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.
John Calvin 1540 · Public Domain On vv9–15 The Prophet having taught us that God was reconciled…
The Prophet having taught us that God was reconciled to his people, does now seasonably exhort the Jews to prepare themselves for work and strenuously to exert themselves in erecting the temple, and also in building the city: for as we have stated, many were then become slothful, as they thought that they were soon to be destroyed by their enemies, and that what they built with great labor, toil, and expense, would be presently demolished. Hence it was that sloth had crept in, so that many had left off the building both of the temple and of the city: and we have also seen elsewhere, that they were too intent on building their own houses, and at the same time neglected the temple; for each looked to his own private advantage, and also to his own pleasures. The Prophet Haggai sharply reproved this indifference, (Haggai 1:4;) and the Lord clearly showed that he had punished this their sloth; for they preferred their own houses to the temple, and through want of faith trembled, as though their restoration was a mockery. As then the people by their ingratitude had almost wiped away the recollection of their deliverance, the Prophet Haggai severely reproved them; and Zechariah now touches on the same subject.
Hence he says, that before they had begun the work of building the temple, the land was sterile, as though it was cursed by God, and that they were deprived of their hope, and that whatever they attempted proved useless; but that after they had begun, through the encouragement given them by the Prophets, to take courage to build the temple, things changed for the better, and that openly, so that it was easy to conclude, that God had been previously displeased with them, but that now he was favorable, as all things went on prosperously. This change then was a clear token both of God’s displeasure and of God’s favor; for he had justly chastised his people as long as they were under the influence of unbelief, so as not to proceed with the work of building the temple; and afterwards the favor of God had begun to shine on them, as God gave them abundance of provisions, and proved in various ways that he was now favorable to them. Zechariah therefore mentions these things, that they might proceed more cheerfully with their work, and not provoke God’s wrath, which they had previously found to have been so much to their loss, and that they might seek to enjoy his blessing, which was now so manifest before their eyes. This is the import of the whole.
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He says, Thus saith Jehovah of hosts, Strengthened let be your hands. He exhorts them to perseverance: but as men become weak, and many things occur which enfeeble or break down their courage, he uses the word, strengthen; for it is often necessary to gather new strength, and to confirm a pious resolution. Let us now then learn to apply this doctrine to our own benefit, and let us understand what experience sufficiently teaches us, even this — that our hands, though at first well prepared, are yet soon relaxed, and as it were loosed, and even entirely fail, unless new strength be now and then attained; and that this is effected when we are animated by God’s word, and rise superior to the trials which enfeeble us. And Zechariah will presently inform us whence this strength was to be sought, even from the promises which they had already heard from the Prophets; for he would have in vain exhorted them to persevere, had not the ground of confidence been mentioned. For when God is silent, our minds, though before abundantly ready and willing, must languish, and at length wholly fail.
We then see that there can be no courage in men, unless God supports them by his word, so that they may recover their lost strength and regain their alacrity. Had the Prophet only bidden them to take courage, they might have replied, that there was nothing in their circumstances to encourage them; but when the word of God was set before them, every excuse was taken away; and they were now to gird up the loins, and boldly to fight, inasmuch as God supplied them with weapons.
Be strong, he says, ye who hear in these days these words from the mouth of the Prophets. Though Zechariah is not often concise in his words, but in many parts diffuse, yet he is so here, and the whole verse is very emphatical; for after having said that they were not destitute of God’s promises, he adds, “in these days,” and also “these words.” He intimates that they were not only taught a general truth, that they were to render obedience, but that God himself would be their leader to direct their steps and to show them the way: in a word, he omits nothing to enable them to proceed without difficulty with the work which they had begun. There is then an emphasis intended by the demonstrative, “these,” “these;” for the Prophet intimates that God was continually speaking to them, and that he announced not only a general truth, but specific words, by which they might guide their feet and their hands in every action. And he says, that those words were heard from the mouth of the Prophets, for God intended honor to be done to his servants; and it is, as it has been often stated, a true test of faith, when God descends not himself from heaven, or does not appear to us in a visible form, but makes use of men as his ministers. Yet Zechariah briefly intimates, that the Prophets are not the authors of the promises, which are necessary to raise up, support, and stimulate our minds; for the Lord only employs their service; and this is what he means by the word mouth
He now adds, Who were in that day in which was founded the house of Jehovah, in order to build the temple. Not much time had elapsed since they had begun again to build the temple, and the foundations had been laid; but the work had been discontinued through the unbelief of them all, and also through the private regard of each to his own interest. For as they were in suspense and doubtful, there arose sloth and indifference, and avarice possessed them, so that they despised the temple of God. But he says now that during that short time God often spoke to them by his Prophets with the view of correcting their delay and tardiness, for the Prophet mentions here as it were but one day, for the purpose of expressing how short the time had been. Less excusable then was their sloth, since God daily spoke to them and confirmed by new Prophets what the former ones had said.
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 vv9, 10, 14, 15 Let neither respect of your private commodities neither counsel…
Let neither respect of your private commodities neither counsel of others, nor fear of enemies discourage you in the going forward with the building of the Temple, but be constant and obey the Prophets, which encourage you thereunto.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–15 Zec 8:9 Thus saith the LORD of hosts; Let…
Zec 8:9 Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which [were] in the day [that] the foundation of the house of the LORD of hosts was laid, that the temple might be built.
Ver. 9. Let your hands be strong] Having therefore these promises, dearly beloved, let us take heart of grace against all occasions of distrust and fear, 2Co 7:1; let us up and be doing, that the Lord may be with us; let us fear lest, such a promise being left us, yea, such a bundle of promises as are contained in the new covenant, any of you, by shrinking from the service, should seem to come short of it, Heb 4:1; or by faintly forwarding the temple work, should lose the things that he hath wrought, "but that ye receive a full reward," 2Jn 1:8 "Strengthen ye the weak hands, and confirm the feeble knees," Isa 35:3-4. Say to them of a fearful heart, Be strong, fear not, &c. Say the same every man to himself. Encourage yourselves in the Lord your God, as David did, 1Sa 30:6. Believe the prophets and ye shall prosper, 2Ch 20:20.
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Do ye not hear in these days these words by the mouth of the prophets?] Myself and Haggai? And should the consolation of God be small unto you? Job 15:11; will you not trust us whom you have already tried? and take comfort by our words now, whom you have formerly found no liars?
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 vv9–15 Let your hands be strong; be of good courage,…
Let your hands be strong; be of good courage, and hearten on each other to the expectation of God’s promise, and the doing your duty.
Ye, you returned captives, that hear: this is an argument to revive their courage, they hear God by his word very fairly proposing great things.
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In these days; in these days of Darius Hystaspes, some twelve, or fifteen, or perhaps eighteen years since the time I point at. In these days of hope from Darius favourably helping, but most from God assisting and blessing.
These words, promises, exhortations, and counsels, by the mouth of the prophets, Haggai and Zechariah.
In the day that the foundation of the house of the Lord of hosts was laid; in the second year of Cyrus, which if reckoned from his succeeding of his father Cambyses in the Persian crown, and his father-in-law Cyaxares in the crown of Media, which happened near about A.M. 3167, unto the second of Darius Hystaspes, A.M. 3485, that is eighteen years ago, will make it likely that Haggai and Zechariah are intended there: but to lay it so that this re-edifying of the temple be in the second of Darius Nothus, is to make these two prophets either to be silent one hundred and twelve years together, or to preach with little success and less complaint, for I do not remember that either of them chargeth this people with this particular fault.
That the temple might be built, according to God’s command and your duty.
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 v9 God, by the prophet, here gives further assurances of…
God, by the prophet, here gives further assurances of the mercy he had in store for Judah and Jerusalem. Here is line upon line for their comfort, as before there was for their conviction. These verses contain strong encouragements with reference to the difficulties they now laboured under. And we may observe,
I. Who they were to whom these encouragements did belong - to those who, in obedience to the call of God by his prophets, applied in good earnest to the building of the temple (Zac 8:9): "Let your hands be strong, that are busy at work for God, you that hear in these days these words by the mouth of the prophets, and are not disobedient to them as your fathers were, in the former days, to the words of those prophets that were sent to them. You may take the comfort of the promises, and shall have the benefit of them, who have obeyed the precepts given you in the day that the foundation of the house of the Lord was laid, when you were told that, having begun with it, you must go on, that the temple might be built; God told you that you must go on with it, and you have laboured hard at it for some time, in obedience to the heavenly vision. Now you are those whose hands must be strengthened and whose hearts must be comforted, with these precious promises; to you is the word of this consolation sent." Note, Those, and those only, that are employed for God, may expect to be encouraged by him; those who lay their hands to the plough of duty shall have them strengthened with the promises of mercy; and those who avoid their fathers' faults, not only cut off the entail of the curse, but have it turned into a blessing.
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II. What the discouragements were which they had hitherto laboured under, Zac 8:10. These are mentioned as a foil to the blessings God was now about to bestow upon them, to make them appear the more strange, to the glory of God, and the more sweet, to their comfort. The truth was the times had long been very bad, and the calamities and difficulties of them were many and great. 1. Trade was dead; there was nothing to be done and therefore nothing to be got. Before these days of reformation began there was no hire for man, nor any hire for beasts. The fruits of the earth (though it had long lain fallow, and therefore, one would think, should have been the more fertile) were thin and poor, so that the husbandman had no occasion to hire harvest people to reap his corn, nor teams to carry it home, for he could be scarcely said to have any. Merchants had no goods to import or export, so that they needed not to hire either men or beasts; hence the poor people, who lived by their labour, had no way of getting bread for themselves and their families. 2. Travelling was dangerous, so that all commerce both by sea and land was cut off; nay, none durst stir abroad so much as to visit their friends, for their was no peace to him that went out, or came in, because of the affliction. The Samaritans, and Ammonites, and their other evil neighbours, made inroads upon them in small parties, and seized all they could lay their hands on; the roads were infested with highwaymen, and both city and country with housebreakers; so that neither men's persons nor their goods were safe at home or abroad. 3. There was no such thing as friendship or good neighbourship among them: I set all men every one against his neighbour. In this there was a great deal of sin, for these wars and fightings came from men's lust, and this God was not the author of; but there was in it a great deal of misery also, and so God was in it a just avenger of their disobedience to him; because they were of an evil spirit towards him, a spirit of contradiction to his laws, God sent among them an evil spirit, to make them vexatious one to another. Those that throw off the love of God forfeit the comfort of brotherly love.
III. What encouragement they shall now have to proceed in the good work they are about, and to hope that it shall yet be well with them: "Thus and thus you have been harassed and afflicted, but now God will change his way towards you, Zac 8:11. Now that you return to your duty God will comfort you according to the time that he has afflicted you; the ebbing tide shall flow again." 1. God will not proceed in his controversy with them; I will not be to them as in the former days. Note, It is with us well or ill according as God is to us; for every creature is that to us which he makes it to be. And, if we walk not contrary to God as in the former days, he will not walk contrary to us as in the former days; for it is only with the froward that he will wrestle. 2. They shall have great plenty and abundance of all goods things (Zac 8:12): The seed sown shall be prosperous, and yield a great increase; the vine shall give her fruit, which makes glad the heart, and the ground its products, which strengthen the heart; they shall have all they can desire, not only for necessity, but for ornament and delight. The heavens shall give their dew, without which the earth would not yield her increase, which is a constant intimation to us of the beneficence of the God of heaven to men on earth and of their dependence on him. It is said of a sweeping rain that it leaves no food (Pro 28:3); but here the gentle dew waters the earth, that it may give seed to the sower and bread to the eater. And thus God will cause the remnant of this people to possess all these things. They are but a remnant, a residue, very few, one would think scarcely worth looking after; but, now that they are at work for God, he will take care that they shall want nothing which is fit for them. This confirms what the prophet's colleague had said, a little before (Hag 2:16, Hag 2:19), From this day will I bless you. Note, God's people, that serve him faithfully, have great possessions. "All is yours, for you are Christ's." 3. They shall recover their credit among their neighbours (Zac 8:13): You were a curse among the heathen. Every one censured and condemned them, spoke ill of them, and wished ill to them, upon the account of the great disgrace that they were under; some think that they were made a form of execration, so that if a man would load his enemy with the heaviest curse he would say, God make thee like a Jew! "But now, I will save you, and you shall be a blessing. Your restoration shall be as much taken notice of to your honour as ever your desolation and dispersion were to your reproach; you shall be applauded and admired as much as ever you were vilified and run down, shall be courted and caressed as much as ever you were slighted and abandoned." Most men smile or frown upon their neighbours according as Providence smiles or frowns upon them; but those whom God plainly blesses as his own, shows favour to and puts honour upon, we ought also to respect and be kind to. The blessed of the Lord are the blessing of the land, and should be so accounted by us. This is here promised to the house both of Israel and Judah; for many of the ten tribes returned out of captivity with the two tribes, and shared with them in those blessings; and, it is probable, besides what came at first, many, very many, flocked to them afterwards, when they saw their affairs take this turn. 4. God himself will determine to do them good, Zac 8:14, Zac 8:15. All their comforts take rise from the thoughts of the love that God had towards them, Jer 29:11. Compare these promises with the former threatenings. (1.) When they provoked him to anger with their sins, he said that he would punish them, and so he did; it was his declared purpose to bring destroying judgments upon them, and, because they repented not of their rebellions against him, he repented not of his threatenings against them, but let the sentence of the law take its course. Note, God's punishing sinners is never a sudden and hasty resolve, but is always the product of thought, and there is a counsel in that part of the will of God. If the sinner turn not, God will not turn. (2.) Now that they pleased him with their services; he said that he would do them good; and will he not be as true to his promises as he was to his threatenings? No doubt he will: "So again have I thought to do well to Jerusalem in those days, when you begin to hearken to the voice of God speaking to you by his prophets; and these thoughts also shall be performed."
IV. The use they are to make of these encouragements.
1. Let them take the comfort which these promises give to them: Fear you not (Zac 8:15); let your hands be strong (Zac 8:9); and both together (Zac 8:13), Fear not, but let your hands be strong. (1.) The difficulties they met with in their work must not drive them from it, nor make them go on heavily in it, for the issue would be good and the reward great. Let this therefore animate them to proceed with vigour and cheerfulness. (2.) The dangers they were exposed to from their enemies must not terrify them; those that have God for them, engaged to do them good, need not fear what man can do against them.
2. Let them do the duty which those promises call for from them, Zac 8:16, Zac 8:17. The very same duties which the former prophets pressed upon their fathers from the consideration of the wrath threatened (Zac 7:9, Zac 7:10) this prophet presses upon them from the consideration of the mercy promised: "Leave it to God, to perform for you what he has promised, in his own way and time, but upon condition that you make conscience of your duty. These are the things then that you shall do; this is your part of the covenant; these are the articles which you are to perform, fulfil, and keep, that you may not put a bar in your own door and stop the current of God's favours." (1.) "You must never tell a lie, but always speak as you think, and as the matter is, to the best of your knowledge: Speak you every man the truth to his neighbour, both in bargains and in common converse; dread every word that looks like a lie." This precept the apostle quotes (Eph 4:25), and backs it with this reason, We are members one of another. (2.) Those that are entrusted with the administration of public justice must see to it, not only that none be wronged by it, but that those who are wronged be righted by it: Execute the judgment of truth and peace in your gates. Let the judges that sit in the gates in all their judicial proceedings have regard both to truth and to peace; let them take care to do justice, to accommodate differences, and to prevent vexatious suits. it must be a judgment of truth in order to peace, and making those friends that were at variance, and a judgment of peace as far as is consistent with truth, and no further. (3.) No man must bear malice against his neighbour upon any account; this is the same with what we had Zac 7:10. We must not only keep our hands from doing evil, but we must watch over our hearts, that they imagine not any evil against our neighbour, Pro 3:29. Injury and mischief must be crushed in the thought, in the embryo. (4.) Great reverence must be had for an oath, and conscience made of it: "Never take a false oath, nay, love no false oath; that is, hate it, dread it, keep at a distance from it. Love not to impose oaths upon others, lest they swear falsely; love not that any should take a false oath for your benefit, and forswear themselves to do you a kindness." A very good reason is annexed against all these corrupt and wicked practices: "For all these are things that I hate, and therefore you must hate them if you expect to have God your friend." These things here forbidden are all of them found among the seven things which the Lord hates, Pro 6:16-19. Note, We must forbear sin, not only because God is angry at it, and therefore it is dangerous to us, but because he hates it, and therefore it ill becomes us and is a very ungrateful thing.
Matthew Henry'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 vv9–15 For before these days,.... That the temple began to…
For before these days,.... That the temple began to be built:
there was no hire for men, nor any hire for beasts; that turned to any account; the wages earned by the one, and with the other, were as if they were put into a bag with holes, did not prosper with them, or do them any service, Hag 1:6,
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neither was there any peace to him that went out or came in, because of the affliction; there was no safety in passing to and fro, nor any peaceable enjoyment of what a man had, because of affliction and oppression by the enemy on every side, and from every quarter:
for I set all men everyone against his neighbour; expressive of the internal divisions and contentions among themselves, which are said to be of the Lord, because he permitted them as a chastisement upon them for their sins.
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 vv9, 10, 11, 14, 15 The prophets - Haggai and Zechariah.
The prophets - Haggai and Zechariah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 12, 13 Verse 9. By the mouth of the prophets] The…
Verse 9. By the mouth of the prophets] The day or time of the foundation was about two years before, as this discourse of the prophet was in the fourth year of Darius. After this God raised up prophets among them.
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 vv9, 11, 14 Zec 8:9-10. Let your hands be strong — Be…
Zec 8:9-10. Let your hands be strong — Be of good courage, and go on with resolution and perseverance in the work you have begun, the rebuilding of the temple, since you have received such assurances from God’s prophets, even from the very first of your entering upon it, that he would prosper you in it, enable you to finish it, and bless you on account of your labour bestowed on it. Ye that hear these words of the prophets — He refers to the prophecies of Haggai, as well as those of Zechariah; which were in the day, or, who spake in the day, that the foundation of the house was laid — The prophet speaks of the carrying on of the building as if it were the laying a new foundation: see Hag 2:18. For before these days there was no hire for man, &c. — Or rather, There was no reward for man, nor any reward for beast: so the word שׂכר, here used, often signifies; that is, the fruits of the earth would not pay for the labour of those who cultivated it: see the margin. For I set all men everyone against his neighbour — I suffered many molestations to be given you. The enemies of the Jews ceased not to molest them from without, Ezr 4:1, &c.; and civil dissensions, it seems, prevailed within.
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 vv9–15 Let your hands be strong - The fulfillment of…
Let your hands be strong - The fulfillment of God’s former promises are the earnest of the future; His former providences, of those to come. Having then those great promises for the time to come, they were to be earnest in whatever meantime God gave them to do. He speaks to them, “as hearing in these days,” that is, that fourth year of Darius in which they apparently were, “these words from the mouth of the prophets, which were in the day when the foundation of the house of the Lord was laid, the temple, that it might be built.” Haggai was now gone to his rest. His voice had been silent for two years. But his words lived on. The fulfillment of what the prophets had then spoken in God’s Name, was a ground, why their hands should be strong, now and thereafter, for every work which God gave or should give them to do. Ribera: “Some things are said to Jerusalem, that is, to the Jews, which belong to them only; some relate to what is common to them and the other members of the Church, that is, these who are called from the Gentiles. Now he speaks to the Jews, but not so as to seem to forget what he had said before. He would say, Ye who hear the words, which in those days when the temple was founded, Haggai and Zechariah spake, be strong and proceed to the work which ye began of fulfilling the will of the Lord in the building of the temple, and in keeping from the sins, in which ye were before entangled. For as, before ye began to build the temple, ye were afflicted with many calamities, but after ye had begun, all things went well with you, as Haggai said, “so, if you cultivate piety and do not depart from God, ye shall enjoy great abundance of spiritual good” Hag 2:15-19. Osorius: “The memory of past calamity made the then tranquillity much sweeter, and stirred the mind to greater thanksgiving. He set forth then the grief of those times when he says;”
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 vv10, 13 Hire, or "reward;" merces. (Haydock) --- All their toils…
Hire, or "reward;" merces. (Haydock) --- All their toils proved useless: (Calmet) the land would not yield her fruit. (Haydock) See Aggeus ii. 16. --- The temple had now been building two years, and then God sent his prophets and many blessings. --- Neighbour. Civil broils and the enemy rendered all wretched, 1 Esdras iv.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9–14 All adversities formerly attended them when neglecting to build…
All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the work.
hands . . . strong--be of courageous mind (Sa2 16:21), not merely in building, but in general, as having such bright prospects (Zac 8:13, &c.).
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these days--the time that had elapsed between the prophet's having spoken "these words" and the time (Zac 8:10; compare Hag 2:15-19) when they set about in earnest restoring the temple.
the prophets--Haggai and Zechariah himself (Ezr 5:1-2). The same prophets who promised prosperity at the foundation of the temple, now promised still greater blessings hereafter.
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 vv9–10 9. The promises already uttered should be an inspiration.
9. The promises already uttered should be an inspiration.
Let your hands be strong — Equivalent to be of good courage; and, being of good courage, they should undertake their tasks fearlessly (Hag_2:4; compare Jdg_7:11; Eze_22:14). Primarily an exhortation to continue energetically the building of the temple, but also in a more general sense an admonition to face bravely all the difficulties of the present and future.
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These words — Of promise, found in Zec_1:7 to Zec_6:8; Zec_8:1-8; Hag_2:1-23.
The prophets — Haggai and Zechariah, who are separated from the former prophets (Zec_1:4; Zec_7:7; Zec_7:12) through the relative clause which closes Zec_8:9. Instead of “in the day” LXX. and Peshitto read “from the day,” which is more suitable, for the prophets continued their ministrations while the building was progressing.
The foundation — The laying of the foundation mentioned in Ezr_5:1-2 (compare Hag_2:18). The words “even the temple that it might be built” may have been added by the prophet to show that he is not thinking of the first laying of the foundation (Ezr_3:10-12), which came to nothing, but of that which resulted in the erection of the temple. Some omit the words as a later addition.
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 vv9–14 9. by the mouth] Rather, from the mouth. R.…
9. by the mouth] Rather, from the mouth. R. V.
the prophets, which were, &c.] Remember that “these words” of promise (e.g. Zec_8:3-8 supra) which you are hearing in “these days” are spoken to you by the same prophets who first urged you to the work, and whose earlier promises then made are already being fulfilled to you, Zec_8:10-11; Hag_2:15-19.
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that the temple might be built] Rather, even the temple, that it might he built, as R. V. This clause seems to be added to shew that it is not the first laying of the foundation, which was followed by no further progress (Ezr_3:10-12), but the vigorous resumption of the work, a second founding, as it were, with a view to building, in which “the prophets” (Ezr_5:1-2) bore so prominent a part, that is here referred to.
9–13. These verses, introduced by the phrase, Thus saith the Lord of hosts, and beginning and ending with the same words, Let your hands be strong, form one continuous exhortation to persevere in rebuilding the Temple. The exhortation is grounded upon a comparison of their condition, before and after the time when they began in earnest to build the house of the Lord. The improvement which had already taken place since that time should encourage them to go on building, cheered by fresh prophecies and promises from the mouth of the same prophets who had urged them to begin the work, and of Him whose messengers of good they were.
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 vv9, 10, 12, 13, 14 (9) Prophets.—It would almost seem that there were other…
(9) Prophets.—It would almost seem that there were other prophets who spoke at the time besides Haggai and Zechariah.
That the temple might be built.—These words seem to be used in reference to the resumption of the building (Hag_1:15), when the people set themselves to work with a will, as contrasted with the first laying of the foundation in the second year of Cyrus, king of Persia, B.C. 537 (Ezr_3:10, compared with Zec_1:1), which could hardly be said to have been done “that the temple might be built,” since the work of building was then suspended for about sixteen years. There is no reason to suppose that LXX. read a different preposition before the infinitive “to be built,” since the Hebrew preposition “to,” or rather “with reference to,” often denotes “with reference to the time when,” i.e., “from the time that.” (Comp. Zec_1:1.)
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 vv9–15 Vers. 9-17. The people are exhorted to be of…
Vers. 9-17. The people are exhorted to be of good cheer, for god will henceforth give them his blessing, which, however, was conditional on their obedience.
Let your hands be strong. (comp. Hag_2:15-19) Be of good courage for the work before you. (Jud_1:7:11 Isa_35:3 Eze_22:14) By (from) the mouth of the prophets, which were. Who came forward as prophets. These prophets, who prophesied after the foundations of the temple were laid, were Haggai and Zechariah; they are thus distinguished from the pre-exilian seers mentioned in Zec_7:7. The same prophets who encouraged you in your work at first are they who have spoken to you words of promise in those days. That the temple might be built; Revised Version, even the temple that it might be built. This could not be predicated of the first foundation, which was followed by a long period of inaction, (Ezr_4:24) only terminated by the vigorous exhortations of the prophets, which led to a resumption of the work that might be called a second foundation of the temple.
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Vers. 9-17. Evidence of favour.
"Thus saith the Lord of hosts; Let your hands be strong," etc. In the beginning of these verses we have the opposite of that with which the previous verses concluded. There God confirmed his people in hoping for certain comparatively proximate blessings by assuring them of other and greater blessings which he designed afterwards to bestow. Here he confirms their hopes of what is more distant by pledging himself, as it were, to what is nearer. And this he does, we shall find, by drawing their attention
(1) to the mercies of the present; and
(2) to the judgments of the past.
I THE MERICES OF THE PRESENT. (Vers. 9-13) Three things, especially, to be noted regarding these.
1. How marked their character! Great temporal mercies (ver. 12) are to be "now" (ver. 11) abundant produce both in the open "ground" and cultivated enclosure, abundant blessing both in the soil itself and in that which came on it. These also all the more notable for coming after a widely different state of things, when, besides utter want (ver. 10), even for those most desirous to work, there was the common concomitant of such evils, viz. home dissension and strife; and that, wherever men were and whatever they did. (see also Hag_2:16, Hag_2:17, describing those same evil days) Who could avoid seeing and admiring so blessed a change?
2. How striking their connection! This happy change in their circumstances had taken place simultaneously with a corresponding change in their doings. From the very day when, as it were, for the second time they "laid the foundation" of God"s house, (ver. 9 Ezr_4:24 Ezr_5:1, Ezr_5:2) God had begun to prosper thus the work of their hands. "Before" then (ver. 10) was trouble; but now (ver. 11) I am not (so some) as before. This, too, we find occurring (see Hag_1:9-11 Hag_2:15-19) in accordance with express promise to this effect.
3. How hopeful their bearing! What was all this but plain evidence of a corresponding change, as it were, up above? And what might not be expected in future, such being the case? Even all promised in ver. 13, viz. that God"s people should become as conspicuous new for their prosperity as formerly for their adversity. (see also Jer_24:9 Jer_25:18 Jer_42:18, etc.) Much as when, from the very day on which a certain remedy is first employed, a sick man begins to improve. How easy then to believe the physician"s assurance that he shall ultimately become better than ever!
II THE JUDGMENTS OF THE PAST. This conviction further confirmed by going till further back in their history. For doing so shows:
1. The steadfastness of God"s purposes. (Vers. 14, 15) When the state of things is such as to call for judgment, ye have seen how the thought of such judgment is carried out by me. (comp. 1Sa_3:12) Learn from this, when things, as at present, are different, to rely on the stone steadfastness on my part.
2. So to describe it, the easiness of God"s terms. All that he asks on their part, in order to ensure on his part the full accomplishment of his purposes of mercy, was that (as in the case of their fathers) which would he for their good. See previous remarks on Zec_7:9, Zec_7:10; and note that we have here, in vers. 16, 17, the same thoughts and almost words as before, followed up, however, by two remarkable additions which seem specially meant for those times the mention of false swearing; (comp. Zec_5:4) and the implied assurance that, if these evils were persisted in, they would stop the current of God"s love. "All these things, being hurtful to you, are hateful to me. Therefore, on every account, do them not.
Do we not see here, in conclusion:
1. The unchangeableness of God"s nature? His dealings with men vary often and widely; his character, never. He is always true to his purpose; never, as men are, turned from it by caprice. The very variety of his dealings helps to demonstrate this. The very same sunshine which melts the ice hardens the clay. See this illustrated by the opposite effects of mercy and favour, hardening some (Isa_26:10 Ecc_8:11, etc.) and melting others; (Psa_130:4 Psa_116:1, Psa_116:12) also of affliction or chastisement, humiliating some (Luk_15:17-19 2Ch_33:12) and exasperating others. (Gen_4:13 2Ch_28:22 Rev_9:20, Rev_9:21)
2. The certainty of God"s promises? Established, as we see, by God"s very judgments, what wider base can they have? (comp. Mal_3:6; also Psa_119:52, "I remembered thy judgments of old, and comforted myself In this way, how many (apparently) unlikely things combine to preach Christ! Even the thunders of Sinai itself! (see in one sense, Gal_3:24) Other things, perhaps, more articulately as it were, but none with more power.
Vers. 9-15. A Divine call to a Divine work.
"Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words," etc, This paragraph is promising and cheerful; it is at once intended and suited to animate the builders of the temple and to stimulate.them to resolute diligence in their work. It accords with that of Haggai (see Hag_1:2-6 Hag_2:15-19) respecting Heaven"s displeasure at their apathy in God"s work and their eagerness in their own. In the words we have a Divine call to a Divine work. This call is urged on two considerations.
I THE WRETCHEDNESS CONSEQUENT ON THE NEGLECT OF DUTY. "Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built." The "prophets" here referred to were undoubtedly Haggai and Zechariah. (see Ezr_5:1, Ezr_5:2) The words which they addressed to the people were words of stimulation and encouragement to arise and rebuild the temple. The prophet here reminds them, as an inducement to set in earnest to the work, of the wretched condition of the people before the work began. "For before these days there was no hire for man, nor any hire for beast; neither was there any peace." That is, "before the days" the building commenced: They were then destitute of three elements essential to the well being of any people.
1. Industry. "There was no hire for man, nor any hire for beast." The people were purposeless, lazy, and in a state of general lethargy and collapse. No great project inspired their interest, engrossed their intention, enlisted and marshalled their powers. The lack of industry is a curse to any people; it is an injury to health, as well as an obstruction to material and social progress.
2. Peace. "Neither was there any peace to him that went out or came in because of the affliction." The lack of earnest occupation naturally led to intestine broils and contentions. Nothing is more natural and more common than for people without employment to wrangle and dispute with one another. "Satan finds some mischief still for idle hands to do." Men who are full of business have no time to quarrel
3. Social unity. "For I set all men every one against his neighbour." In biblical phraseology, the Almighty is frequently represented as doing that which he only permits. It would be unreasonable and even blasphemous to suppose that the God of love and peace exerts himself in any way to inspire his human creatures with hostility towards one another. But for reasons known to himself, and which we are bound to regard as wise and kind, he often allows these feelings to rise and express themselves in malignant recriminations and bloody wars. He originates good, and good only; and the evil which he permits, he overrules for good, and for good only. The general truth here taught is that, so long as duty is neglected by men, certain terrible evils must ensue. Hence the Divine call, "Thus saith the Lord of hosts; Let your hands be strong." Go with courage and energy into the work which is Divinely enjoined.
II THE IMPROVEMENT WHICH ENSUES ON THE RESUMPTION OF DUTY. "Blot now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. For the seed shall be prosperous," etc. This means, "But now, as you have resumed the work and rebuilt the temple, I will Bless you." There are three blessings here promised.
1. Temporal prosperity. "For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew." Material nature is in the hands of God, and he can at any moment make it a curse or a blessing to mare Here he promises to make it a blessing. "Godliness is profitable unto all things," etc.
2. Social usefulness. "And it shall come to pass, that u ye were a curse among the heathen, O house of Judah, and house of Israel comprehending the whole of the Jewish people; so will I save you, and ye shall be a blessing." The expression, "a curse among the heathen," may mean either that they were "cursed" by the heathen objects of their denunciation or that they were a curse to the heathen by the influence of their corrupt example. The latter seems to me the most likely idea. (See another explanation of the phrase in the Exposition.) The whole of the Jewish people, prior to the Captivity with a few exceptions were sunk into almost the lowest depths of moral corruption. But now it is promised that on the resumption of the great duty which Heaven had enjoined upon them, they should be a "blessing." So it ever is; the disobedient are a curse to any community; the obedient are evermore a blessing. "No man liveth to himself." We must either bless or curse our race.
3. Divine favour, "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, and I repented not: so again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not," Where there was Divine displeasure there would be Divine favour.
CONCLUSION. On these two grounds men may always be urged to duty. Duty neglected brings misery on a people; duty resumed and faithfully prosecuted will utterly reverse the experience, turn the distressing into the joyous, the destitution into abundance, the discordant into the harmonious, the pernicious into the beneficent. Listen, then, to the voice of Heaven! "Thus saith the Lord of hosts; Let your hands be strong," etc. 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 vv9, 11, 13 For before these days there was no hire for…
Zec_8:9-10
For before these days there was no hire for man
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Society before the temple was built
A neglected temple always means a ruined society.
These words are not to be applied locally or parochially; they express an eternal and unchangeable principle: a neglected God is a frowning heaven, a frowning heaven is a desolated earth. We must more and more insist upon the importance of the religious spirit in its relation to policy and commerce and agriculture, and the whole mechanism and build and meaning of society. Unless we cultivate our own spirituality to a high degree we may soon be tempted to forego this argument, or allow ourselves to be victimised into the belief that it is not an argument but a sentiment. The first thing which the Christian man has to do is to keep up his spirituality to the very highest point. By keeping up spirituality I mean the cultivation of that insight which sees more than surface, more than so called phenomena; that penetrating insight that sees behind all these things a Spirit, a Providence, ruling, moulding, and directing all things. We walk by faith, not by sight: Lord, increase our faith! We see nothing as it really is; the reality is beyond the appearance. Why be satisfied with the door? smite it that it may fly open, and let the opening door be an invitation to enter and partake of the hospitality of God. Always in Biblical history, when men turned from God, God turned away from them: Therefore it has come to pass: therefore I scattered them with a whirlwind among all nations: he that honoureth Me I will honour, he that despiseth Me I will lightly esteem. This is not arbitrary, this is not the changeable rule of a changeable court; this is simply the utterance of an eternal necessity. The sun says, He that will not have me shall have darkness and death. Is the sun cruel? Nay, the sun is clement and pitiful by announcing that fact; the sun offers its dower of light and warmth and comfort. So when we speak in Gospel words about the wicked being driven away in his wickedness, and about man neglecting to build the temple, and therefore having no harvest to reap, we are not delivering the arbitrary decrees of some fancy created Jove; we are announcing the law of the universe, whoever made it. (Joseph Parker, D. D.)
A Divine call to a Divine work
The call is urged on two considerations--
I. The wretchedness consequent on the neglect of duty. They were then destitute of three elements essential to the well-being of any people.
1. Industry. There was no hire for man, nor any hire for beast. The people were purposeless, lazy, and in a state of general lethargy and collapse. No great project inspired their interest, engrossed their attention, enlisted and marshalled their powers. The lack of industry is a curse to any people; it is an injury to health, as well as an obstruction to material and social progress. Another element of well-being of which they were destitute was--
2. Peace. Neither was there any peace to him that went out or came in because of the affliction. The lack of earnest occupation naturally led to intestine broils and contentions. Nothing is more natural and more common than for people without employment to wrangle and dispute with one another. Men who are full of business have no time to quarrel.
3. Social unity. For I set all men everyone against his neighbour.
II. The improvement which ensues on the resumption of duty. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. For the seed shall be prosperous, etc. This means, but now, as you have resumed the work and rebuilt the temple, I will bless you. There are three blessings here promised.
1. Temporal prosperity. For the seed shall be prosperous, etc. Material nature is in the hands of God, and He can at any moment make it a curse or a blessing to men. Here He promises to make it a blessing.
2. Social usefulness. On the resumption of the great duty which Heaven had enjoined on these returned captives they should be a blessing,
3. Divine favour Where there was Divine displeasure there would be Divine favour. (Homilist.)
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 v9 Zec_8:9.] Adversity followed neglect of duty, now blessings promised…
CRITICAL NOTES.]
Zec_8:9.] Adversity followed neglect of duty, now blessings promised to create courage. Hands] With such bright prospects be energetic and active (2Sa_16:21). These words] of consolation and encouragement from Haggai and Zechariah.
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Zec_8:10.] A reason for courage in work. No hire] The labour of man and beast little or nothing; agricultural results meagre (cf. Hag_1:6; Hag_1:9-11; Hag_2:16-19). Neither peace] None free from the enemy in the ordinary pursuits of life; intestine broils and contentions prevailed everywhere.
Zec_8:11. Now] a vivid contrast, blessings for obedience in building the temple.
Zec_8:12. Seed] will be healthy and not fail to yield abundance (Hos_2:21-22). Dew] beneficial, especially in hot climates, where rain is scarce. “Future abundance will compensate for the drought and scarcity of the past” [Jerome].
Zec_8:13.] All the blessings summed up in this verse. “The formula, to be a curse among the nations, is to be interpreted according to Jer_24:9; Jer_25:9; Jer_42:18; 2Ki_22:19, as equivalent to being the object of a curse, i.e. so smitten by God as to serve as the object of curses. In harmony with this, the phrase to “become a blessing” is equivalent to being so blessed as to be used as a benedictory formula (cf. Gen_48:22; Jer_29:22). “This promise is made to the remnant of Judah and Israel, and therefore of all the twelve tribes, who are to become partakers of the future salvationin undivided unity (cf. ch. Zec_9:10; Zec_9:13; Zec_10:6; Zec_11:14)” [Keil]. “The ground upon which this promise rests is given in Zec_8:14-15, and it is closed in Zec_8:16-17 by the addition of the condition upon which it is fulfilled.”
Zec_8:14. Repented not] Just as the threatening did not fail, neither shall the promise.
HOMILETICS
COURAGE IN DUTY.—Zec_8:9-15
The prophet now urges the people to be courageous in their work. Adversity formerly attended them for neglect of duty, but God will henceforth bestow blessings, which are but the earnest of greater ones which await those who return to God. The grounds for courage are distinctly given.
I. The words of the prophets. “Ye that hear in these days these words by the mouth of the prophets.” Ever since they had commenced to build God had exhorted them in their work and assured them that it would be finished. Special messengers sent to stir us up and predict success ought to encourage. It is a privilege to hear the prophets, and a sure way to prosperity to believe them (2Ch_20:20).
II. The prospect of better days. Before, they were hindered in their work; man and beast laboured in vain. But bright is the future if they will be strong.
1. Great rewards for labour. “There was no hire for man, nor hire for beast.” Produce was expected, waited for, but came not (Hag_1:10). “Man must be disappointed with the lesser things of life before he can comprehend the full value of the greater” [Bulwer Lytton].
2. Abundant temporal prosperity. The seed will be healthy and the harvests fruitful. The earth will give its increase and the heaven its dew. No failure nor famine, no poverty nor distress. There will be seed to the sower and bread to the eater.
3. Entire security from foes. Neither discord within nor invasion without will disturb their peace and security. They will dwell together in unity and labour without fear. Their disposition will be peaceful and their country secure. “Peace is rarely denied to the peaceful” [Schiller].
4. Complete reversal of fortunes. “I will not be unto the residue of this people as in the former days.” If we return to duty God will visit us in favour. The curse shall be turned into a blessing, and we shall be saved from dispersion and dishonour. God will dwell with us without fear and reproach. “I know the thoughts that I think towards you, saith the Lord; thoughts of peace, and not of evil.”
III. The pledge of God’s help. “Again have I thought in these days to do well unto Jerusalem.” God had determined, purposed to help.
1. God’s word is explicit. “Fear not,” “let your hands he strong.” Fear makes the heart faint, and when the heart is feeble the hands can never be strong. When the spirit is timid and irresolute we have neither energy in body nor mind to work. Confidence will brace up the energies, and the joy of the Lord will be our strength.
2. God’s faithfulness is unchangeable. His word was true to the fathers. He “repented not.” If faithful to his threatenings, will he not be to his promises? Punishment long suspended came at length. Those who would not hear were made to feel that God’s denunciations were not empty words. So “all that God is, and all that God has, are alike pledged in the promises of his covenant,” says Wardlaw, “to do good to his confiding and obedient people.” “Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?”
PAST AND PRESENT, OR ONCE A CURSE AND NOW A BLESSING.—Zec_8:13
These words apply to all the tribes of Israel—have been partially fulfilled. For generations Jews have been cursed by all people, but a more glorious accomplishment will be in the future. They might be taken literally, but apply them in another sense.
I. God’s people have once been a curse.
1. When unconverted. many were a curse in their influence and example. Their lives, if not openly wicked, were a hindrance to everything good. “One sinner destroyeth much good.”
2. When chastised by God they were in a sense cursed. From the first a curse and a blessing were set before Israel, and the result was according to their choice (Deu_11:26; Deu_30:1). But God’s people disobey, and are corrected by sufferings.
3. When persecuted they are cursed. They are ridiculed for their profession, and often become a by-word and a proverb (Jer_24:9). They are thought to be “stricken, smitten of God, and afflicted.” “Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us” (Psa_44:13-14).
II. God’s people are now a blessing. “Ye shall be a blessing.”
1. They are blessed in their own experience. They are renewed and forgiven. They enjoy the presence and the favour of God. “And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
2. They are the means of blessing others. In their influence and example, prayers and efforts, good men are a blessing. As the Jew was a source of blessing to the Gentile, so is the Christian to the world. “I will bless thee and make thy name great, and thou shalt be a blessing.”
HOMILETIC HINTS AND SUGGESTIONS
Zec_8:9.
1. The privilege. Hearing the words of the prophets.
2. The duty. “Let your hands be strong.” “Those only who are employed for God may expect to be encouraged by him; those who lay their hands to the plough of duty shall have them strengthened with the promises of mercy.”
Zec_8:10.
1. Those who neglect God’s work will not always succeed in their own. “There was no hire for man.” Neither can they always expect peace and prosperity. “There was no peace to him that went out.”
2. Outward troubles and civil discord may be judgments from God, in which his hand should be specially recognized. “I set all men,” &c. God’s holy hand hath a special stroke in the Church’s afflictions, whosoever be the instrument. Herein is all-disposing Providence not only permissive, but active. “I make peace and create evil,” that is, war and contention (Isa_45:7), which is called evil by a speciality, as including all evils. This God doth—
1. By letting loose Satan upon them (that great kindle-coal and make-bate of the world) to raise jealousies, heart-burnings, and discontents between them.
2. By giving them up to the lusts and corruptions of their own wicked hearts.
3. By giving occasions of enraging them more and more one against another [Trapp].
Zec_8:11. I will cause. Whereas people are apt to attribute too much to means and second causes of plenty and prosperity, God assumes the honour of all to himself. Rain and fruitful seasons are his gift (Act_14:17). He resolveth the genealogy of corn and wine unto himself (Hos_2:22); and both here and elsewhere he giveth us to know that the reward of religion is abundance of outward blessings, which yet are not always entailed to godliness, to the end that it may be admired for itself, and not for these transitory trappings [Trapp].
Zec_8:14-15. Past sorrows pledges of future good. How?
1. Because past sorrows inflicted to prevent future evil.
2. Because past sorrows prove God’s unchangeable purpose and love. “So have I turned and purposed,” &c. “The illustrations of God’s severity will be surpassed by those of his goodness” [Lange]. His chastisements were the earnest of his mercies, for they too were an austere form of his love [Pusey].
Fear not.
1. Grounds of apprehension.
2. Grounds of confidence.
ILLUSTRATIONS TO CHAPTER 8
Zec_8:9. Strong.
“Fear is the virtue of slaves: but the heart that loveth is willing” [Longfellow].
Zec_8:10-12. Fruit. Interesting and lovely as the green fields in their luxuriant riches must ever be, to the eye of faith and devotion they are even more so. Did we accustom ourselves to associate with their beauty the superintending providence of God, as well as the subordinate art and labour of man, they would possess an interest and a loveliness which the mere lover of nature never knew. The sweetest landscape is improved by the presence of animated objects, which impart a liveliness, an interest, as it were, an existence, to the whole. What increased force and interest are added to it by the presence, so to speak, of the living God [Palin].
Zec_8:13. Curse.
“A curse is like a cloud,—it passes” [Bailey].
Zec_8:14-15. Do well. God is goodness itself; and whatsoever is good is of him [Sir P. Sidney]. God has been pleased to prescribe limits to his own power, and to work his ends within these limits [Paley].
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.
C. I. Scofield 1917 · Public Domain On vv11, 14 Or, remnant.
residue
Or, remnant.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 11, 13 when the foundation of my house was laid
when the foundation of my house was laid
This can be expressed in active form. AT: "when you were building the foundation of my house" (See: Active or Passive)
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Strengthen your hands
This is an idiom that means to be courageous for the work. AT: "Be strong and courageous" (See: Idiom)
For before those days
Here "those days" refers to the time the people of Judah started to rebuild the temple.
no crops were gathered in
"there were no crops to harvest"
there was no profit for either man or beast
It was useless for people and their animals to farm the land, because they got no food from it.
for anyone going or coming
This merism refers to all of life's activities everywhere that anyone went. (See: Merism)
I had set every person each against his neighbor
"I had turned everyone against each other"
translationWords
prophet
found
house
temple
peace
neighbor
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 vv9, 10, 12, 14 8:9-13 This section highlights the reversal of Jerusalem’s fortunes…
8:9-13 This section highlights the reversal of Jerusalem’s fortunes as the Temple was rebuilt (cp. 2 Chr 15:3-7). The exhortation to be strong (Zech 8:9, 13) is an inclusio (a set of rhetorical bookends) for the section.
8:9 Laying of the foundation refers to Zerubbabel’s and Jeshua’s initial work of rebuilding the Temple in 536 BC (Ezra 3:8-13). The Temple reconstruction project was quickly abandoned and was not resumed until the prophets Haggai and Zechariah prompted it sixteen years later (Ezra 5:1-2; Hag 1:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.