Zechariah 8:16 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 In the latter of these messages (Zac 8:18) he promises that their fasts should be superseded by the return of mercy (Zac 8:19), and that thereupon they should be replenished, enriched, and strengthened, by the accession of foreigners to them (Zac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.

And let none of you imagine evil in your hearts against his neighbour,.... See Gill on Zac 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.

This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. [Zechariah 8:16] Be ye angry, and sin not: let not the sun go down upon your wrath: Neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

[Burnt offerings] he accordingly did away with, so that the new law of our Lord Jesus Christ might be without restraining yoke and without manmade offering. Again he says to them, “Did I command your fathers when they came out of the land of Egypt to offer me burnt offerings and sacrifices? Rather I did command them this: Let none of you cherish evil in his heart against his neighbor, and do not love a false oath.” We ought therefore to understand, if we are not senseless, the kindly intention of our Father, for he speaks to us, desiring us not to err like them but to seek how to make our offering to him. To us he accordingly speaks thus: “A contrite heart is a sacrifice to the Lord; an odor of sweetness to the Lord is a heart which glorifies its maker.” We ought, therefore, to watch carefully after our salvation, brothers, lest the evil one, sneaking in among us deceitfully, push us away from our life.

For indeed there is nothing equal to this virtue. Would you learn the power of this virtue? “Though Moses and Samuel stood before me,” says God, “my soul would not regard them.” Nevertheless those whom Moses and Samuel were not able to snatch away from God’s wrath, this precept when observed was able to snatch away. Hence it is that he continually exhorts those to whom he had spoken of these things, saying, “Let none of you revengefully imagine evil against your brother in his heart,” and “Let none of you think of his neighbor’s malice.” It is not said merely, forego wrath; but do not retain it in your mind; do not think of it; part with all your resentment; do away with the sore. For you suppose that you are paying him back the injury; but you are first tormenting yourself, and setting up your rage as an executioner within you in every part, and tearing up your own bowels. For what can be more wretched than a person perpetually angry? And just as maniacs never enjoy tranquility, so also one who is resentful and retains an enemy will never have the enjoyment of any peace. Incessantly raging, [such a person] daily increases the tempest of his thoughts, calling to mind his words and his acts, and detesting the very name of one who has aggrieved him. If you but mention his enemy, he becomes furious at once, and sustains great inward anguish; and should he only by chance get a bare glimpse of him, he fears and trembles, as if encountering the worst evils.

(Verse 16, 17) These are the words you shall do: Speak truth, each one with his neighbor. Give judgment of truth and peace in your gates. And let none of you think evil in your hearts against his neighbor. And love not a false oath. For all these are the things that I hate, says the Lord. LXX: These are the words you shall do: Speak truth, each one with his neighbor. Give judgment of peace and justice in your gates. And let none of you think evil against his neighbor in your hearts. And love not a false oath. For I hate all these things, says the Almighty Lord. I have promised that I will not abandon the remnants of the captive people and I will not act as I did in the past days. Just as I had planned to afflict them when their fathers provoked me to anger and I showed no mercy, now I have turned my thoughts to doing good to Jerusalem and the house of Judah. Therefore, in order to fulfill my purpose and not make my promises void, do these things that I command: Speak the truth with your neighbors. Let us embrace, as our nearest kin, the entire human race, for we are all descended from a single parent. Otherwise, whoever is the next closest relative should be considered, and one must lie to strangers and foreigners. The Apostle speaks of the same thing: 'Putting away lying, speak ye the truth every man with his neighbour' (Ephesians IV, 25). 'Judge ye the truth and the judgment of peace in your gates.' In judgment let truth and justice come first, and then mercy follows. For this is the judgment of peace, that the judge has the intention to reconcile the discordant, according to that Gospel: Blessed are the peacemakers, for they shall be called the children of God (Matthew 5:9). And what follows 'In your gates' is in agreement with that prophetic passage: They hate him who reproves in the gate, and they abhor him who speaks the truth (Amos 5:10). And in another place: They shall not be put to shame when they speak with their enemies in the gate (Psalm 129:6). David also judged in the gates, when Absalom, promising the truth of judgment, laid snares for his father (2 Samuel 19). And it is asked why among the Jews in the city gates there was a place for judgment. So that farmers would not be forced to enter the cities and incur any expense, judges would reside in the city gates in order to hear both urban and rural people entering and leaving the city, and once the matter was finished, each person would immediately return to their own homes. And the evil, he says, do not contemplate against your friends in your hearts: Raah (), which all voice consonant κακίαν, that is, malice, can be understood in two ways, both as affliction and as evil. Regarding affliction: If there is wickedness in a city that the Lord has not made (Amos III, 6). And: Each day has enough trouble of its own (Matthew VI, 34). Concerning evil, God speaks through the prophet Jonah: The outcry of their wickedness has come to me (Jonah I, 2). And in the Apostle, we read: They were filled with all unrighteousness and wickedness (Romans I, 29). Therefore, in both ways, one who is holy does not afflict his friend nor does he think of bringing harm upon him in his heart. And he said, 'Do not love a false oath: according to the commandment of the Lord in the Gospel: 'But I say to you, do not swear at all: neither by heaven, for it is the throne of God; nor by the earth, for it is His footstool...' (Matt. V, 34). For whoever does not swear, will never be able to perjure. Let the one who swears, hear what is written: 'You shall not take the name of the Lord your God in vain' (Exod. XX, 7). These are all the things that I hate,' says the Lord, according to the words of Malachi: 'And you have done all the things that I hate' (Mal. II, 13; sec. LXX). In the precepts pertaining to life, which are clear, we should not seek allegory, lest, in accordance with the Comic, we seek a knot in a reed.

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.

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

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.

The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness. truth to . . . neighbour--not that the truth should not be spoken to foreigners too; but He makes it an aggravation of their sin, that they spared not even their brethren. Besides, and above all outward ordinances (Zac 7:3), God requires truth and justice. judgment of . . . peace--Equitable decisions tend to allay feuds and produce peace. gates--the place where courts of judicature in the East were held.

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."