uplifting, as if they would bring us nearer heaven than any other mountains ever brought us. What shall be said of Lebanon and Tabor and Hermon? What shall be said of hills shaggy, with forests, strong with rocks, rich with honey, garnished and carpeted with choicest flowers? When the pilgrim asks his way to the city of truth, the guide will point him to the mountain and say, The city nestles under yonder hill, and that hill is a benediction, a defence, and a stairway to loftier elevations still There are some men who do not see mountains, who do not care for mountains, who cannot interpret mountains, and who consequently prefer what they call tablelands; they like to see a great stretch of sky. Other men could not live without high hills, they say the air gets purified somehow by circulating round these great elevations; besides, they love to climb. Man is surely a climber by nature. What is that singular instinct in him which leads him to look up? When did the ox look up? When did the beasts of the field count the stars of twilight as they leaped within the vision of man? Surely it belongs to man, singularly, to look up, in the fullest sense of the term, significantly, devoutly, wonderingly, and hopefully. Sometimes it comes into us that we must have wings, faculties we have not yet discovered, and if we could but discover them we should flee to some prenatal clime, to some other birthplace, to some long ago and forsaken home. There are other men who cannot be satisfied until they have put down in memorandum books the names of the mountains they have seen. Who gave the mountains these names? The mountains do not know them; the mountains are not dogs to be called by names. Others want to see the mountains as they stood before man was made. Thus we have a variety of nature to deal within the prosaic, the poetical, the hermitage-loving spirit that yearns for solitude and boundlessness and the eloquence of silence; and the other nature that pines for the city, the gaslighted thoroughfare, the rattle and the tumult of public life. When the spirit of the living God comes into us we shall all love mountains, we shall say with the poet, God made the country, and man made the town, and in that time of spiritual uplifting, when all our faculties are aglow with Divine fire, mountains will be ways to heaven, and all things growing upon their verdurous sides shall be hints and tokens of the eternal paradise. Religion always works this mystery in a mans nature; it elevates his taste, it dignifies his imagination, it gives nerve and pith to every faculty he has. No man can be a Christian in reality and remain a little narrow-minded creature. No small mind, in the sense of a mind that loves smallness, can ever love Christ. Every Christian is a great man. We may of course have to redefine the term great, and have to make many who are first last, and many who are last first, but if elevation of thought, purity of desire, radiance of hope, dawning immortality, and all the moral inspiration belonging to it--if these enter into greatness, then no man ever called Jesus Lord without entering into the possession and the enjoyment of that blessed inheritance. (Joseph Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 9, 16, 18, 20 CRITICAL NOTES.] The fate of their fathers urged them…
CRITICAL NOTES.] The fate of their fathers urged them to obedience, now the promise of future prosperity.
Zec_8:2. Jealous] Implying warmth of love and zeal. Fury] Indignation to enemies.
Read full note →
Zec_8:3.] Proofs of love. Returned] Jerusalem forsaken when given up to foes; now God resumes abode. Truth] or fidelity, i.e. in which truth and fidelity towards Jehovah have their abode (Isa_1:21; Jer_17:17), fully realized under the Messiah.
Zec_8:4-5.] No sweeping disease among them; long life one of the greatest blessings of the theocracy; plenty of children playing securely in the streets (contrast Jer_6:11; Jer_9:21).
Zec_8:6. Marvellous] These promised blessings seem incredible to the people; but nothing impossible to God.
Zec_8:7. East] Lit. rising of the sun. West] Lit. the going down of the sun (cf. Isa_50:1). They will be gathered from every region to which they were scattered.
Zec_8:8.] The covenant renewed. In truth] On both sides the relation real and sincere (Hos_2:21-22; Isa_48:1; 1Ki_3:6).
HOMILETICS
THE RESTORATION OF LOST PURITY.—Zec_8:1-3
The prophet had rebuked the people for their formalism and set forth the results of disobedience. Now he assures them of God’s love, and describes the consequences of obedience in restored privileges and restored purity. Their purity is restored—
I. By the manifestation of God. This is the first requirement. Man has wandered from God, sinned so much that he has no disposition to return. The sun must first shine to draw the plant. Grace must first work to dispose the heart. Men can never convert themselves; they have fallen, but God alone can raise them again. “Turn thou us unto thee, O Lord, and we shall be turned.”
II. By reconciliation to God. God can never dwell with wickedness. When Jerusalem was in the hands of enemies God forsook the temple. Only when we forsake sin and return to God—when reconciled to him—do we secure the aid of his grace and Spirit to purify us. Conversion leads to renovation and holiness of character. “Do thou give us the grace of conversion and amendment,” says W. Lowth, “and then thou wilt remove thy heavy judgments, and restore us to that happiness and prosperity which we formerly enjoyed.”
III. By consecration to God. When God returned to Zion it became “a city of truth.” It became what it had been before, the city which God had “chosen to put his name there.” Hence—
1. The city was holy. “The holy mountain.” Holy as the residence of Jehovah and the object of devout veneration. True worship and spiritual blessings were restored. “The name of the city from that day shall be, The Lord is there.”
2. The people were truthful. Their attachment to God sincere and not hypocritical; their love to man not in word, but in deed and of a truth. The proof of real conversion is not in partial, outward reform, but in devotion to God and growth in holiness founded upon truth. As God is righteous and holy, those who enjoy his favour must partake of these qualities. “The new man, which after God is created in righteousness and true holiness.”
GOD’S LOVE AND ITS WONDERFUL DISPLAYS.—Zec_8:1-8
The Jews are encouraged in distrust by the affection of God for them. He was jealous as a husband or loving father; he loved most earnestly, most constantly, and out of free love bestowed upon them the blessings here mentioned.
I. It is revealed by the authority of his word. “Again the word of the Lord of hosts came.” In the former chapter we have reproof, in this encouragement, lest his people should despair. Times of adversity and reproof dishearten, hide the love of God, like clouds before the sun. But God repeats former messages, gives Scripture comforts, and reminds us of past deliverances. “I was jealous for her with great fury.”
II. It is displayed in the manifestation of his presence. “I am returned unto Zion, and will dwell in the midst of Jerusalem.” Ezekiel saw the glory of God depart from the sanctuary, and pictured the consequences in the conquest, bondage, and exile of Israel. But return is the pledge of his love and the path to pre-eminence. God’s presence is heaven and its bliss; “the river, the streams whereof shall make glad the city of God.” “As a countenance is made beautiful by the soul’s shining through it, so the world is beautiful by the shining through it of God” [Jacobi].
III. It is proved in abundant blessings. Manifold are the blessings here promised.
1. The Jews should be restored to their own city (Zec_8:7). From east and west, from every nation, would they be redeemed. Their distance and weakness would be no barrier to Divine power.
2. Spiritual privileges would be regained. (a) The covenant would be renewed. God would be their God, and they would be his people. (b) God’s presence would be given. He would dwell in their midst, (c) Divine worship would be restored. Jerusalem would be holy, and idolatry and falsehood would eventually cease. The mount, the temple, the mercy-seat, and all the memorials of God’s mercy would enhance their joy and privilege.
3. Temporal prosperity would be given. When God in covenant grace takes away sin, he takes away sorrow. (a) Long life and freedom from disease. Men and women would live to an advanced age. (b) Outward peace and security. The streets would be full of children playing in fearlessness and joy. Age sat resting the weight of years on its supporting staff, yet looking fresh and happy. Youth enjoyed its cheerful sports without the stern reproof or the angry growl. The sports of childhood and the benefits of old age are contrasted with the days of sin (Jer_9:21; Jer_6:11) and the purpose of God. “As the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.”
GOD’S WORKS GREATER THAN MAN’S CONCEPTION OF THEM.—Zec_8:6
The promises just made seemed improbable, morally impossible to the Jews in their present condition. But God encourages faith by reminding them that what seemed incredible to them was possible to him. Learn—
I. Men stagger at the greatness of God’s promises. “If it be marvellous” to you, something distinct and prominent from common events. The doings of God, by reason of his infinite greatness and goodness, are beyond anticipation, past belief.
1. His people are few. “A remnant” of what was once a great nation. Will he interfere on their behalf?
2. The times seem unlikely. “In these days” of infidelity, oppression, and sorrow.
3. We doubt his word. “These things are too good to be true.” They can never be realized in our experience.
4. We measure God by ourselves. We cannot act, therefore God cannot perform his promises. They appear against the course of nature and the laws of worldly policy. Thus do we sin against God and wrong ourselves by measuring his power and purpose by human standards. Be “fully persuaded that what God had promised he was able also to perform.”
II. God’s promises are not too great for him to perform. “Should it also be marvellous in mine eyes, saith the Lord of hosts?”
1. His love indicates this. It is unchangeable and never offers what he will not give. He forgives, and forgives abundantly. In daily life and Christian experience he works far more exceeding abundantly above all we can ask or think.
2. His power proves it. “Is anything too hard for the Lord?” Many things with man are impossible, but “with God all things are possible.” Beware of profanity and unbelief (2Ki_7:2). Look to God in all things to increase faith and secure comfort. “I know that thou canst do everything” (Job_42:2).
HOMILETIC HINTS AND SUGGESTIONS
Zec_8:1. The word came. The first (Zec_8:1-17) declaring the reversal of the former judgments, and the complete though conditional restoration of God’s favour; the second (Zec_8:18-23) containing the answer to the original question as to those facts in the declaration of the joy and the spread of the gospel. The first has, again, a sevenfold, the second a threefold, subordinate division, marked by the beginning, Thus saith the Lord of hosts [Pusey].
Zec_8:2. Divine jealousy.
1. Its nature. “Great jealousy” to love men and hate their sins.
2. Its object. “Jealous for Zion.” Though he punishes yet he loves. “The Lord will be jealous for his land, and pity his people.”
Zec_8:3. Returned. The departure of God a curse, and the return of God a blessing to a people. God’s presence in ordinances and God’s favour in providences.
Zec_8:4-5. A delightful scene.
1. Boys and girls playing in the streets.
2. Aged men and women watching them. “The sports of childhood—innocent sports in their own nature, of course—are the very instincts of that period of life; and they have here the sanction of a benevolent God, being a part of his promised blessing to his favoured city. Who would like to be the man or the woman the sight of whom frightened such a group?” [Wardlaw]. Great blessings.
1. Longevity.
2. Peace and security.
3. Real enjoyments. “Thou shalt see thy children’s children, and peace upon Israel.”
Zec_8:6. Marvellous.
1. A great salvation.
2. Accomplished with (a) ease and (b) certainty, yet—
3. Doubted by an incredulous people. “Strange that, among a people who had amongst them the records of all the ‘mighty deeds’ done for them by the finger of Jehovah in the days of their fathers, there should have existed the slightest surmise of impossibility, or even of difficulty, in regard to any assurance of good coming from him. On many occasions was the incredulity, both of individuals in what regarded themselves, and of the community in what regarded the public interests, met with a similar rebuke” [Wardlaw].
Zec_8:7-8. Israel’s restoration.
1. They shall be gathered together into the kingdom of God. “Not to the earthly Jerusalem, that not large enough for Jews scattered throughout all the world, but to the open and enlarged Jerusalem in ch. Zec_2:8, i.e. the Messianic kingdom of God” [Keil].
2. They shall become God’s people, and God will again become their God.
3. This new relation shall not be as the past; a new feature is given by which the future will be distinguished “in truth and righteousness.” A father may chastise a son for disobedience, put him into temporary seclusion and disgrace, and then restore him. God will never disown his relation to Israel, but eventually bless them more than ever in Christ.
ILLUSTRATIONS TO CHAPTER 8
Zec_8:1-2. Jealous. Love often re-illumines his extinguished flame at the torch of jealousy [Lady Blessington]. Jealousy is always born with love, but does not always die with it [Rochefoucauld].
Zec_8:3. City of truth. Justice is the idea of God, the ideal of man, the rule of conduct writ in the nature of mankind [Theodore Parker]. Great is truth and mighty above all things (Esd. 4:51).
Zec_8:4-5. Here is a fine picture. The scene is the streets of Jerusalem. For it is clear that in this connexion, the word rendered “dwell” is decidedly to be understood as meaning “sit.” Longevity, when in any country it is found on a more than ordinary average, is a proof of a healthful and prosperous condition of society; and although I am satisfied that some passages of Scripture which have been interpreted of personal longevity have reference rather to the long-continued national possession of the land of promise; yet that longevity is included amongst the promises of temporal blessing and well-being, there can be little doubt. “Thou shalt see thy children’s children, and peace upon Israel,” is one of not a few similar assurances. The state described is one of peace and tranquil security [Wardlaw].
Zec_8:6. Marvellous. The man who cannot wonder, who does not habitually wonder and worship, were he president of innumerable royal societies, is but a pair of spectacles behind which there is no eye [Carlyle].
“Wonder is involuntary praise” [Young].
Zec_8:8. In truth. God’s relation sustained from the time of having chosen them had been always thus characterized. Not so theirs. They called God their God, and themselves his people; while too often it was neither “in truth” nor “in righteousness;” but when their hearts and lives gave the lie to their lips; when they flagrantly played the hypocrite, and defrauded him of his due, both in inward devotion and in outward service. Let us see that our professions are sincere—that our hearts are steadfast [Wardlaw].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. Learn from the text that God thinks about…
Zec 8:5
I. Learn from the text that God thinks about boys and girls, and notices what they do.
Read full note →
II. Learn that God allows boys and girls to play. (1) Play suits the age of boys and girls. (2) Play helps children to grow strong and healthy. (3) Play teaches children to bear and forbear, and to put up with disappointments. (4) Play makes boys and girls learn better when it is over. (5) Play of any kind is better than idleness.
III. Remember these four bits of advice: (1) In all your play remember the eye and ear of God. (2) In all your play keep your temper. (3) Do not neglect work because of play. (4) Never forget that all true happiness comes from Christ.
Bishop Ryle, Boys and Girls Playing, p. 9.
References: Zec 8:5.—F. W. Farrar, In the Days of Thy Youth, p. 367; J. N. Norton, Every Sunday, p. 335.
Zec 8:6
Our age is wonderful, not merely in the number of strange and unprecedented things happening in it, and in the strange and unprecedented character that belongs to it as a whole, but also in the prominence of wonder as an element in the view which it takes of itself. It is wonderful because it is an age of wonder. The comfort of the text is comprehended under two words: the first "safety," and the second "enlargement." These describe the two needs of every man’s life, and these two needs both find a supply in the assurance that what are wonders and mysteries to us are perfectly clear to God, within whose life our lives are hid.
I. Remember where so much of the sense of danger and the sense of unsafety in life comes from. It is not from the things that we see and that we have known all along; it is from the half-seen forms that hover upon the borders of reality and unreality—from things which evidently are something, but of which we cannot perfectly make out just what they are. At sea it is not the ship whose shape you can perfectly discern, all whose movements you can follow; it is the ship that hovers like a dim ghost in the fog, moving by an unseen hand, evidently there, but all bathed in mystery—that is the ship you fear may strike you. It is not clear, sound, well-proved, certain truths that frighten men for the stability of their faith; it is the ghostly speculations, the vaguely-outlined, faint suggestions that hover in the misty light of dim hypotheses; it is the forms of truth that peer out of just opened but not explored chambers of new sciences—these are the things that make the dim, uneasy sense of danger that besets the minds of so many believers. If any so-called discovery which men are teaching me today is really true, God has known it all along. "Do not be frightened," He says. "I cannot be taken by surprise." "If it be marvellous in the eyes of the remnant of this people, should it also be marvellous in Mine eyes?" He who believes truth only as the way to God—he who regards opinions as valueless, except as they agree with the infallible judgments of God—is the man for whom all life is safe, and whose faith faces the changing thoughts and destinies of the world, however astounding they may seem, without a thought of fear.
II. Such a man is also free. If He who sits at the centre of everything, and sees the visions of the universe with the perfect clearness of its Maker—if God can really speak so that we can hear Him, and say, "It is impossible to you, but it is not impossible to Me; it is marvellous in your eyes, but it is not in Mine"—if He can say that of any task which is overwhelming men with its immensity—that word of His must snap our fetters, that word of His must set free the little strength of all of us to strike our little blows, must enlarge our lives, and send them out to bolder ventures with earnestness and hope.
Phillips Brooks, Christian World Pulpit, vol. xxiii., p. 361.
References: Zec 8:6.—Spurgeon, Sermons, vol. xxix., No. 1747; S. Macnaughten, Real Religion and Real Life, p. 147. Zec 8:13.—Spurgeon, Sermons, vol. ix., No. 543. Zec 8:16, Zec 8:17.—A. H. Jones, Christian World Pulpit, vol. xi., p. 310.
Zec 8:19
When we reflect upon the present state of the Holy Church throughout the world, so different from that which was promised to her in prophecy, the doubt is apt to suggest itself to us, whether it is right to rejoice when there is so much to mourn over and to fear. When men discern duly the forlorn state in which the spouse of Christ at present lies, how can they have the heart to rejoice? The desponding soul falls back when it makes the effort; it is not equal to the ceremonial which comes natural to light hearts, and at best but coldly obeys what they anticipate without being bidden. "How shall we sing the Lord’s song in a strange land?" Yet since there is some danger of over-sensitiveness in this matter, it may be useful to make some remarks upon it.
I. This then must be ever kept in mind when such thoughts arise within us—that cheerfulness and lightness of heart are not only privileges but duties. Cheerfulness is a great Christian duty. That sorrow, that solicitude, that fear, that repentance, is not Christian which has not its portion of Christian joy. For "God is greater than our hearts," and no evil, past or future, within or without, is equal to this saying—that Christ has died and reconciled the world unto Himself. We are ever in His presence, be we cast down or be we exalted, and "in His presence is the fulness of joy."
II. Even the Jews attempted to rejoice in captivity, though it was prophesied against them, "I will turn your feasts into mourning, and all your songs into lamentation;" whereas the very reverse is graciously assured in the text to the Gospel Church, that her times of humiliation should be times of rejoicing. We have a still more remarkable and solemn instance of the duty of keeping festival and rejoicing, even in the darkest day, in our Lord’s own history. If there was a season in which gloom was allowable, it was on the days and hours before His Passion; but He who came to bring joy on earth and not sorrow, even in that awful time kept the feast—nay, anticipated it, as if though He Himself was to be the very Paschal Lamb, still He was not thereby excused from sharing in the typical rite. And a few days before it He took part in a public and, as it were, triumphant pageant, as though the bitterness of death had been already past.
J. H. Newman, Sermons on Subjects of the Day, p 381.
References: Zec 8:19.—A. Mursell, Christian World Pulpit, vol. xx., p. 93; Plain Sermons by Contributors to "Tracts for the Times," vol. x., p. 239. Zec 8:21.—Spurgeon, Sermons, vol. xix., No. 1107; A. F. Barfield, Christian World Pulpit, vol. iv., p. 215. Zec 8:23.—W. Jay, Thursday Penny Pulpit, vol. iii., p. 37. Zech 8—W. Lindsay Alexander, Homiletic Magazine, vol. vii., p. 309. Zec 9:1-8.—Ibid., vol. viii., p. 42. Zec 9:9.—Spurgeon, Sermons, vol. xxxi., No. 1861; J. E. Vaux, Sermon Notes, 3rd series, p. 78. Zec 9:9, Zec 9:10.—W. Lindsay Alexander, Homiletic Magazine, vol. viii., p. 109. Zec 9:11, Zec 9:12.—Spurgeon, My Sermon Notes: Ecclesiastes to Malachi, p. 371. Zec 9:11-17.—Ibid., p. 216.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reiteration of God's Promises concerning Jerusalem
Reiteration of God's Promises concerning Jerusalem
The whole chapter is made up of ten short oracles each introduced by the formula, 'Thus saith the Lord of hosts' (except Zec_8:3). God has come to dwell with His people. Happiness and prosperity are in store for Jerusalem if it will do His will. All nations will seek to join in worshipping God in Jerusalem.
Read full note →
1. Again] RV 'and': there is no break in thought between the two chapters
2. I was jealous] better, 'I am jealous.' The word indicates strong emotion either for or against some object. In this case the context shows it is on behalf of Zion: 'I burn with zeal for the cause of Zion.'
3. A city of truth] RV 'The city of truth,' i.e. the faithful city: cp. Isa_1:26.
4, 5. A beautiful picture of a peaceful time. Amid so many wars and privations, old men and children had been comparatively rare in the ranks of the returned exiles, and even in the homes of Judæa.
6. If it be] Although it may seem incredible to the people, it is not impossible to God: cp. Psa_118:23; Psa_126:1, Psa_126:2.
8. 'They shall be to me for a people': cp. Hos_2:23.
9. Prophets] i.e. Haggai and Zechariah, and perhaps others now unknown. The wording of the v. is difficult. What the prophets had said is given at the end, viz. 'The Temple must be rebuilt.' The rebuilding of the Temple has progressed steadily in the two years. The prophet encourages the workers to go on: cp. Hag_2:15-19.
10, 11. The strife and poverty of the early days, when the building of the Temple was neglected, are contrasted with the peace and prosperity that are to come.
10. Hire] i.e. wages. The affliction] RV 'the adversary,' probably the Samaritans and Ammonites, who plundered the helpless Jews: cp. Ezr_8:22.
12. Nature also will contribute to the glory of the Messianic age—a frequent feature of Messianic prophecy: cp. Isa_35:1; Isa_55:12, Isa_55:13. The seed shall be prosperous] RV 'there shall be the seed of peace.'
13. A curse among the heathen] a subject of reproach, something of which they spoke evil: see Jer_24:9.
14, 15. God's promises of punishment were fulfilled; so surely also will be His promises of blessing.
16, 19. In these vv. the prophet once more answers the question concerning fasts. 'Let them alone,' he says, 'and follow the principles of truth and righteousness, and God shall turn your fast-days into feast-days.'
16. In your gates] The gate was the market-place where all business transactions took place: see Rth_4:1-11. Execute the judgment of truth and peace] be fair-minded and peaceable.
20, 23. The gathering in of the nations was never adequately fulfilled in regard to Jerusalem or the Temple then approaching completion; but the prophecy foretells most strikingly the success of the kingdom of Christ. It was the dream of all Hebrew prophecy: cp. Mic_4:2; Isa_2:3.
23. Ten men] used for a large number: cp. Gen_31:7; Lev_26:26; Neh_4:12. Take hold of the skirt] the involuntary action of one who wishes to be listened to: cp. 1Sa_15:27; Isa_4:1. How earnestly have men sought salvation! They find it in Him—a member of the Jewish race—who is the Saviour of the world.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv3, 6, 11, 14, 19, 23 holy mountain
holy mountain
Holiness, Sanctification, Summary: In the O.T. the words consecration, dedication, sanctification, and holiness are various renderings of one Hebrew word, are used of persons and of things, and have an identical meaning, i.e. set apart for God. Only when used of God himself (e.g. Lev 11:45), or of the holy angels (e.g. Dan 4:13) is any inward; Lev 11:45; Dan 4:13 moral quality necessarily implied. Doubtless a priest or other person set apart to the service of God, whose whole will and desire went with his setting apart, experienced progressively an inner detachment from evil; but that aspect is distinctively of the N.T., not of the O.T. Mat 4:5.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. The restoration announced (Zec 8:1-3)
CHAPTER 8
1. The restoration announced (Zec 8:1-3)
Read full note →
2. The peace of Jerusalem (Zec 8:4-5)
3. The return to the land (Zec 8:6-8)
4. The blessing of the land and the people (Zec 8:9-23)
Zec 8:1-3. The answer is now given to the question, and it is an answer which none of the petitioners expected. The answer is closely linked with the third night vision in chapter 2, for here is an enlarged prophecy concerning the restoration of Jerusalem. Jehovah was jealous for Jerusalem. The wrath fell upon the Gentiles and He poured out His fury upon them (which of course is future). When that has taken place He returns unto Zion and establishes His dwelling place in the midst of His people. Then Jerusalem is no longer trodden down by the Gentiles. Her name is a new name, “the City of Truth.” How different from the other names she bore in her humiliation! She was called an unclean woman Lam 1:8; Lam 1:17; a harlot and a murderer Isa 1:21; Sodom and Egypt Rev 11:1-19.
Zec 8:4-5. The misery of Jerusalem was great while under judgment. All will be changed “in that day.” The city will have peace and prosperity and be largely inhabited. Hence there will be no more need to weep over her past fate and desolation, for greater glory has come.
Zec 8:6-8. They all return to the land. In the second chapter the north country was mentioned (Russia); and their return announced. Here the east and the west are named, the far east, India, China, Japan; and the West, the European countries and America.
Zec 8:9-23. What a contrast with the former days of judgment and dispersion and misery! For before these days there was no hire for man, nor any hire for beast.... Little fruit was had from the ground; there was nothing for man and beast.... Neither was there any peace to him that went out or came in on account of the affliction.... There was no rest, no peace, but uncertainty and affliction. Those that went out from the land had no peace, and they that came into the land found no peace. The curse said, No rest for the sole of their feet, and how literally it has been fulfilled. Again the people seek a resting place in the land without their God and their Saviour, all in the confidence of the flesh. They will succeed in their restoration plans only to find themselves at last in greater difficulties and facing worse afflictions than ever before. Then every one will be against his neighbor (Zec 8:10). Money spent by the millions in building channels for irrigation, planting of trees and vines, building railroads, etc. (just what modern Zionism proposes and has undertaken to do), may succeed in transforming the land in spots into a fruitful garden, but the time of Jacob’s trouble will sweep that all away. The Lord will be gracious to the very land in the day of His manifestation. There will be a time of peace, the vine will give her fruit, the ground her increase, the heavens their dew.
The curse will then be changed into a blessing and the remnant will be a holy people. Fast days become feast days; national calamities of the past are forgotten, and in the place of weeping there is praise and worship. The songs of praise with which the book of Psalms closes will undoubtedly then be sung by the restored nation. This great restoration chapter closes with a vision of the conversion of the whole world (Zec 8:20-23). The nations are seeking the Lord of Hosts in Jerusalem to pray before Him. Then the Jew will no longer be a dishonored person among the Gentiles, but they will be the messengers of the King among the nations; and they will gladly take hold of the skirt of the Jew to be taken by him to Jerusalem.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 18 The Restoration Described
The Restoration Described
v. 1. Again the word of the Lord of hosts came to me, saying,
Read full note →
v. 2. Thus saith the Lord of hosts, I was jealous for Zion, rather, I am jealous, for His zeal is that of a husband for the wife of his youth, with great jealousy, and I was jealous for her with great fury, in a most vehement affection directed toward His congregation and a corresponding anger against her oppressors.
v. 3. Thus saith the Lord, I am returned unto Zion and will dwell in the midst of Jerusalem, once more occupying the dwelling-place of His honor in the midst of His people, which He had forsaken because of the wickedness of the idolatrous nation; and Jerusalem shall be called a city of truth, where the Lord’s truth, the truth of His eternal Word, would once more be found; and the mountain of the Lord of hosts, where His Temple arose, the holy mountain, because it was the center of the true worship on the earth.
v. 4. Thus saith the Lord of hosts, the name used throughout these prophecies to denote His majesty and power, There shall yet old men and old women dwell in the streets of Jerusalem, since they would not be torn away in the fullness of their strength by war and pestilence, and every man with his staff in his hand for very age, literally, "because of the multitude of his days. "
v. 5. And the streets of the city shall be full of boys and girls playing in the streets thereof, without any fear of an enemy. It is a beautiful picture representing the extremes of life dwelling in all security and happiness in the midst of the Lord’s Holy City, the blessings of the Messianic period.
v. 6. Thus saith the Lord of hosts, If it be marvelous in the eyes of the remnant of this people in these days, in the opinion of those who had returned from the Babylonian captivity, should it also be marvelous in Mine eyes? saith the Lord of hosts. In spite of the miraculous character of the restoration, if looked at from the standpoint of men, it would yet certainly take place, for it was not too hard for Jehovah, His promise affecting both the greatness and the certainty of the coming salvation.
v. 7. Thus saith the Lord of hosts, Behold, I will save My people from the East country, from the rising of the sun, and from the West country, from the setting of the sun, so that Jehovah would rescue His people from all lands, as far as the sun shines;
v. 8. and I will bring them, and they shall dwell in the midst of Jerusalem, be members of the congregation of the Lord; and they shall be My people, and I will be their God, in truth and in righteousness. This is truly the glory of the Christian era, when, as St. John writes, we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth. Cf Joh 1:14.
v. 9. Thus saith the Lord of hosts, Let your hands be strong, full of good courage for doing the work of the Lord, ye that hear in these days these words by the mouth of the prophets, namely, Haggai and Zechanab, which were in the day that the foundation of the house of the Lord of hosts was laid, that the Temple might be built. These prophets had begun their activity at the time when the foundation of the second Temple had already been built, and the good effects of their preaching were now apparent in the nation.
v. 10. For before these days there was no hire for man nor any hire for beast, for the yield of the land at that time was so small as hardly to be called fair wages, up. Hag 1:6-11; neither was there any peace to him that went out or came in because of the affliction, there was so much envy and hostility among the people themselves, and on account of jealousy stirred up by the Samaritans, that the ordinary occupations of life were continually being interfered with; for I set all men every one against his neighbor, as the account of Nehemiah shows.
v. 11. But now, since the old covenant relation was restored, I will not be unto the residue of this people, to the small congregation which had returned from Babylon, as in the former days, saith the Lord of hosts, He was now ready once more to gladden them with the rich blessings of His goodness and mercy.
v. 12. For the seed shall be prosperous, or, "there shall be a seed of peace"; the vine shall give her fruit, and the ground shall give her increase, all crops showing great productiveness, and the heavens shall give their dew, affording the necessary moisture to secure growth; and I will cause the remnant of this people to possess all these things, these being evidences of His goodness.
v. 13. And it shall come to pass that, as ye were a curse among the heathen, 0 house of Judah and house of Israel, up. Jer 42:18, so will I save you, and ye shall be a blessing, an example of God’s blessings of mercy. Fear not, but let your hands be strong.
v. 14. For thus saith the Lord of hosts, As I thought to punish you when your fathers provoked Me to wrath, saith the Lord of hosts, Jer 31:28, and I repented not, He could not, in point of fact, without denying His own holiness, fail to execute His threat of punishment,
v. 15. so, again, have I thought in these days, now that the covenant relation was once more established, to do well unto Jerusalem and to the house of Judah. Fear ye not, this being the content of every true Gospel-message. Since God is gracious for the sake of the Messiah, therefore men have no reason to fear as long as they put their trust in Him alone.
v. 16. These are the things that ye shall do, as an evidence of the new relation which obtained between them and Jehovah, the God of the covenant, Speak ye every man the truth to his neighbor, this being the basis of a proper brotherly relationship among men, execute the judgment of truth and peace In your gates, so that all their dealings, particularly those pertaining to their courts of law, would be in agreement with these principles,
v. 17. and let none of you imagine evil In your hearts against his neighbor, deliberately planning harm, and love no false oath, for perjury makes the administration of justice impossible; for all these are things that I hate, saith the Lord. It is a most emphatic declaration, spoken with great solemnity, and it holds true for all time. God hates and despises wickedness in every form, and He wants those who are His children to wage continual warfare against every transgression of His holy Law.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 9, 11, 13, 16, 18, 20, 23 The word of Yahweh of hosts came to me,…
The word of Yahweh of hosts came to me, saying, "Yahweh
This idiom is used to introduce a special message from God. See how you translated this in Zechariah 7:4. AT: "Yahweh of hosts gave me a message. He said, 'Yahweh" or "Yahweh of hosts spoke this message to me, saying, 'Yahweh" (See: Idiom)
Read full note →
I am passionate for Zion
"I have a strong desire to protect Zion"
for Zion
Here "Zion" represents the people of Zion. AT: "for the people of Zion" or "for the people of Jerusalem" (See: Metonymy)
with great anger
The implied information is that this anger is against the enemies of Zion. AT: "with great anger against her enemies" (See: Assumed Knowledge and Implicit Information)
the mountain of Yahweh of hosts
The implied information is that this refers to Mount Zion, the location upon which the city of Jerusalem was built. (See: Assumed Knowledge and Implicit Information)
translationWords
Yahweh of hosts
Zion
zeal
Jerusalem
call
true
holy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 12, 14, 16, 17, 19, 23 8:1-23 This section of Zechariah’s sermons is connected to…
8:1-23 This section of Zechariah’s sermons is connected to the previous one by the topics of fasting (questions posed in 7:2-7 are answered in 8:18-19) and the ethical demands of covenant relationship with the Lord (7:8-10; 8:16-17). The tone and message shift from admonition and judgment to exhortation and restoration. Fasting would change to feasting (8:19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.