Zechariah 8:15 Komentář

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 In the latter of these messages (Zac 8:18) he promises that their fasts should be superseded by the return of mercy (Zac 8:19), and that thereupon they should be replenished, enriched, and strengthened, by the accession of foreigners to them (Zac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

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

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 Zac 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.

(Verse 13 and following) And it shall be, as you were a curse among the nations, O house of Judah and house of Israel, so I will save you and you shall be a blessing. Do not fear, let your hands be strong. For thus says the Lord of hosts: Just as I purposed to afflict you, when your fathers provoked me to wrath, says the Lord, and I did not relent, so now I have purposed in these days to do good to Jerusalem and to the house of Judah. Do not fear. LXX: And it shall be, as you were a curse among the nations, O house of Judah and house of Israel, so I will save you, and you shall be a blessing. Fear not, let your hands be strong.' For thus says the LORD of hosts, 'As I purposed to bring disaster to you when your fathers provoked me to wrath, and I did not relent, says the LORD of hosts, so again have I purposed in these days to do good to Jerusalem and to the house of Judah; fear not. These things after the building of the temple promise to be in the future, that just as they were in all nations for a curse and for a hissing and for an example, the house of Judah and the house of Israel (namely, the two and ten tribes), so when they have been saved and returned to Judaea, they may be a blessing for all. Do not, he says, fear the rebellious adversaries: trust that what the Lord promises through me is true: strengthen your hands: fulfill the works that you have begun. For the cause of comfort, there is a promise of the Lord. For thus says the Almighty Lord, to whom nothing is impossible, who can fulfill what He promises: just as I have devised to afflict you and deliver you into captivity because your fathers provoked me to anger and I did not show mercy. And the Septuagint translated it as 'I did not repent', which is written in Hebrew as 'Ulo Naamathi'. But I did not show mercy in order to correct you with captivity and instruct you with all kinds of torments and afflictions. So now, at this present time, I have devised to do good to Jerusalem and the house of Judah. And it is to be noted that when he is angry, his curse is upon the nations of the house of Judah and the house of Israel, that is, all twelve tribes that were handed over to captivity. But when he plans to do good, he does not do so for Judah and Israel, that is, the two and ten tribes, namely Jerusalem and Samaria, Oollae and Oolibae; but leaving Israel in captivity, he does good to Jerusalem and the house of Judah: and he concludes by saying: Do not fear or be confident, in the sense that we have explained above. However, the Church and each individual believer can be understood in this way: that during times of persecution, they were a curse and an example to all the surrounding nations because they offended their Lord. And afterwards, they were a blessing when peace was restored. And all of this happened because the Lord, who was once angry, then had mercy on Jerusalem and on the Jews who confessed the faith of the Lord. Moreover, each of the believers who are expelled from the Church due to their sins and handed over to Satan for the destruction of the flesh (I Cor. V), so that they may learn not to blaspheme (I Tim. I), when they have repented, they shall return to their former state and shall see the peace of God and possess the glory of their confession. The heretics falsely accuse God, saying that he is either cruel or changeable, if he either does not repent or does repent, because it is written: \"I have not shown mercy or had pity\". For if he repents, they say he is changeable; if he does not repent, they assert he is cruel. However, God regretted that he had anointed Saul as king (1 Samuel 15). And concerning the Ninevites, to whom he had proclaimed through the prophet: \"Yet three days, and Nineveh shall be overthrown\" (Jonah 3:4), it is said that he himself changed his mind when they repented, not due to a fault of his unwise mind, but due to the variation of their actions, whether good or evil. For if they have done wrong, He threatens; if they have repented of their former sins, He shows mercy. God, who is always the same and cannot be changed, does not change; but when they have turned from evil to good works, He changes His own decree. He also speaks in Genesis: The outcry of Sodom and Gomorrah has multiplied, and their sins are very great. Therefore I will go down and see whether they have done altogether according to the outcry that has come to me, and if not, I will know. What he said is this: If they remain in anger, punishment will not be lacking for sinners; if they cease from insanity, they will become most worthy of my knowledge. But the Lord knows those who are His (2 Tim. 2:19). And the Apostle writes to the Galatians: But then, not knowing God (Gal. 4:8). And since God knows all things, and nothing can escape Him, neither past nor present nor future, He says in the Gospel that the wicked do not know Him: Depart from me, workers of iniquity, I do not know you (Luke 13:27). Therefore let us understand both the knowledge, and the repentance, and the anger, and the indignation, and all the affections of God, not with the fault of human speech, but with the sense of divine majesty.

In thus chapter God promises the continuance of his favor to those who are returned from the captivity; so that upon the removal of his judgments, the fasts they had observed during the captivity may now be converted to so many occasions of rejoicing. He likewise promises in due time a general restoration of his people, and the enlargement of the Church by the accession of the Gentiles, vv. 1-20. The conclusion of the chapter intimates farther that the Jews, after their restoration, will be instrumental in converting many other nations, Zac 8:21-23. Compare Rom 11:15, Rom 11:16.

CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23) jealous for Zion-- (Zac 1:14). with great fury--against her oppressors.

Renewal and Completion of the Covenant of Grace - Zechariah 8 In this chapter we have the second half of the Lord's answer to the question concerning the last-days, which promises to the people the restitution of the former relation of grace, and the future glorification of Israel, on the simple condition of their observing the moral precepts of the law. This double promise is contained in two words of God, each of which is divided into a number of separate sayings, containing the separate details of the salvation bestowed by the formula כּה אמר יי צ (thus saith Jehovah of hosts): the first into seven (Zac 8:2, Zac 8:3, Zac 8:4-5, Zac 8:6, Zac 8:7, Zac 8:9, Zac 8:14-17), the second into three (Zac 8:19, Zac 8:20-22, and Zac 8:23). Jerome observes, with reference to this: "By the separate words and sentences, in which Israel is promised not only prosperity, but things almost incredible in their magnitude, the prophet declares, 'Thus saith the Almighty God;' saying, in other words, Do not imagine that the things which I promise are my own, and so disbelieve me as only a man; they are the promises of God which I unfold."