kecilkan semua  

Teks -- Zechariah 8:1-23 (NET)

Tampilkan Strong
Konteks
The Blessing of True Fasting
8:1 Then the word of the Lord who rules over all came to me as follows: 8:2 “The Lord who rules over all says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’ 8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’ 8:4 Moreover, the Lord who rules over all says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age. 8:5 And the streets of the city will be full of boys and girls playing. 8:6 And,’ says the Lord who rules over all, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord who rules over all. 8:7 “The Lord who rules over all asserts, ‘I am about to save my people from the lands of the east and the west. 8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, in truth and righteousness.’ 8:9 “The Lord who rules over all also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord who rules over all, so that the temple might be built. 8:10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody– each one– against everyone else. 8:11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all, 8:12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies will rain down dew. Then I will allow the remnant of my people to possess all these things. 8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’ 8:14 “For the Lord who rules over all says, ‘As I had planned to hurt you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry, 8:15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah– do not fear! 8:16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts. 8:17 Do not plan evil in your hearts against one another. Do not favor a false oath– these are all things that I hate,’ says the Lord.” 8:18 The word of the Lord who rules over all came to me as follows: 8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’ 8:20 The Lord who rules over all says, ‘It will someday come to pass that people– residents of many cities– will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of– indeed, grab– the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’”
Paralel   Ref. Silang (TSK)   ITL  

Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Jew the people descended from Israel
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Topik/Tema Kamus: Gentiles | ZECHARIAH, BOOK OF | Jerusalem | Israel | Temple | INTERCESSION | Church | Remnant | ESCHATOLOGY OF THE OLD TESTAMENT | Seekers | Revivals | HAGGAI | Jesus, The Christ | Neighbor | God | Peace | Zion | SALVATION | Nation | GAMES | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Lainnya
Evidence

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Zec 8:2 - 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 to rescue her ...

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 to rescue her from her enemies.

Wesley: Zec 8:2 - Fury With heat of anger against her enemies.

With heat of anger against her enemies.

Wesley: Zec 8:3 - Shall be called a city of truth Her citizens shall love the truth and speak it, shall worship me in truth of heart, as well as in the true manner prescribed to them.

Her citizens shall love the truth and speak it, shall worship me in truth of heart, as well as in the true manner prescribed to them.

Wesley: Zec 8:4 - Old men Formerly war, or famine or pestilence, and wasting diseases, cut off men and women before they came to old age.

Formerly war, or famine or pestilence, and wasting diseases, cut off men and women before they came to old age.

Wesley: Zec 8:6 - Marvellous These things may seem strange to this people.

These things may seem strange to this people.

Wesley: Zec 8:7 - The east country - Persia and Media, which lay east from Jerusalem, and were now masters of Babylon.

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

Wesley: Zec 8:8 - In truth and in righteousness This signifies both God's part, and their part; on God's part truth, on their's righteousness, obedience to God's righteous law.

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

Wesley: Zec 8:9 - The prophets Haggai and Zechariah.

Haggai and Zechariah.

Wesley: Zec 8:10 - Before these days For eighteen years together.

For eighteen years together.

Wesley: Zec 8:10 - No hire No profit by the labour of man or beast, no sowing or planting.

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

Wesley: Zec 8:10 - Affliction Distress, and want, through the barrenness, which attended all their labour.

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

Wesley: Zec 8:11 - I will not be That is, I will not deal with them as in former days.

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

Wesley: Zec 8:14 - I repented not I did not fail to do it.

I did not fail to do it.

Wesley: Zec 8:15 - So So with like steadiness of mind I have purposed to do well to you.

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

Wesley: Zec 8:16 - Judgment of truth True judgment.

True judgment.

Wesley: Zec 8:16 - Peace That may restore, and settle peace among you.

That may restore, and settle peace among you.

Wesley: Zec 8:16 - Gates The places of judicature, where the judges sat.

The places of judicature, where the judges sat.

Wesley: Zec 8:19 - Thus saith the Lord This verse is a final decision of the case: provided they do these things required, Zec 8:16-17, then shall the fasting cease, and turn into joyful fe...

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

Wesley: Zec 8:19 - The fourth month Wherein the city was taken by the Babylonians.

Wherein the city was taken by the Babylonians.

Wesley: Zec 8:19 - The fifth In which the temple was burnt.

In which the temple was burnt.

Wesley: Zec 8:19 - The seventh Wherein Gedaliah was killed.

Wherein Gedaliah was killed.

Wesley: Zec 8:19 - The tenth On the tenth day whereof the king of Babylon's army sat down before the city.

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

Wesley: Zec 8:20 - People Multitudes.

Multitudes.

Wesley: Zec 8:21 - I will go also The invited, shall with as much zeal embrace the motion, as others made it.

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

Wesley: Zec 8:22 - In Jerusalem Literally understood, you have the first fruits of them mentioned, Act 2:10-12. Mystically, Jerusalem is the church of Christ.

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

Wesley: Zec 8:22 - To pray To perform all gospel - worship.

To perform all gospel - worship.

Wesley: Zec 8:23 - Ten men That is, many men.

That is, many men.

Wesley: Zec 8:23 - All languages No nation is any longer excluded.

No nation is any longer excluded.

Wesley: Zec 8:23 - A Jew To whom the gospel was first preached.

To whom the gospel was first preached.

Wesley: Zec 8:23 - We have heard And now see, and are assured.

And now see, and are assured.

Wesley: Zec 8:23 - That God The true God, the only true God, whom to know is life eternal.

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

JFB: Zec 8:2 - jealous for Zion (Zec 1:14).

JFB: Zec 8:2 - with great fury Against her oppressors.

Against her oppressors.

JFB: Zec 8:3 - I am returned That is, I am determined to return. My decree to that effect is gone forth.

That is, I am determined to return. My decree to that effect is gone forth.

JFB: Zec 8:3 - 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.

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.

JFB: Zec 8:3 - the mountain of the Lord (Isa 2:2-3).

JFB: Zec 8:3 - holy mountain (Jer 31:23).

JFB: Zec 8:4 - -- So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The ...

So tranquil and prosperous shall the nation be that wars shall no longer prematurely cut off the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest blessings in the Jewish theocracy with its temporal rewards of obedience (Exo 20:12; Deu 4:40). Hence this is a leading feature in millennial blessedness (Isa 65:20, Isa 65:22).

JFB: Zec 8:4 - for very age Literally, "for multitude of days."

Literally, "for multitude of days."

JFB: Zec 8:5 - boys and girls playing Implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jer 6:11; Jer 9:21.

Implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jer 6:11; Jer 9:21.

JFB: Zec 8:6 - -- However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholdi...

However impossible these things just promised by Me seem to you, they are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psa 78:19-20, Psa 78:41).

JFB: Zec 8:6 - these days "of small things" (Zec 4:10), when such great things promised seemed incredible. MAURER, after JEROME, translates, "in those days"; that is, if the th...

"of small things" (Zec 4:10), when such great things promised seemed incredible. MAURER, after JEROME, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.

JFB: Zec 8:7 - save my people from . . . east . . . west That is, from every region (compare Psa 50:1; the "West" is literally, "the going down of the sun") to which they are scattered; they are now found es...

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

JFB: Zec 8:8 - in truth In good faith, both on their side and Mine: God being faithful to His everlasting covenant and enabling them by His Spirit to be faithful to Him.

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

JFB: Zec 8:9-13 - -- All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the w...

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

JFB: Zec 8:9-13 - hands . . . strong Be of courageous mind (2Sa 16:21), not merely in building, but in general, as having such bright prospects (Zec 8:13, &c.).

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

JFB: Zec 8:9-13 - these days The time that had elapsed between the prophet's having spoken "these words" and the time (Zec 8:10; compare Hag 2:15-19) when they set about in earnes...

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

JFB: Zec 8:9-13 - 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 blessi...

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

JFB: Zec 8:10 - before these days Before the time in which ye again proceeded with the building of the temple (Zec 8:9), namely, at the time that the temple lay neglected.

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

JFB: Zec 8:10 - no hire for man . . . beast That is, no produce of the field to repay the labor of man and beast on it (Hag 1:6, Hag 1:9-10; Hag 2:16).

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

JFB: Zec 8:10 - neither . . . peace to him that went out or came in (2Ch 15:5). No one could in safety do his business at home or abroad, in the city or in the country, whether going or returning.

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

JFB: Zec 8:10 - because of the affliction So sorely pressed were they by the foe outside. MAURER translates, "Because of the foe" (Ezr 4:1).

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

JFB: Zec 8:10 - every one against . . . neighbour There was internal discord, as well as foes from without.

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

JFB: Zec 8:11 - -- "But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon" [JEROME]. Henceforth I will bless yo...

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

JFB: Zec 8:12 - seed . . . prosperous That is, shall not fair to yield abundantly (Hos 2:21-22; Hag 2:19). Contrast with this verse Hag 1:6, Hag 1:9-11; Hag 2:16.

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

JFB: Zec 8:12 - dew Especially beneficial in hot countries where rain is rare.

Especially beneficial in hot countries where rain is rare.

JFB: Zec 8:13 - a curse As the heathen have made you another name for "a curse," wishing to their foes as bad a lot as yours (Jer 24:9; Jer 29:18); so your name shall be a fo...

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

JFB: Zec 8:14 - I thought I determined.

I determined.

JFB: Zec 8:14 - you That is, your fathers, with whom ye are one; the Jewish Church of all ages being regarded as an organic whole (compare Hag 2:5; Mat 23:31-32).

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

JFB: Zec 8:14 - repented not I changed not My purpose, because they changed not their mind (2Ch 36:16). With the froward God shows Himself froward (Psa 18:26). If the threatened p...

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

JFB: Zec 8:16-17 - -- The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.

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

JFB: Zec 8:16-17 - truth to . . . neighbour Not that the truth should not be spoken to foreigners too; but He makes it an aggravation of their sin, that they spared not even their brethren. Besi...

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

JFB: Zec 8:16-17 - judgment of . . . peace Equitable decisions tend to allay feuds and produce peace.

Equitable decisions tend to allay feuds and produce peace.

JFB: Zec 8:16-17 - gates The place where courts of judicature in the East were held.

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

JFB: Zec 8:17 - all these . . . I hate Therefore ye too ought to hate them. Religion consists in conformity to God's nature, that we should love what God loves and hate what God hates.

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

JFB: Zec 8:18-19 - -- The prophet answers the query (Zec 7:3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of...

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

JFB: Zec 8:19 - fast of . . . fourth month On the fourth month of the eleventh year of Zedekiah's reign, on the ninth day, Jerusalem was taken (Jer 39:2; Jer 52:6-7). It was therefore made a fa...

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

JFB: Zec 8:19 - fifth . . . seventh (See on Zec 7:3; Zec 7:5).

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

JFB: Zec 8:19 - tenth On the tenth month and tenth day, in the ninth year of Zedekiah, the siege began (Jer 52:4).

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

JFB: Zec 8:19 - therefore love the truth Or, "only love." English Version is better. God's blessing covenanted to Israel is not made to depend on Israel's goodness: but Israel's goodness shou...

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

JFB: Zec 8:20 - -- (Isa 2:3; Mic 4:2).

JFB: Zec 8:20 - Thus saith the Lord of hosts A preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follow...

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

JFB: Zec 8:21 - Let us . . . I Manifesting zeal and love: converted themselves, they seek the conversion of others (Son 1:4). To exhortation in general ("Let us go"), they add indiv...

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

JFB: Zec 8:21 - go speedily Literally, "go, going"; implying intense earnestness.

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

JFB: Zec 8:21 - pray Hebrew, "entreat the face" (Zec 7:2); entreat His favor and grace.

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

JFB: Zec 8:22 - many . . . strong nations . . . in Jerusalem In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to w...

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

JFB: Zec 8:23 - ten A definite number for an indefinite. So in Lev 22:26; Num 14:22.

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

JFB: Zec 8:23 - of all languages of the nations That is, of nations of all languages (compare Isa 66:18; Rev 7:9).

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

JFB: Zec 8:23 - take hold of the skirt A gesture of suppliant entreaty as to a superior. Compare Isa 3:6; Isa 4:1, on a different occasion. The Gentiles shall eagerly seek to share the reli...

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

JFB: Zec 8:23 - God is with you The effect produced on unbelievers in entering the assemblies of the Church (1Co 14:25). But primarily, that produced on the nations in witnessing the...

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

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

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

Clarke: Zec 8:2 - I was jealous I was jealous - Some refer this to the Jews themselves. They were as the spouse of Jehovah: but they were unfaithful, and God punished them as an in...

I was jealous - Some refer this to the Jews themselves. They were as the spouse of Jehovah: but they were unfaithful, and God punished them as an injured husband might be expected to punish an unfaithful wife. Others apply it to the enemies of the Jews. Though I gave them a commission to afflict you, yet they exceeded their commission: I will therefore deal with them in fury - in vindictive justice.

Clarke: Zec 8:3 - I am returned unto Zion I am returned unto Zion - I have restored her from her captivity. I will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and ...

I am returned unto Zion - I have restored her from her captivity. I will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and instead of being false, unholy, and profligate, it shall be the city of truth. and my holy mountain. Truth shall dwell in it.

Clarke: Zec 8:4 - There shall yet old men and old women There shall yet old men and old women - In those happy times the followers of God shall live out all their days, and the hoary head be always found ...

There shall yet old men and old women - In those happy times the followers of God shall live out all their days, and the hoary head be always found in the way of righteousness.

Clarke: Zec 8:5 - The streets of the city shall be full of boys and girls The streets of the city shall be full of boys and girls - The progeny shall be numerous, healthy, and happy. Their innocent gambols and useful exerc...

The streets of the city shall be full of boys and girls - The progeny shall be numerous, healthy, and happy. Their innocent gambols and useful exercises shall be a means of health, and a proof of happiness. To be healthy, children must have exercise. But they cannot take exercise, except in the way of play and diversion: ergo, such playfulness cannot be sinful. Let them be kept from evil words, lying, swearing, and scurrility; and all the rest may be innocent.

Clarke: Zec 8:6 - If it be marvellous If it be marvellous - You may think that this is impossible, considering your present low condition: but suppose it be impossible in your eyes, shou...

If it be marvellous - You may think that this is impossible, considering your present low condition: but suppose it be impossible in your eyes, should it be so in mine! saith the Lord of hosts.

Clarke: Zec 8:7 - I will save my people from the east country, and from the west I will save my people from the east country, and from the west - From every land in which any of them may be found. But these promises principally r...

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

Clarke: Zec 8:9 - By the mouth of the prophets 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...

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

Clarke: Zec 8:10 - For before these days there was no hire for man For before these days there was no hire for man - Previously to this, ye had no prosperity; ye had nothing but civil divisions and domestic broils. ...

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

Clarke: Zec 8:12 - For the seed shall be prosperous For the seed shall be prosperous - Ye shall be a holy and peaceable people; and God will pour down his blessing on yourselves, your fields, and your...

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

Clarke: Zec 8:13 - As ye were a curse As ye were a curse - Instead of being execrated among the people, ye shall be blessed; instead of being reproached, ye shall be commended. Ye shall ...

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

Clarke: Zec 8:13 - O house of Judah, and house of Israel O house of Judah, and house of Israel - The restoration shall be complete, when both Israel and Judah are brought back.

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

Clarke: Zec 8:16 - Speak ye every man the truth Speak ye every man the truth - See Zec 7:9, Zec 7:10.

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

Clarke: Zec 8:19 - The fast of the fourth month The fast of the fourth month - To commemorate the taking of Jerusalem; 2Ki 25:3; Jer 39:2; Jer 52:6, Jer 52:7

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

Clarke: Zec 8:19 - The fast of the fifth The fast of the fifth - In memory of the ruin of the temple, 2Ki 25:8; Jer 52:12, Jer 52:13

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

Clarke: Zec 8:19 - The fast of the seventh The fast of the seventh - For the murder of Gedaliah, Jeremiah 41:1-17

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

Clarke: Zec 8:19 - The fast of the tenth The fast of the tenth - In commemoration of the siege of Jerusalem, which began on the tenth day of the tenth month; 2Ki 25:1; Jer 52:4; Eze 24:1, E...

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

Clarke: Zec 8:19 - Cheerful feasts Cheerful feasts - Ye shall find all your evils so completely redressed, that these mournful fasts shall be turned into joyful feasts.

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

Clarke: Zec 8:20 - There shall come people There shall come people - Similar promises to those in Isa 2:3 and in Mic 4:1, Mic 4:2. Many Gentiles, as well as Jews, will then be found devoting ...

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

Clarke: Zec 8:21 - I will go also I will go also - This is the answer of the person invited. It is a good work. We must have God for our friend. We cannot expect this unless we seek ...

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

Clarke: Zec 8:22 - And strong nations And strong nations - This may refer to the conversion of the Mohammedan tribes; especially to those in the vicinity of Palestine. Perhaps even the E...

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

Clarke: Zec 8:23 - Ten men - shall take hold of the skirt of him that is a Jew Ten men - shall take hold of the skirt of him that is a Jew - The converts from among the Gentiles shall be to the Jews as ten to one. But ten may h...

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

Calvin: Zec 8:1 - NO PHRASE Some think that at the beginning of this chapter the people are reproved for their unfaithfulness, because they conducted themselves towards God in a...

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 ×§× × , 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; Zec 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.

Calvin: Zec 8:2 - NO PHRASE He then says, that the word of Jehovah came to him; 78 we hence learn, that this was a distinct prophecy. He adds, I have been zealous for Sion (f...

He then says, that the word of Jehovah came to him; 78 we hence learn, that this was a distinct prophecy. He adds, I have been zealous for Sion (for as we have said, the letter ל , lamed, is to be thus taken) with great zeal 79 This was indeed an incredible change, for God had for a time restrained himself, while the ungodly at their pleasure harassed the Church, so that they thought that they could do so with impunity. As God then had for some time remained at rest, what the Prophet says here could not have been easily believed, that is, that God would, through a sudden jealousy, undertake the cause of the Church. Hence the indignation, immediately subjoined, must be regarded with reference to enemies, as though he had said, that all the ungodly would now perceive what they had by no means expected, — that God was the protector of Jerusalem. It now follows —

Calvin: Zec 8:3 - NO PHRASE The Prophet now more clearly explains what he intended; but it was necessary to preserve this order — that enemies were to be by force ejected from...

The Prophet now more clearly explains what he intended; but it was necessary to preserve this order — that enemies were to be by force ejected from their possession, and the Church delivered, before God could dwell in the midst of it; for how could God have proved that Jerusalem was under his guardianship and protection without having first subdued its enemies? It was not then without reason that the Prophet commenced with this promise — that God was prepared for war, and was burning with wrath, that he might deliver his Church from the hands of enemies. Then follows the fruit of the victory; for it would not have been enough for God to avenge the wrongs done to his chosen people, without gathering the dispersed and restoring the Church to its ancient condition. For it often happens that those who have been cruelly treated find an avenger; but no comfort, or very little comfort, comes to them, as they are made nothing better; but the Lord here refers to these two things — that he would take up arms to defend his chosen people, and also that he would become, as the case was, the defender and protector of the holy city.

The repetition of the sentence, Thus saith Jehovah of hosts, almost in every verse, was no doubt intended for the purpose of strengthening their faith; for it was, as I have already said a thing incredible. It was then necessary to bring forward often the name of God, that the faithful might more readily give assent to the prophecy which they knew proceeded from God, even the God of hosts, whose power is infinite, and to whom nothing is difficult, as we shall find it presently stated.

And he says that he had returned; not that the accomplishment of this prophecy was then visible, but the decree is put for the reality. God had been, as it were, for a long time silent, while his people were exposed as a sport to their enemies; and he seemed then to be far away from Jerusalem, for the place was desolate and waste, yea, it was a scene of dreadful vengeance. God, then, during the whole of that time, seemed to have forsaken the place, according to the testimony of Ezekiel, who says, that God had removed from the temple, and that it was an empty place, and as it were profane. On this account he says now that he had returned; for he intended openly to show that it had not in vain been made the seat of his glory, when he had commanded his name to be there invoked. It is indeed true that mount Sion had never been forsaken by God; but no other opinion could have been formed, when there were there no altar, no sacrifices, and no people to worship God; for this is said with reference to divine worship; and the holiness of the mount was also nothing, except as far as God had consecrated it to himself. Hence these two things were connected — the holiness of the mount and the presence of God. It therefore follows that God, according to the judgment of men, was absent, when no religion appeared there, and the Jews offered there no sacrifices.

He further says, that he had returned, that he might dwell in the midst of Jerusalem 80 It was necessary to add this, that the Jews might be convinced that his return was not in vain; for many said that they foolishly made too much haste, and that though the commencement had been favorable, yet many troubles would come upon them in future, and that their building would be only for a short time, and that though they spent much toil and labor in rebuilding the city, it would yet be only for a season, as their enemies would shortly come and destroy their new edifices. Since then reports of this kind were spreading, it was necessary to support the minds of the godly, that they might be fully persuaded that God had returned to his people, and had become the restorer of his exiles for this end — that he might as before dwell at Jerusalem.

We now apprehend the Prophet’s object; it was as though he had said, that the people had not returned in vain to their country, but that they had been delivered by the authority of God, and that his dwelling at Jerusalem would be fixed and perpetual, as it had before been his habitation. We indeed know that the stability of the Church is not otherwise secured than by the presence of God, as it is said in Psa 46:5, “God is in the midst of her, she shall not be moved;†for the Church would not be less exposed to sudden and frequent destruction than other things, were it not that God, her support, dwells in her. And this is what our Prophet means here when he says, that God would dwell there.

He adds, And called shall be Jerusalem the city of truth, and the mount of Jehovah the mount of holiness 81 By the first clause the Prophet reminds us why God had for a time forsaken Jerusalem, even because it was a city given to falsehoods, wicked devices, deceits, and perverse counsels. As then the Jews had wholly degenerated from true religion, the Prophet intimates that the city became destitute of its guardian and protector, even of God himself. And for the same purpose are added the words, the mount of Jehovah shall be called the mount of holiness. For however proudly the Jews boasted that they worshipped God, they yet had profaned both the temple and the altar by their sins, as we have seen it proved by the Prophet Haggai. (Hag 2:15.) Here then Zechariah indirectly reproves the Jews for having corrupted all purity by their frauds, and also for having, by the defilements of their sins, polluted Sion and the temple of God. At the same time he teaches us that God dwells in his Church where he sanctifies it.

Hence God is never idle while he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be a holy place. Therefore the Prophet not only promises here an external blessing to the Jews, but also shows that God performs what is far more excellent — that he cleanses the place where he intends to dwell, and the habitation which he chooses, and casts out every kind of filth. And since God promises to do this, we hence see that it is his own peculiar work and gift to cleanse all our impurities, and also to dissipate everything false and deceitful. The import of the whole is, that when God reconciles his people to himself, he not only brings an outward blessing of an earthly kind, but also something better and far more excellent, even the renewal of the heart and mind, and that when all things are polluted and filthy, he restores true and perfect cleanness and integrity.

We must further bear also in mind what I have already stated — that their sins are here intimated to the Jews, that they might be touched with shame, and seek repentance; for we have seen that they were very slow and tardy in this respect. It was then necessary to stimulate them that they might repent. For what the Prophet says clearly intimates that mount Sion had been profaned, though God had consecrated it to himself; for God’s worship had been there vitiated, and there was there no integrity; and that the faithful city, such at least as it ought to have been, had become full of falsehood and treachery; for truth is not to be confined to that fidelity which men ought to observe one towards another, but is to be extended to that sincerity which the faithful ought to possess as to the pure and sincere worship of God. This is the sum of the whole. It now follows —

Calvin: Zec 8:4 - NO PHRASE He confirms what we have already stated, that the Jews would be safe under the hand and protection of God, as he would dwell among them. The cause of...

He confirms what we have already stated, that the Jews would be safe under the hand and protection of God, as he would dwell among them. The cause of a safe and quiet state he made to be the presence of God. For when we have peace with the whole world, we may yet disturb one another, except the God of peace restrains us; inasmuch as mutual and intestine discord may harass us, though we may be spared by external enemies. It is then necessary in the first place, that the God of peace and salvation should dwell in the midst of us. But when we have the presence of God, then comes full security. Suitably then does the Prophet now say, that yet dwell would old men and old women the midst of Jerusalem: for since the time the Jews had returned, they had been harassed, we know, by continual wars; and it could hardly be expected that they could live long in a state of incessant troubles, while new fears were daily disturbing them. Since then they were thus in incessant and endless dangers, the Prophet gives them relief, and promises that there would be to them yet a quiet habitation, so that both men and women would live to extreme old age. Hence he says, There shall yet dwell, etc

Then he adds, a staff shall be to man for his age, or on account of multitude of days. This seems indeed to have been said with no great propriety; for it would have been much better had vigor been given them, so that men failed not through old age. Hence the weakness mentioned here seems to have been a sign of God’s curse rather than of his favor; and on this account the Lord promises by Isaiah, that old men would be vigorous and strong, (Isa 65:20;) so that they felt not the disadvantage of age. But the design of Zechariah, as we have already reminded you, was here different; for many by their daily complaints depressed the minds of the godly, declaring that they were deceived, and saying that Jerusalem would not long stand, as they were surrounded by so many enemies. Hence Zechariah shows, that the Jews would be in no danger of falling by the hand of enemies, as they would live securely without any external disturbances; for we know that many old men, half alive through age and supporting themselves by a staff, cannot be anywhere seen, except in a state of peace and quietness, undisturbed by enemies. 82

We now then perceive the design of the Prophet, which was to show, that Jerusalem would be tranquil and in peace, and that this would be the fruit of God’s presence; for its citizens would die through years, and not through the violence of eternal enemies. To the same purpose is what follows —

Calvin: Zec 8:5 - NO PHRASE He repeats and confirms the same thing by another representation — that boys and girls would play in the streets and on the public roads, which cou...

He repeats and confirms the same thing by another representation — that boys and girls would play in the streets and on the public roads, which could not be during the troublous time of war; for when arms clatter, the sound of trumpets is heard, and assaults of enemies are dreaded, every one keeps his children at home, and in public there is sad confusion, and few are found abroad; in short there is no cheerfulness even in children when fear is hanging over them. We hence see, that what is here promised is a state of quietness to Jerusalem; for God would keep off the onsets of enemies — not that Jerusalem was ever exempt from all evils, but that God’s defense was so effectual as to render them safe amidst many and various dangers.

It is not needful here anxiously to raise the questions — Whether it is lawful to play during times of peace? for the Prophet here took his language from the common habits of men, and even from the very nature of things; for we know that men give way to cheerfulness when no fear lays hold on their minds, and that play and sport are allowed to children. The Prophet meant only this, that though the Jews might then have something to do with various enemies, they would yet be in a state of peace and safety. He afterwards adds —

Calvin: Zec 8:6 - NO PHRASE He sharply reproves here the lack of faith in the people; for as men are wont to measure whatever is promised by their own understanding, the door of...

He sharply reproves here the lack of faith in the people; for as men are wont to measure whatever is promised by their own understanding, the door of entrance for these prophecies was nearly closed up when they saw that the fury of their enemies could by no means be pacified. They had indeed tried in various ways to check them, or at least to conciliate them; and we know that many edicts had been proclaimed in favor of the Jews by the kings of Persia; but such was the common hatred to them, that new enemies arose continually. On this account it is that the Prophet now blames their want of faith; and he points out, as by the finger, the source of their unbelief when he says, that they had no faith in God who spoke to them, because he promised more then what they could conceive to be possible. And this deserves notice, for if we wish to pull up unbelief by the roots from our hearts, we must begin at this point — to raise up our thoughts above the world; yea, to bid adieu to our own judgment, and simply to embrace what God promises; for his power ought to carry us up to such a height that we may entertain no doubt but that what seems to us impossible will surely be accomplished. What the Prophet calls “wonderful†is the same as impossible; for men often wonder at God’s worlds without believing them, and even under the false pretense of wonder deny his power. Hence when God promises anything, doubts immediately creep in — “Can this be done?†If a reason does not appear, as the thing surpasses our comprehension, we instantly conclude that it cannot be. We thus see how men pretending to wonder at God’s power entirely obliterate it.

When therefore the Prophet now says, If this be wonderful in your eyes, shall it be so in mine? it is the same as though he had said, “If you reject what I promise to you, because it is not in accordance with your judgment, is it right that my power should be confined to what you can comprehend?†We hence see that nothing is more preposterous than to seek to measure God’s power by our own understanding. But he seems to say at the same time, that it is useful for us to raise upwards our minds, and to be so filled with wonder, while contemplating God’s infinite power, that nothing afterwards may appear wonderful to us. We now perceive how it behaves us to wonder at God’s works, and yet not to regard anything wonderful in them. There is no work of God so minute, but that it contains something wonderful, when it is considered as it ought to be; but yet when raised up by faith we apprehend the infinite power of God, which seems incredible to the understanding of the flesh, we look down as it were on the things below; for our faith ascends far above this world.

We now see the true source of unbelief and also of faith. The source of unbelief is this — when men confine God’s power to their own understanding; and the source of faith is — when they ascribe to God the praise due to his infinite power, when they regard not what is easy, but being satisfied with his word alone they are fully persuaded that God is true, and that what he promises is certain, because he is able to fulfill it. So Paul teaches us, who says, that Abraham’s faith was founded on this assurance — that he doubted not but that he who had spoken was able really to accomplish his word. (Rom 4:20.) Hence, that the promises of God may penetrate into our hearts and there strike deep roots, we must bid adieu to our own judgment; for while we are wise in ourselves and rely on earthly means, the power of God vanishes as it were from our sight, and his truth also at the same time disappears. In a word, we must regard, not what is probable, not what nature brings, not what is usual, but what God can do, what his infinite power can effect. We ought then to emerge from the confined compass of our flesh, and by faith, as we have said, ascend above the world.

And he says, In the eyes of the remnant of this people, etc. By this sentence he seems to touch the Jews to the quick, who had already in a measure experienced the power of God in their restoration; for thirty years before their freedom had been given them by Cyrus and Darius, they regarded as a fable what God had promised them; they said that they were in a grave from which no exit could have been expected: they had experienced how great and incredible was God’s power; and yet as people astonished, they despaired of their future safety. This ingratitude then is what Zechariah now indirectly reproves by calling them the remnant of his people. They were a small number, they had not raised their banner to go forth against the will of their enemies; but a way had been suddenly opened to them beyond all expectation. Since then they had been taught by experience to know that God was able to do more than they could have imagined, the Prophet here justly condemns them for having formed so unworthy an idea of that power of God which had been found by experience to have been more than sufficient. He afterwards adds —

Calvin: Zec 8:7 - Behold He pursues the same subject, and introduces a preface, very necessary in so confused a state of things; for it was very difficult to raise up despond...

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

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

Calvin: Zec 8:8 - NO PHRASE He then adds, I will restore them, and they shall dwell, he says, in the midst of Jerusalem. He again confirms what I have already stated, — that ...

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

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

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

Calvin: Zec 8:9 - NO PHRASE The Prophet having taught us that God was reconciled to his people, does now seasonably exhort the Jews to prepare themselves for work and strenuousl...

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

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

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

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

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

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

Calvin: Zec 8:10 - Before these days It follows, For before these days there was no hire for man, and no hire for beast, no peace to passengers, because I had sent forth all men, each o...

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

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

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

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

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

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

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

Calvin: Zec 8:11 - NO PHRASE He afterwards adds, But now, not according to former days, shall I be to the remnant of this people, saith Jehovah of hosts. Zechariah now reminds t...

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

Calvin: Zec 8:12 - NO PHRASE Here Zechariah promises the continuance of God’s favor, which the Jews had now begun to taste. God then had in part openly showed that he was a Fat...

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

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

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

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

Calvin: Zec 8:13 - Strengthened be your hands He goes on with the same subject, and in this verse he states two contrary things, in order to render more clear what he teaches here — that while ...

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

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

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

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

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

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

Calvin: Zec 8:14 - NO PHRASE The Prophet confirms the truth in the preceding verse, when he said that there would be a wholly different lot to the Jews, as they would in every wa...

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

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

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

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

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

Calvin: Zec 8:15 - NO PHRASE Now at the end of the verse the Prophet reminds us of the application of his doctrine, even to encourage the Jews, that they might go on with alacrit...

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

Calvin: Zec 8:16 - NO PHRASE Zechariah exhorts them here to true repentance, by showing that more things were to be hoped for than what they saw with their eyes; and at the same ...

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

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

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

Calvin: Zec 8:17 - NO PHRASE He afterwards adds, And think not evil every one against his friend. Here the Prophet not only condemns open wrongs, but also the hidden purposes of...

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

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

Calvin: Zec 8:19 - NO PHRASE He confirms the same truth, that such would be the restoration of the Church that all the memory of their sorrows would be obliterated. We have alrea...

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

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

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

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

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

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

Calvin: Zec 8:20 - NO PHRASE The Prophet here extends his discourse still farther; for he promises not only the complete restoration of his chosen people, but also the propagatio...

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

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

Calvin: Zec 8:21 - NO PHRASE It follows, Come shall the inhabitants of one to one, that is, the inhabitants of one city to another; saying, going let us go, etc. He means by t...

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

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

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

Calvin: Zec 8:22 - NO PHRASE But we must enquire also why he says, that the nations would come to seek God at Jerusalem, and there to call on him. The Jews foolishly imagine tha...

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

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

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

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

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

Calvin: Zec 8:23 - NO PHRASE He pursues the same subject in this verse; for as he had before said, that the nations would willingly come to worship God, and that each would encou...

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

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

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

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

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

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

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

Defender: Zec 8:4 - very age In the coming kingdom age, when the Lord Jesus "will dwell in the midst of Jerusalem" (Zec 8:3), the longevity of the antediluvians will be restored. ...

In the coming kingdom age, when the Lord Jesus "will dwell in the midst of Jerusalem" (Zec 8:3), the longevity of the antediluvians will be restored. "There shall be no more ... an old man that hath not filled his days: for the child shall die an hundred years old" (Isa 65:20)."

Defender: Zec 8:5 - boys and girls At the end of the tribulation period, there will be "few men left" (Isa 24:6) who are allowed to remain on earth after the judgment of those still liv...

At the end of the tribulation period, there will be "few men left" (Isa 24:6) who are allowed to remain on earth after the judgment of those still living (Matthew 25:31-46). However, in view of the idyllic environmental and political conditions that will prevail during the following millennium, the population will multiply so rapidly that people will become "as the sand of the sea" (Rev 20:8) by the end of that age."

Defender: Zec 8:23 - languages of the nations In that day, the Lord has said: "I will gather all nations and tongues; and they shall come, and see my glory" (Isa 66:18). Not only will men of all l...

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

TSK: Zec 8:2 - I was jealous I was jealous : Zec 1:14-16; Psa 78:58, Psa 78:59; Isa 42:13, Isa 42:14, Isa 59:17, Isa 63:4-6, Isa 63:15; Eze 36:5, Eze 36:6; Joe 2:18; Nah 1:2, Nah ...

TSK: Zec 8:3 - I am // dwell // a city // the mountain // the holy I am : Zec 1:16; Jer 30:10,Jer 30:11 dwell : Zec 2:10,Zec 2:11; Isa 12:6; Eze 48:35; Joe 3:17, Joe 3:21; Joh 1:14, Joh 14:23; 2Co 6:16; Eph 2:21, Eph ...

TSK: Zec 8:4 - There // very age There : 1Sa 2:31; Job 5:26, Job 42:17; Isa 65:20-22; Lam 2:20,Lam 2:21, Lam 2:22, Lam 5:11-15; Heb 12:22 very age : Heb. multitude of days

There : 1Sa 2:31; Job 5:26, Job 42:17; Isa 65:20-22; Lam 2:20,Lam 2:21, Lam 2:22, Lam 5:11-15; Heb 12:22

very age : Heb. multitude of days

TSK: Zec 8:5 - playing playing : Zec 2:4; Psa 128:3, Psa 128:4, Psa 144:12-15; Jer 30:19, Jer 30:20, Jer 31:27, Jer 33:11; Lam 2:19; Mat 11:16, Mat 11:17

TSK: Zec 8:6 - marvellous // should marvellous : or, hard, or difficult should : Gen 18:14; Num 11:22, Num 11:23; 2Ki 7:2; Jer 32:17, Jer 32:27; Luk 1:20,Luk 1:37, Luk 18:27; Rom 4:20,Ro...

TSK: Zec 8:7 - I // west country I : Psa 107:2, Psa 107:3; Isa 11:11-16, Isa 27:12, Isa 27:13, Isa 43:5, Isa 43:6, Isa 49:12, Isa 59:19, Isa 66:19, Isa 66:20; Jer 31:8; Eze 37:19-25; ...

TSK: Zec 8:8 - and they shall dwell // they shall be my // in truth and they shall dwell : Jer 3:17, Jer 3:18, Jer 23:8, Jer 32:41; Eze 37:25; Joe 3:20; Amo 9:14, Amo 9:15; Oba 1:17-21; Zep 3:14-20 they shall be my : Z...

TSK: Zec 8:9 - Let // the prophets Let : Zec 8:13, Zec 8:18; Jos 1:6, Jos 1:8; 1Ch 22:13, 1Ch 28:20; Isa 35:4; Hag 2:4-9; Eph 6:10; 2Ti 2:1 the prophets : Ezr 5:1, Ezr 5:2; Hag 1:1, Hag...

TSK: Zec 8:10 - before // there was no hire for man // neither // for before : Hag 1:6-11, Hag 2:16-18 there was no hire for man : or, the hire of man became nothing, etc neither : Jdg 5:6, Jdg 5:7, Jdg 5:11; 2Ch 15:5-7;...

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

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

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

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

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

TSK: Zec 8:12 - the seed // prosperous // the heavens // the remnant // to possess the seed : Gen 26:12; Lev 26:4, Lev 26:5; Deu 28:4-12; Psa 67:6, Psa 67:7; Pro 3:9, Pro 3:10; Isa 30:23; Eze 34:26, Eze 34:27, Eze 36:30; Hos 2:21-23;...

TSK: Zec 8:13 - a curse // O house // ye shall // fear not a curse : Deu 28:37, Deu 29:23-28; 1Ki 9:7, 1Ki 9:8; 2Ch 7:20-22; Psa 44:13, Psa 44:14, Psa 44:16; Psa 79:4; Isa 65:15, Isa 65:16; Jer 24:9, Jer 25:18...

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

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

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

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

TSK: Zec 8:14 - As // I repented As : Zec 1:6; Psa 33:11; Isa 14:24; Jer 31:28 I repented : 2Ch 36:16; Jer 4:28, Jer 15:1-6, Jer 20:16; Eze 24:14

TSK: Zec 8:15 - have // fear have : Jer 29:11-14, Jer 32:42; Mic 4:10-13, Mic 7:18-20 fear : Zec 8:13; Isa 43:1, Isa 43:2; Zep 3:16, Zep 3:17; Luk 12:32

TSK: Zec 8:16 - are // Speak // execute the judgment of truth and peace are : Deu 10:12, Deu 10:13, Deu 11:7, Deu 11:8; Mic 6:8; Luk 3:8-14; Eph 4:17; 1Pe 1:13-16 Speak : Zec 8:19, Zec 7:9; Lev 19:11; Psa 15:2; Pro 12:17, ...

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

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

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

TSK: Zec 8:17 - let // love // things let : Zec 7:10; Pro 3:29, Pro 6:14; Jer 4:14; Mic 2:1-3; Mat 5:28, Mat 12:35, Mat 15:19 love : Zec 5:3, Zec 5:4; Jer 4:2; Mal 3:5 things : Psa 5:5, Ps...

TSK: Zec 8:19 - the fourth // the fifth // the seventh // the tenth // joy // feasts // therefore the fourth : 2Ki 25:3, 2Ki 25:4; Jer 39:2, Jer 52:6, Jer 52:7 the fifth : Zec 7:3; Jer 52:12-15 the seventh : Zec 7:5; 2Ki 25:25; Jer 41:1-3 the tenth...

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

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

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

the tenth : Jer 52:4

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

feasts : Heb. solemn, or, set times

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

TSK: Zec 8:20 - there there : Zec 2:11, Zec 14:16, Zec 14:17; 1Ki 8:41, 1Ki 8:43; 2Ch 6:32, 2Ch 6:33; Psa 22:27, Psa 67:1-4, Psa 72:17; Psa 89:9, Psa 117:1, Psa 117:2, Psa ...

TSK: Zec 8:21 - Let // speedily // pray before the Lord // I will Let : Psa 122:1-9 speedily : or, continually, Heb. going, Hos 6:3 pray before the Lord : Heb. intreat the face of the Lord, Zec 7:2 I will : Psa 103:2...

Let : Psa 122:1-9

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

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

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

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

TSK: Zec 8:23 - ten men // out // take // We will // we have ten men : Gen 31:7, Gen 31:41; Num 14:22; Job 19:3; Ecc 11:2; Mic 5:5; Mat 18:21, Mat 18:22 out : Isa 66:18; Rev 7:9, Rev 7:10, Rev 14:6, Rev 14:7 tak...

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Zec 8:1 - Again // The Lord of hosts 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: h...

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.

Poole: Zec 8:2 - I was // Jealous for Zion // With great jealousy // I was jealous for her // With great fury I was I have been in time past, in days of old before the captivity, and I have been so since the captivity for some years past. Jealous for Zion: ...

I was I have been in time past, in days of old before the captivity, and I have been so since the captivity for some years past.

Jealous for Zion: properly it is the passion of a lover or husband, mixed of love, care, and anger in their highest degrees for the beloved, and against all that is hurtful to it; so 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, which violated her.

With great jealousy with great care that she should not, as formerly, sin against my love and her own welfare, and with a great love to do her good now, and to rescue her from her enemies.

I was jealous for her on her behalf, and not as formerly against her, I am jealous in favour to her, as the Hebrew phrase importeth.

With great fury with heat of anger against her enemies, as Zec 1:14,15 , See Poole "Zec 1:14" , See Poole "Zec 1:15" .

Poole: Zec 8:3 - I am returned // Unto Zion // And will dwell in the midst of Jerusalem // Jerusalem shall be called // And the mountain of the Lord of hosts the holy mountain // the mountain of the Lord of hosts I am returned I did in anger depart from sinful, and incorrigible, and unhumbled Israel, and sent them into a long captivity, and a far distance from...

I am returned I did in anger depart from sinful, and incorrigible, and unhumbled Israel, and sent them into a long captivity, and a far distance from my house; but now I am pacified, they punished, and I will be no longer absent from them; I am returned, not by change of place, but by change of my dealings with them.

Unto Zion literally, to my place of ancient residence, where the temple and city of David stood; spiritually, to the church, wheresoever it was humbled in distresses.

And will dwell in the midst of Jerusalem once more, as of old, I will fix my residence and afford my presence there, as 1Ki 6:13 Psa 68:16 , according to promise repeated to my people. Jerusalem shall be my dwelling-place.

Jerusalem shall be called it shall be, for I will make it, a city of truth; her citizens shall love the truth and speak it, shall worship me in truth of heart as well as in the true manner prescribed to them, and they shall inherit the truth of my promises too: much like to this is that of Eze 37:23-28 .

And the mountain of the Lord of hosts the holy mountain either Jerusalem shall be called

the mountain of the Lord of hosts or Mount Moriah, on which the temple was built, shall be called, and be, the holy mountain, for that the temple is rebuilt there, and the holy worship of God restored there; impure idols, which were worshipped there by your impure fathers, and thereby was the mountain defiled, shall now be cast out, and none but the holy God worshipped in his holy temple.

Poole: Zec 8:4 - Old men // Old women // Every man // with his staff in his hand for very age Old men very old men, and very old women: formerly war, or famine, or pestilence and wasting disease, or wild beasts, did cut off men and women befor...

Old men very old men, and very old women: formerly war, or famine, or pestilence and wasting disease, or wild beasts, did cut off men and women before they grew to old age; but now it shall be otherwise, I will bless with health and long life in a peaceful state.

Old women though naturally the weaker, though by child-bearing further weakened, yet there shall be many of these very old; or possibly it may intimate a very long life with their beloved mates, and so old men will be ancient husbands, old women their ancient wives. However, this old age shall be a crown of honour to this city.

Every man every one, as the Hebrew will bear it,

with his staff in his hand for very age through multitude of days; it shall not be from weakness and diseases that they lean upon their staff, but very age shall bring them to it.

Poole: Zec 8:5 - The streets // Shall be full of boys and girls // Playing in the streets The streets every street. Shall be full of boys and girls have many young ones healthful, strong, brisk, and lively, the present joy and future hop...

The streets every street.

Shall be full of boys and girls have many young ones healthful, strong, brisk, and lively, the present joy and future hope of all; so will I fulfil the promise of multiplying your children.

Playing in the streets: Jerusalem shall be in that peace, health, and plenty, that parents shall neither fear danger to their children abroad, nor need their labour at home. So shall that Ps 128 be fulfilled to them.

Poole: Zec 8:6 - If it be marvellous // In the eyes // The remnant of this people // In these days // Should it also be marvellous // Saith the Lord of hosts If it be marvellous: these things promised may perhaps seem very strange and difficult, if not impossible. In the eyes in the judgment and opinion,...

If it be marvellous: these things promised may perhaps seem very strange and difficult, if not impossible.

In the eyes in the judgment and opinion, or rather, to the unbelief of this people.

The remnant of this people: few in number, exceedingly poor, and perpetually surrounded with dangers.

In these days which are days of small things.

Should it also be marvellous impossible, or so much as difficult, to me?

Saith the Lord of hosts: the Almighty God will do this.

Poole: Zec 8:7 - Thus saith the Lord of hosts // Behold // I will save my people // And from the west country Thus saith the Lord of hosts: here again God engageth his almighty power to make good his promise. Behold consider well what power is to do this. ...

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

Behold consider well what power is to do this.

I will save my people bring them safe,

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

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

Poole: Zec 8:8 - I will bring them // They shall dwell in the midst of Jerusalem // I will be their God // In truth and in righteousness I will bring them though many things interpose to hinder, none shall keep them from returning; I will lead the way, I will guard them in it, I will s...

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

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

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

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

Poole: Zec 8:9 - Let your hands be strong // Ye // In these days // These words // In the day that the foundation of the house of the Lord of hosts was laid // That the temple might be built 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 r...

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

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

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

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

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

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

Poole: Zec 8:10 - For before these days // Neither was there any peace // Because of the affliction // For I // Set all men every one against his neighbour For before these days for eighteen years together, there was no hire; reward or recompence, no profit by the labour of man or beast, sowing or planti...

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

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

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

For I God just and holy.

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

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

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

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

For I God just and holy.

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

Poole: Zec 8:11 - But now // I will not be unto the residue of this people // As in the former days But now since this people go about building the temple and restoring my worship with some cheerfulness. I will not be unto the residue of this peopl...

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

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

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

Poole: Zec 8:12 - For the seed // The vine shall give her fruit // The ground shall give her increase // The heavens shall give their dew // I will cause // To possess For the seed which before brought nothing, or very little, forth, shall now prosper into a plentiful harvest, such as Mal 3:10 . The vine shall give...

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

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

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

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

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

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

Poole: Zec 8:13 - As ye were a curse // Among the heathen // House of Judah // House of Israel // So will I save you // Ye shall be a blessing // Fear not As ye were a curse as threatened Deu 28:37 Jer 24:9 29:18 , all which came upon them in this seventy years’ captivity, and the miseries that pr...

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

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

House of Judah two tribes.

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

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

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

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

Poole: Zec 8:14 - As I thought // to punish you // When your fathers provoked // I repented not As I thought determined first, then declared my resolution, in my threats and many warnings given, to punish you Jews, the body of that nation; you...

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

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

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

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

Poole: Zec 8:15 - So again // Fear ye not So again so with like steadiness of mind with an equal unchangeableness, I have purposed and promised to do well to you, O inhabitants of Jerusalem a...

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

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

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

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

Poole: Zec 8:16 - These are the things that ye shall do // Speak ye every man the truth // To his neighbour // Execute the judgment of truth // And peace // In your gates These are the things that ye shall do you to whom I am returned, whom I have promised to bless, you have something to do that the blessing may come u...

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

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

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

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

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

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

Poole: Zec 8:17 - Let none of you imagine evil in your hearts against his neighbour // Love no false oath // For all these are things that I hate Let none of you imagine evil in your hearts against his neighbour: see Zec 7:10 . Love no false oath: see Zec 5:4 : you that must not lie to a man,...

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

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

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

Poole: Zec 8:19 - The fast of the fourth month // Of the fifth // Of the seventh // Of the tenth // Shall be to the house of Judah joy and gladness // And cheerful feasts // Therefore love the truth and peace This 19th verse is a final decision of the proposed case, and the whole of this verse stands on a proviso or condition, that they do those things re...

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

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

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

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

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

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

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

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

Poole: Zec 8:20 - Thus saith the Lord of hosts // It shall yet come to pass // There shall come people // people Thus saith the Lord of hosts: this solemn attestation, that it is the Lord of hosts who will do that great thing next promised, calls both for our he...

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

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

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

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

Poole: Zec 8:21 - The inhabitants of one city shall go to another // Let us go speedily // To seek the Lord of hosts // I will go also The inhabitants of one city shall go to another great was the zeal and forwardness of primitive converts to bring others into the church, and to acqu...

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

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

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

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

Poole: Zec 8:22 - Strong nations // Shall come to seek the Lord of hosts in Jerusalem // To pray This verse is both confirmation and illustration to the former; there it was people, here it is many people, and mighty, or great; not the poor, and...

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

Strong nations submitted to the gospel.

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

To pray to perform all gospel worship to the Lord.

Poole: Zec 8:23 - Thus saith the Lord of hosts // In those days it shall come to pass // Ten men // Out of all languages // Of him that is a Jew // We will go with you // For we have heard // that God // is with you The Lord seems delighted with the reporting what should be done in those days of the building up his Jerusalem, and therefore he bids his prophet re...

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

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

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

Ten men that is, many men,

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

Out of all languages no nation any longer excluded.

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

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

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

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

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

Haydock: Zec 8:1 - Blessing Blessing. As the nations could wish no greater curse than what you have experienced, so you shall now be regarded as a most happy people.

Blessing. As the nations could wish no greater curse than what you have experienced, so you shall now be regarded as a most happy people.

Haydock: Zec 8:2 - Jealous for her Jealous for her, treating her as a spouse, (Calmet) and not neglecting her as one incorrigible. (Haydock)

Jealous for her, treating her as a spouse, (Calmet) and not neglecting her as one incorrigible. (Haydock)

Haydock: Zec 8:3 - Truth Truth. Idols and infidelity shall reign there no more. The Jews were more faithful after the captivity. But the Church of Christ is alone perfectl...

Truth. Idols and infidelity shall reign there no more. The Jews were more faithful after the captivity. But the Church of Christ is alone perfectly chaste. (Calmet)

Haydock: Zec 8:6 - Days Days. If no prospect of such happiness now appear, is any thing difficult to Omnipotence? (Haydock) (Luke i. 37.)

Days. If no prospect of such happiness now appear, is any thing difficult to Omnipotence? (Haydock) (Luke i. 37.)

Haydock: Zec 8:7 - Sun Sun, from Chaldea and the islands. This chiefly regards the Christian Church. (Calmet) --- Assyria and Chaldea lay to the north. The promises are...

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

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

Haydock: Zec 8:8 - Justice Justice. I will fulfil my promises, if they adhere to virtue. (Calmet)

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

Haydock: Zec 8:10 - Hire // Neighbour Hire, or "reward;" merces. (Haydock) --- All their toils proved useless: (Calmet) the land would not yield her fruit. (Haydock) See Aggeus ii. ...

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

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

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

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

Haydock: Zec 8:16 - Of peace Of peace, or perfect. Shew no partiality.

Of peace, or perfect. Shew no partiality.

Haydock: Zec 8:17 - Friend Friend means every neighbour, or all mankind, Luke x. 27, 36. Even thoughts must be guarded. (Calmet)

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

Haydock: Zec 8:19 - Fast Fast. They fasted on the ninth day of the fourth month, because on that day Nabuchodonosor took Jerusalem, Jeremias lii. 6. On the tenth day of t...

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

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

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

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

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

Haydock: Zec 8:22 - Lord Lord. Many were converted in the days of Esther, (viii. 17.) and the Pharisees were eager to make proselytes in all parts, when Christ preached, Mat...

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

Haydock: Zec 8:23 - Ten men // Skirt Ten men, &c. Many of the Gentiles became proselytes to the Jewish religion before Christ; but many more were converted to Christ by the apostles and...

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

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

Gill: Zec 8:1 - Again the word of the Lord of hosts came to me saying. 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...

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 Zec 7:8 of the desolations of the earth, comfort is here administered, as Aben Ezra notes.

Gill: Zec 8:2 - Thus saith the Lord of hosts // I was jealous for Zion with great jealousy // and I was jealous for her with great fury Thus 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...

Thus 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 Zec 1:14; see Gill on Zec 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.

Gill: Zec 8:3 - Thus saith the Lord, I am returned to Zion // and will dwell in the midst of Jerusalem // and Jerusalem shall be called a city of truth // the mountain of the Lord of hosts // the holy mountain Thus saith the Lord, I am returned to Zion,.... The temple being now building, and almost finished, and the worship of God restored in it. The Targum ...

Thus saith the Lord, I am returned to Zion,.... The temple being now building, and almost finished, and the worship of God restored in it. The Targum renders it, "I will return to Zion"; and it may refer to the time of Christ's incarnation, when the Redeemer came to Zion, Isa 59:20 or to the time of the conversion of the Jews in the latter day, of both which it is true; see Rom 11:26,

and will dwell in the midst of Jerusalem: or "cause my Shechinah to dwell there", as the Targum paraphrases it; which was fulfilled when the Word was made flesh, και εσκηνωσεν, "and dwelt" or "tabernacled" among the inhabitants of Judea and of Jerusalem, and taught his doctrines, and wrought his miracles, in the midst of them; and will be also when he shall dwell among them by his Spirit and grace in the latter day:

and Jerusalem shall be called a city of truth; when Christ, who is "truth" itself, was in it, and the truths of the Gospel were preached there by him and his apostles, and they were received and professed by many, though despised by others; and especially in the latter day, when the Jews shall generally and cordially embrace Christ and his Gospel, and shall worship God in spirit and in truth, and not in that shadowy, formal, and hypocritical way they do now; see Isa 1:26 and especially this will be true of the New Jerusalem, into which nothing shall enter that makes a lie, Rev 21:27,

the mountain of the Lord of hosts; which will be established upon the top of the mountains, and where the Lord will be seen and exalted in his glory, even the Lamb, with the hundred and forty four thousand with him, Isa 2:2,

the holy mountain; where the holy word of God will be preached, the holy ordinances administered, and holiness of life and conversation will be strictly attended to; yea, Holiness will be upon the bells of the horses, Zec 14:20.

Gill: Zec 8:4 - 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 Thus saith the Lord of hosts,.... These words are used at every consolatory promise given, as Kimchi observes, for the confirmation of it: there sh...

Thus saith the Lord of hosts,.... These words are used at every consolatory promise given, as Kimchi observes, for the confirmation of it:

there shall yet old men and old women dwell in the streets of Jerusalem; signifying that the inhabitants should be very healthful; no sweeping disease or calamity should be among them, but they should live to a good old age, as follows:

and every man with his staff in his hand for very age; or "because of multitude of days" i; the length of time they should have lived in the world, being worn out, not with diseases, but with old age, and therefore obliged to use a staff when they walk the streets for their support; all which is an emblem of the healthfulness of the inhabitants of Zion, who have no reason to complain of sickness, because their sins are forgiven them; and of that spiritual and eternal life, which they that are written among the living in Jerusalem do enjoy; who are in understanding men, fathers in Christ, and are growing up to the measure of the stature of the fulness of Christ; see Isa 65:20.

Gill: Zec 8:5 - And the streets of the city shall be full of boys and girls // playing the streets thereof And the streets of the city shall be full of boys and girls,.... Denoting a large increase of inhabitants, in a literal sense; and may spiritually sig...

And the streets of the city shall be full of boys and girls,.... Denoting a large increase of inhabitants, in a literal sense; and may spiritually signify the large numbers of converts, of new born babes, who are regenerated by the grace and Spirit of God, and are accounted of by the Lord for a generation:

playing the streets thereof; being in health and rigour, and in great security. The Targum renders it, "singing" or "praising in the spacious places thereof"; singing the praises of God in Gospel strains; saying their Hosannas to the Son of David; rejoicing in the great salvation by Christ, and magnifying the grace of God, and setting forth the glories of it in psalms, hymns, and spiritual songs; see Mat 11:16. In Jerusalem, literally taken, there were various streets, besides the street of the temple, which led to it, Ezr 10:9 mention is made of others in Jewish writings, as of the upper street k, and of the street of the butchers, and of the street of those that dealt in wool l.

Gill: Zec 8:6 - 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? saith the Lord of hosts Thus saith the Lord of hosts,.... This is repeated for the same end as before; See Gill on Zec 8:4, If it be marvellous in the eyes of the remnant ...

Thus saith the Lord of hosts,.... This is repeated for the same end as before; See Gill on Zec 8:4,

If it be marvellous in the eyes of the remnant of this people in these days; either in the then present days and time; and the sense is, if it should seem wonderful, incredible, and scarcely possible to the small number of the Jews in Judea, that all the great and good things before promised should be fulfilled; or in the times of the Gospel, when the remnant, according to the election of grace, would wonder at the marvellous loving kindness of the Lord, in doing each great things for his church and people:

should it also be marvellous in mine eyes? saith the Lord of hosts; no, not as if it was impossible to be done; it shall be done, as marvellous as it may seem to be. Aben Ezra understands these words, not as spoken by way of interrogation and admiration, but as an affirmation; that God would do that which was marvellous, and such as he had never done the like, even as follows:

Gill: Zec 8:7 - Thus saith the Lord of hosts, Behold // I will save my people from the east country, and from the west country Thus saith the Lord of hosts, Behold,.... As being something wonderful, of great importance, and deserving attention: I will save my people from th...

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

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

Gill: Zec 8:8 - And l will bring them // 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 And l will bring them,.... To Zion, into the church of God, the Gospel fold, where Christ has engaged to bring his other sheep, that there may be one ...

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

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

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

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

Gill: Zec 8:9 - Thus saith the Lord of hosts, Let your hands be strong // 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 Thus saith the Lord of hosts, Let your hands be strong,.... In going on with the building of the temple, which was typical of the church of God, since...

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

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

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

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

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

Gill: Zec 8:10 - For before these days // there was no hire for men, nor any hire for beasts // neither was there any peace to him that went out or came in, because of the affliction // for I set all men everyone against his neighbour 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 w...

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

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

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

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

Gill: Zec 8:11 - But now I will not be unto the residue of this people // as in the former days, saith the Lord of hosts But now I will not be unto the residue of this people,.... The remnant brought out of captivity, settled in the land, and now rebuilding the temple:...

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

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

Gill: Zec 8:12 - For the seed shall be prosperous // the vine shall give her fruit // and the ground shall give her increase // and the heavens shall give their dew // and I will cause the remnant of this people to possess all these things For the seed shall be prosperous,.... Being cast into the earth, it shall spring up again, and produce a large increase; whereas before, though they ...

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

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

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

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

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

Gill: Zec 8:13 - And it shall come to pass, that as ye were a curse among the heathen // O house of Judah, and house of Israel // so will I save you, and ye shall be a blessing // fear not // but let your hands be strong And it shall come to pass, that as ye were a curse among the heathen,.... Reproached, vilified, and called accursed by them; see Jer 24:9 as true Chr...

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

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

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

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

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

Gill: Zec 8:14 - For thus saith the Lord of hosts // As I thought to punish you // when your fathers provoked me to wrath, saith the Lord of hosts // and I repented not For thus saith the Lord of hosts,.... In order to assure them of the truth of what he promised, he observes the fulfilment of what he had threatened, ...

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

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

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

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

Gill: Zec 8:15 - So again // have I thought in these days to do well unto Jerusalem, and to the house of Judah // fear ye not So again,.... Or "so I am returned" n, as in Zec 8:3, have I thought in these days to do well unto Jerusalem, and to the house of Judah; by bestowi...

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

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

fear ye not; as in Zec 8:13.

Gill: Zec 8:16 - These are the things that ye shall do // Speak ye every man the truth to his neighbour // execute the judgment of truth and peace in your gates These are the things that ye shall do,.... Which were duties incumbent on them, and which it became them to perform, under a sense of the favours bes...

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

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

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

Gill: Zec 8:17 - And let none of you imagine evil in your hearts against his neighbour // and love no false oath // for all these are things that I hate, saith the Lord And let none of you imagine evil in your hearts against his neighbour,.... See Gill on Zec 7:10 hatred without a cause was a governing vice under the ...

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

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

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

Gill: Zec 8:18 - And the word of the Lord of hosts came unto me, saying. And the word of the Lord of hosts came unto me, saying. The word of prophecy, as the Targum paraphrases it: here begins a new prophecy, respecting the...

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

Gill: Zec 8:19 - Thus saith the Lord of hosts // The fast of the fourth month // and the fast of the fifth // and the fast of the seventh // and the fast of the tenth // shall be to the house of Judah joy and gladness, and cheerful feasts // Therefore love the truth and peace Thus saith the Lord of hosts,.... What follows is a full answer to the question in Zec 7:3, The fast of the fourth month; the month Tammuz, which ...

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

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

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

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

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

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

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

Gill: Zec 8:20 - Thus saith the Lord of hosts, It shall yet come to pass // that there shall come people, and the inhabitants of many cities Thus saith the Lord of hosts, It shall yet come to pass,.... This is another thing that shall certainly be accomplished: that there shall come pe...

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

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

Gill: Zec 8:21 - And the inhabitants of one city shall go to another // saying, Let us go speedily to pray before the Lord // and to seek the Lord of hosts // I will go also And the inhabitants of one city shall go to another,.... Which shows their concern for the spiritual welfare of each other, their zeal for the honour...

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

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

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

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

Gill: Zec 8:22 - Yea, many people, and strong nations // shall come to seek the Lord of hosts in Jerusalem // and to pray before the Lord Yea, many people, and strong nations,.... Or, "mighty kingdoms", as the Targum renders it; even such have embraced the Gospel, and professed the Chris...

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

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

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

Gill: Zec 8:23 - Thus saith the Lord of hosts // in those days it shall come to pass // that ten men shall take hold out of all languages of the nations, even shall take bold of the skirt of him that is a Jew // saying, We will go with you // for we have heard that God is with you Thus saith the Lord of hosts,.... For the further confirmation and illustration of this prophecy: in those days it shall come to pass; this shall ...

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

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

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

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

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

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Zec 8:1 Lord who rules over all. There is a remarkable concentration of this name of God in this section of Zechariah. Of 53 occurrences of יְ...

NET Notes: Zec 8:3 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Zec 8:5 The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized ...

NET Notes: Zec 8:8 The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired ...

NET Notes: Zec 8:9 These prophets who were there at the founding of the house of the Lord who rules over all included at least Haggai and Zechariah, and perhaps others. ...

NET Notes: Zec 8:12 Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated...

NET Notes: Zec 8:14 The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light...

NET Notes: Zec 8:16 For a similar reference to true and righteous judgment see Mic 6:8.

NET Notes: Zec 8:19 The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The ...

NET Notes: Zec 8:23 This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church ...

Geneva Bible: Zec 8:2 Thus saith the LORD of hosts; I was ( a ) jealous for Zion with great jealousy, and I was jealous for her with great fury. ( a ) I loved my city with...

Geneva Bible: Zec 8:3 Thus saith the LORD; I have returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a ( b ) city of truth; and the m...

Geneva Bible: Zec 8:4 Thus saith the LORD of hosts; There shall yet old ( c ) men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand ...

Geneva Bible: Zec 8:6 Thus saith the LORD of hosts; If it is ( d ) marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in my ey...

Geneva Bible: Zec 8:8 And I will bring them, and they shall ( e ) dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in rig...

Geneva Bible: Zec 8:9 Thus saith the LORD of hosts; Let your ( f ) hands be strong, ye that hear in these days these words by the mouth of the prophets, who [were] in the d...

Geneva Bible: Zec 8:10 For before these days there was no hire for ( g ) man, nor any hire for beast; neither [was there any] peace to him that went out or came in because o...

Geneva Bible: Zec 8:14 For thus saith the LORD of hosts; As I thought to punish ( h ) you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented no...

Geneva Bible: Zec 8:15 So again have I thought in these days ( i ) to do good to Jerusalem and to the house of Judah: fear ye not. ( i ) Which declares that man cannot turn...

Geneva Bible: Zec 8:19 Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the ( k ) tenth,...

Geneva Bible: Zec 8:20 Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come ( l ) people, and the inhabitants of many cities: ( l ) He declare...

buka semua
Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Zec 8:1-8 - --The sins of Zion were her worst enemies. God will take away her sins, and then no other enemies shall hurt her. Those who profess religion must adorn ...

MHCC: Zec 8:9-17 - --Those only who lay their hands to the plough of duty, shall have them strengthened with the promises of mercy: those who avoid their fathers' faults h...

MHCC: Zec 8:18-23 - --When God comes towards us in ways of mercy, we must meet him with joy and thankfulness. Therefore be faithful and honest in all your dealings; and let...

Matthew Henry: Zec 8:1-8 - -- The prophet, in his foregoing discourses, had left his hearers under a high charge of guilt and a deep sense of wrath; he had left them in a melanch...

Matthew Henry: Zec 8:9-17 - -- God, by the prophet, here gives further assurances of the mercy he had in store for Judah and Jerusalem. Here is line upon line for their comfort, a...

Matthew Henry: Zec 8:18-23 - -- These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple. I. That a hap...

Keil-Delitzsch: Zec 8:1-3 - -- Restoration and completion of the covenant relation. - Zec 8:1. "And the word of Jehovah of hosts came, saying, Zec 8:2. Thus saith Jehovah of hos...

Keil-Delitzsch: Zec 8:4-5 - -- Zec 8:4. "Thus saith Jehovah of hosts, Yet will there sit old men and women in the streets of Jerusalem, every one with his staff in his hand, for ...

Keil-Delitzsch: Zec 8:6 - -- "Thus saith Jehovah of hosts, If it be marvellous in the eyes of the remnant of this nation in those days, will it also be marvellous in my eyes? i...

Keil-Delitzsch: Zec 8:7-8 - -- Zec 8:7. "Thus saith Jehovah of hosts, Behold, I save my people out of the land of the rising and out of the land of the setting of the sun. Zec 8:...

Keil-Delitzsch: Zec 8:9-10 - -- After these promises the prophet admonishes the people to be of good courage, because the Lord will from henceforth bestow His blessing upon them. Z...

Keil-Delitzsch: Zec 8:11-12 - -- But now the Lord will act differently to His remaining people, and bless it again with a fruitful harvest of the fruits of the field and soil. כּ×...

Keil-Delitzsch: Zec 8:13 - -- The whole blessing is finally summed up in one expression in Zec 8:13 : " And it will come to pass, as ye were a curse among the nations, O house of...

Keil-Delitzsch: Zec 8:14-17 - -- The ground upon which this promise rests is given in Zec 8:14 and Zec 8:15, and it is closed in Zec 8:16 and Zec 8:17 by the addition of the conditi...

Keil-Delitzsch: Zec 8:18-19 - -- The last word of God gives, in connection with what precedes, the direct answer to the inquiry concerning the fast-days, and consists of three sayin...

Keil-Delitzsch: Zec 8:20-22 - -- Zec 8:20. "Thus saith Jehovah of hosts: Yet will nations come, and inhabitants of many cities. Zec 8:21. And the inhabitants of one (city) will go...

Keil-Delitzsch: Zec 8:23 - -- "Thus saith Jehovah of hosts: In those days ten men out of all languages of the nations take hold; they will take hold of the skirt of a Jewish man...

Constable: Zec 7:1--8:23 - --IV. Messages concerning hypocritical fasting chs. 7--8 A question posed by representative Israelites provided th...

Constable: Zec 8:1-17 - --D. Israel's restoration to God's favor 8:1-17 Chapter 8 not only contains two major messages from the Lord (vv. 1-17, 18-23) but 10 minor messages, "a...

Constable: Zec 8:18-23 - --E. Kingdom joy and Jewish favor 8:18-23 This final section of this part of the book (chs. 7-8) returns full circle to the theme with which it began, n...

Guzik: Zec 8:1-23 - Jerusalem Restored Zechariah 8 - Jerusalem Restored A. Israel restored to God's favor. 1. (1-2) The LORD says: My passionate love for Israel has not diminished. Agai...

buka semua
Tafsiran/Catatan -- Lainnya

Evidence: Zec 8:14 Skeptics often say that the fact that God "repents" proves that He has sin, from which He repents. But "repent," when used in reference to God, simply...

buka semua
Pendahuluan / Garis Besar

JFB: Zechariah (Pendahuluan Kitab) THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Eze...

JFB: Zechariah (Garis Besar) INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to b...

TSK: Zechariah 8 (Pendahuluan Pasal) Overview Zec 8:1, The restoration of Jerusalem; Zec 8:9, They are encouraged to build the temple by God’s favour to them; Zec 8:16, Good works a...

Poole: Zechariah (Pendahuluan Kitab) THE ARGUMENT Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s...

Poole: Zechariah 8 (Pendahuluan Pasal) CHAPTER 8 The restoration of Jerusalem, Zec 8:1-8 . The people are encouraged to build the temple by a promise of God’ s blessing, Zec 8:9-15 ...

MHCC: Zechariah (Pendahuluan Kitab) This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that...

MHCC: Zechariah 8 (Pendahuluan Pasal) (Zec 8:1-8) The restoration of Jerusalem. (Zec 8:9-17) The people encouraged by promises of God's favour, and exhorted to holiness. (Zec 8:18-23) Th...

Matthew Henry: Zechariah (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Prophecy of Zechariah This prophet was colleague with the prophet Haggai, and a worker together wit...

Matthew Henry: Zechariah 8 (Pendahuluan Pasal) The work of ministers is rightly to divide the word of truth and to give every one his portion. So the prophet is here instructed to do, in the fur...

Constable: Zechariah (Pendahuluan Kitab) Introduction Title and Writer The title of this book comes from its traditional writer...

Constable: Zechariah (Garis Besar) Outline I. Introduction 1:1-6 II. The eight night visions and four messages 1:7-6:8 ...

Constable: Zechariah Zechariah Bibliography Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. disser...

Haydock: Zechariah (Pendahuluan Kitab) THE PROPHECY OF ZACHARIAS. INTRODUCTION. Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy i...

Gill: Zechariah (Pendahuluan Kitab) INTRODUCTION TO ZECHARIAH This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zecharia...

Gill: Zechariah 8 (Pendahuluan Pasal) INTRODUCTION TO ZECHARIAH 8 This chapter contains promises of various blessings to the people of the Jews; and exhortations to each of the duties i...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


TIP #02: Coba gunakan wildcards "*" atau "?" untuk hasil pencarian yang leb?h bai*. [SEMUA]
dibuat dalam 0.92 detik
dipersembahkan oleh
bible.org - YLSA