Zechariah · Chapter 8

V. 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 from her enemies. Fury-With heat of anger against her enemies.

Verse 2. 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.

Verse 2. I was jealous for Zion with great jealousy — With great care that she should not, as formerly, sin against my love and her own welfare, and with a great desire to do her good, and rescue her from her enemies. Jealousy is properly the passion of a lover, or husband, made up of love, care, and anger, in their highest degrees, for his beloved, and against all that he thinks hurtful to her. Thus God had greatly loved Zion, had been careful of her honour and welfare, and displeased with her sins, which first hurt her, and then with the Chaldeans, who violated her. And I was jealous for her — Or toward, or against her, as hl may be rendered; with great fury — Hebrew, hmj, heat, or wrath, namely, for her sins. In a note on Zechariah 1:14, Blayney gives it as his opinion, that the jealousy there spoken of was God’s resentment against his people for their disloyalty and misbehaviour toward him. “In this opinion,” he here says, “I am confirmed by the present passage, where not the least mention is made of the persecuting nations. That God’s jealousy bespeaks wrath toward the object of it, needs no other proof than his own words, Numbers 25:11.”

Verse 2. I was jealous for Zion—with great fury, to purge her sins, and with great compassion and special mercy to bring back her children and restore her temple. What other nation, overrun and destroyed by the Chaldeans, were made like her the equal heirs of grace?

Verse 2 emphasizes the motive that prompts Jehovah to bestow the new blessings. Thus saith Jehovah — Repeated ten times in this chapter, always introducing assurances of divine interest (see on Zechariah 1:3). I was jealous — Better, R.V., “I am jealous” (compare Zechariah 1:14; see on Joel 2:18). For Zion — Here the entire postexilic community. With great fury — Against the enemies of Zion (see on Nahum 1:2). 2b repeats the thought of 2a for the sake of emphasis. Verse 3 introduces the promise of speedy redemption. I am returned — The tense may express the idea that Jehovah has already returned and is about to begin his activity on behalf of Zion, or it may be a prophetic perfect, which would place the action in the future but would express absolute confidence in the fulfillment of the promise (Zechariah 1:16; 2:10ff.). Since the temple, which was to be the dwelling place of Jehovah, was not yet completed, the latter interpretation is to be preferred. Ezekiel had seen the glory of Jehovah departing from Zion before the capture of the city (Ezekiel 9:3; 10:4, 18), but on the completion of the temple Jehovah will return. In the midst of Jerusalem — See on Joel 2:27; 3:17. Shall be called — Among the Hebrews the name serves frequently as a symbol of character; in such cases the calling of anyone by a certain name suggests that he possesses a certain character, hence to be called is practically equivalent to to be (Isaiah 1:26; 4:3; 9:6; Ezekiel 48:35). City of truth — Equivalent to faithful city (Isaiah 1:21); a city known for its truthfulness and fidelity to Jehovah. Holy mountain — Holy because occupied once more by Jehovah (see on 14:20; Joel 2:1).

V. 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.

Verse 3. 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.

Verse 3. I am returned unto Zion — “I have punished her infidelities with all the rigour of despised and abused love; but, though sensible of her fault, my tenderness has continued, and my love is rekindled for her, upon her change in conduct, and return in true repentance to me. I have received her, restored my love to her, and will render to her my former kindnesses.” And will dwell in the midst of Jerusalem — Once more, as of old, I will manifest my presence and fix my residence there: according to my promise, repeated to my people, Jerusalem shall be my dwelling-place: see the note on Zechariah 2:10. Jerusalem shall be called, A city of truth — That is, it shall be such: the truth of God shall be known, believed, loved, and adhered to therein; the true God, and he only, shall be worshipped there, and that in sincerity and truth, and in the manner which he hath prescribed. Its citizens shall love and speak the truth, shall practise and execute true justice and judgment, and be faithful to Jehovah; and the mountain of the Lord, The holy mountain — On account of the pure and holy worship performed there, and the holy conduct of its inhabitants. We see a shadow of the accomplishment of this prophecy in the Jews, after their return from captivity; but this faithful city, this city of truth and holiness, in the strictness of the letter, is no other than the Christian Church, that chaste and faithful spouse of Jesus Christ, Ephesians 5:27.

Ver. 3. Thus saith the Lord, I am returned to Zion, and will dwell in Jerusalem—a city of truth, the mountain of the Lord of hosts, the holy mountain. To this day, Jerusalem is called the holy city in all the east.

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

Verse 4. 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.

Verses 4, 5. There shall yet old men, &c., dwell in Jerusalem — Namely, both at this time and afterward. Formerly war, or famine, or pestilence, or wasting diseases cut off men and women before they grew to old age; but now it shall be otherwise: I will bless the people with a state of peace, and with health and long life. And every man, or, every one, man or woman, with his staff in his, or her, hand for very age — It shall not be from weakness and diseases that they lean upon their staves, but mere old age shall bring them to do it. And the streets, &c., shall be full of boys and girls — Strong, brisk, and lively; playing in the streets — As in a time of perfect peace and security.

Ver. 4, 5. There shall yet old men and women dwell in the streets of Jerusalem—and boys and girls playing. A dense population is here promised, as in Isaiah 65:19. I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall no more be heard in her, nor the voice of crying.—If we understand these promises temporally, as the jews mostly do, why did Antiochus cruelly slaughter them, and profane their temple for three years and six months. And why were the jews driven to pray for the iron yoke of the Romans, to deliver them from the galling yoke of the Syrian kings. Assuredly the blessings of the new Jerusalem are to be understood here; for though the clouds of Jehovah’s mercy richly watered Jerusalem after the return from Babylon, they still reserve the plenitude of benediction for the hill of Zion in the latter day. With this agree the comments of Paul, in Galatians 4. Hebrews 12.

4, 5. During the early postexilic period the inhabitants of Jerusalem were few in number (Nehemiah 11:1ff.); in the new era this will change, for Jerusalem will again swarm with inhabitants (compare Zechariah 2:1ff.). Old men and old women — Long life is a divine blessing (Exodus 20:12; Psalm 91:16; Isaiah 65:20), which will be enjoyed by many in the new age. Staff… for very age — Extreme old age will compel them to lean upon staves (compare Isaiah 36:6). Boys and girls playing — The wealth of children also is an indication of the divine favor (Psalm 127:3; 128:3). Free from care and surrounded by peace and prosperity they will joyfully spend their youth. Promises of this nature would have a peculiar significance in those days, in view of the fact that those who returned from exile appear to have been chiefly persons in the full strength of manhood. 6. Jehovah will surely fulfill the promise, though it may seem incredible. A free rendering of 6a would bring out the thought more clearly, “Though that which shall take place in those days may seem too wonderful to the remnant of this people.” The remnant of this people — Those of the present generation who will live to see the fulfillment of the promises. In these days — Points to the time in the future when the promises contained in verses 4, 5 will be fulfilled. Should it also be marvelous in mine eyes? — The question presupposes a negative answer. Though the people may think it incredible, there is no limit to the divine power and resources.

Verse 5. 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.

Verses 4, 5. There shall yet old men, &c., dwell in Jerusalem — Namely, both at this time and afterward. Formerly war, or famine, or pestilence, or wasting diseases cut off men and women before they grew to old age; but now it shall be otherwise: I will bless the people with a state of peace, and with health and long life. And every man, or, every one, man or woman, with his staff in his, or her, hand for very age — It shall not be from weakness and diseases that they lean upon their staves, but mere old age shall bring them to do it. And the streets, &c., shall be full of boys and girls — Strong, brisk, and lively; playing in the streets — As in a time of perfect peace and security.

Ver. 4, 5. There shall yet old men and women dwell in the streets of Jerusalem—and boys and girls playing. A dense population is here promised, as in Isaiah 65:19. I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall no more be heard in her, nor the voice of crying.—If we understand these promises temporally, as the jews mostly do, why did Antiochus cruelly slaughter them, and profane their temple for three years and six months. And why were the jews driven to pray for the iron yoke of the Romans, to deliver them from the galling yoke of the Syrian kings. Assuredly the blessings of the new Jerusalem are to be understood here; for though the clouds of Jehovah’s mercy richly watered Jerusalem after the return from Babylon, they still reserve the plenitude of benediction for the hill of Zion in the latter day. With this agree the comments of Paul, in Galatians 4. Hebrews 12.

4, 5. During the early postexilic period the inhabitants of Jerusalem were few in number (Nehemiah 11:1ff.); in the new era this will change, for Jerusalem will again swarm with inhabitants (compare Zechariah 2:1ff.). Old men and old women — Long life is a divine blessing (Exodus 20:12; Psalm 91:16; Isaiah 65:20), which will be enjoyed by many in the new age. Staff… for very age — Extreme old age will compel them to lean upon staves (compare Isaiah 36:6). Boys and girls playing — The wealth of children also is an indication of the divine favor (Psalm 127:3; 128:3). Free from care and surrounded by peace and prosperity they will joyfully spend their youth. Promises of this nature would have a peculiar significance in those days, in view of the fact that those who returned from exile appear to have been chiefly persons in the full strength of manhood. 6. Jehovah will surely fulfill the promise, though it may seem incredible. A free rendering of 6a would bring out the thought more clearly, “Though that which shall take place in those days may seem too wonderful to the remnant of this people.” The remnant of this people — Those of the present generation who will live to see the fulfillment of the promises. In these days — Points to the time in the future when the promises contained in verses 4, 5 will be fulfilled. Should it also be marvelous in mine eyes? — The question presupposes a negative answer. Though the people may think it incredible, there is no limit to the divine power and resources.

V. 6. Marvellous-These things may seem strange to this people.

Verse 6. 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.

Verses 6, 7. If it be marvellous — If these things promised appear difficult, and in a manner impossible; in the eyes of the remnant of this people — In the judgment and opinion, or rather to the unbelief, of this people, who are few in number, exceedingly poor, and perpetually surrounded with dangers; in these days — Which are days of small things; should it also be marvellous in mine eyes — Impossible, or so much as difficult to me, who am the Almighty God. Thus saith the Lord of hosts — Here God engages his almighty power to make good his promise. Behold, I will save my people — Or, bring them safe; from the east country — From Persia and Media, which lay east from Jerusalem, and were now masters of Babylon; and from the west country — From the countries of Europe, in which many of the Jews were, or would afterward be dispersed. The original words may be literally rendered, From the rising to the going down of the sun, including all parts of the world. This implies the general restoration of the Jewish nation from all their dispersions: an event foretold by most of the prophets of the Old Testament: see note on Isaiah 11:11. The west country here mentioned, has a particular relation to their present dispersion, great numbers of them being, in these latter ages, settled in the western parts of the world. “The Jews, upon the completion of the Babylonish captivity, returned from the north, or from the east, but not from the west: nor can any other time here be pointed out, than the last return of the Jews; when they shall flow from all parts of the world to the New Jerusalem, and there constitute a new republic, the fame of whose sanctity shall allure and draw to it many nations, as is foretold at the end of this chapter. We cannot understand this either of the Jews or of the Gentiles, who embraced the faith upon the preaching of the apostles. Not of the Jews, because the Lord did not save at that time the Jewish nation, which he was about to disperse in a very short period; — not of the Gentiles, because the Gentiles were not the people of God, (my people,) before he had called them from the east and from the west.” — Dodd.

V. 7. The east-country-Persia and Media, which lay east from Jerusalem, and were now masters of Babylon.

Verse 7. 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 fulness of the Gentiles.

Verses 6, 7. If it be marvellous — If these things promised appear difficult, and in a manner impossible; in the eyes of the remnant of this people — In the judgment and opinion, or rather to the unbelief, of this people, who are few in number, exceedingly poor, and perpetually surrounded with dangers; in these days — Which are days of small things; should it also be marvellous in mine eyes — Impossible, or so much as difficult to me, who am the Almighty God. Thus saith the Lord of hosts — Here God engages his almighty power to make good his promise. Behold, I will save my people — Or, bring them safe; from the east country — From Persia and Media, which lay east from Jerusalem, and were now masters of Babylon; and from the west country — From the countries of Europe, in which many of the Jews were, or would afterward be dispersed. The original words may be literally rendered, From the rising to the going down of the sun, including all parts of the world. This implies the general restoration of the Jewish nation from all their dispersions: an event foretold by most of the prophets of the Old Testament: see note on Isaiah 11:11. The west country here mentioned, has a particular relation to their present dispersion, great numbers of them being, in these latter ages, settled in the western parts of the world. “The Jews, upon the completion of the Babylonish captivity, returned from the north, or from the east, but not from the west: nor can any other time here be pointed out, than the last return of the Jews; when they shall flow from all parts of the world to the New Jerusalem, and there constitute a new republic, the fame of whose sanctity shall allure and draw to it many nations, as is foretold at the end of this chapter. We cannot understand this either of the Jews or of the Gentiles, who embraced the faith upon the preaching of the apostles. Not of the Jews, because the Lord did not save at that time the Jewish nation, which he was about to disperse in a very short period; — not of the Gentiles, because the Gentiles were not the people of God, (my people,) before he had called them from the east and from the west.” — Dodd.

Ver. 7. I will save my people from the east country. From the provinces of Babylon, from Tyre and Greece, from the isles, or Chetim, when they hear that Jerusalem flourishes under the government of Persian kings.

7, 8. There will be a restoration more extensive than the return of 537. My people — The Jews still in exile (compare Zechariah 2:6ff.; Isaiah 43:5, 6; Jeremiah 30:10). East… west — Literally, rising and setting of the sun. Only two points of the compass are mentioned, though the prophet expects a return from all quarters of the globe (compare Psalm 50:1; Malachi 1:11). All the returning exiles will flock to Jerusalem, the dwelling place of Jehovah, there to worship him as their God (see on Micah 4:1-4; Hosea 2:23). The restoration to fellowship will be sealed with a new covenant (Jeremiah 30:22). In truth and in righteousness — See on Hosea 2:19, 20.

Message of encouragement and admonition, 9-17.

After picturing the future in such glowing colors the prophet turns with words of encouragement to his contemporaries, who might be tempted to lose heart. True, they have suffered much, but now Jehovah is thinking “to do good unto Jerusalem and to Judah” (9-15), if they will keep his commandments (16, 17).

V. 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.

Verse 8. And I will bring them — Though many things interpose to hinder, none shall prevent their returning; I will lead the way, guard them in it, supply their necessities, give strength to the weak and support to the dejected, and bring them safe to the end of their journey. And they shall dwell in the midst of Jerusalem — They shall inhabit their capital city as in old times. And they shall be my people, &c. — They shall duly perform their duty to me, and I will perform my promises to them; they shall truly worship me, and I will protect and bless them. In truth and in righteousness — If we refer these words to God only, the word righteousness is equivalent to mercy, as it is often used; and, joined with truth, implies God’s faithfulness in performing his gracious promises. Or, this may be understood of the people, implying that, as God was faithful to them, so they should live in obedience to him.

7, 8. There will be a restoration more extensive than the return of 537. My people — The Jews still in exile (compare Zechariah 2:6ff.; Isaiah 43:5, 6; Jeremiah 30:10). East… west — Literally, rising and setting of the sun. Only two points of the compass are mentioned, though the prophet expects a return from all quarters of the globe (compare Psalm 50:1; Malachi 1:11). All the returning exiles will flock to Jerusalem, the dwelling place of Jehovah, there to worship him as their God (see on Micah 4:1-4; Hosea 2:23). The restoration to fellowship will be sealed with a new covenant (Jeremiah 30:22). In truth and in righteousness — See on Hosea 2:19, 20.

Message of encouragement and admonition, 9-17.

After picturing the future in such glowing colors the prophet turns with words of encouragement to his contemporaries, who might be tempted to lose heart. True, they have suffered much, but now Jehovah is thinking “to do good unto Jerusalem and to Judah” (9-15), if they will keep his commandments (16, 17).

V. 9. The prophets-Haggai and Zechariah.

Verse 9. By the mouth of the prophets] The day or time of the foundation was about two years before, as this discourse of the prophet was in the fourth year of Darius. After this God raised up prophets among them.

Verses 9, 10. Let your hands be strong — Be of good courage, and go on with resolution and perseverance in the work you have begun, the rebuilding of the temple, since you have received such assurances from God’s prophets, even from the very first of your entering upon it, that he would prosper you in it, enable you to finish it, and bless you on account of your labour bestowed on it. Ye that hear these words of the prophets — He refers to the prophecies of Haggai, as well as those of Zechariah; which were in the day, or, who spake in the day, that the foundation of the house was laid — The prophet speaks of the carrying on of the building as if it were the laying a new foundation: see Haggai 2:18. For before these days there was no hire for man, &c. — Or rather, There was no reward for man, nor any reward for beast: so the word rkc, here used, often signifies; that is, the fruits of the earth would not pay for the labour of those who cultivated it: see the margin. For I set all men everyone against his neighbour — I suffered many molestations to be given you. The enemies of the Jews ceased not to molest them from without, Ezra 4:1, &c.; and civil dissensions, it seems, prevailed within.

9. The promises already uttered should be an inspiration. Let your hands be strong — Equivalent to be of good courage; and, being of good courage, they should undertake their tasks fearlessly (Haggai 2:4; compare Judges 7:11; Ezekiel 22:14). Primarily an exhortation to continue energetically the building of the temple, but also in a more general sense an admonition to face bravely all the difficulties of the present and future. These words — Of promise, found in Zechariah 1:7-6:8; 8:1-8; Haggai 2:1-23. The prophets — Haggai and Zechariah, who are separated from the former prophets (Zechariah 1:4; 7:7, 12) through the relative clause which closes verse 9. Instead of “in the day” LXX. and Peshitto read “from the day,” which is more suitable, for the prophets continued their ministrations while the building was progressing. The foundation — The laying of the foundation mentioned in Ezra 5:1, 2 (compare Haggai 2:18). The words “even the temple that it might be built” may have been added by the prophet to show that he is not thinking of the first laying of the foundation (Ezra 3:10-12), which came to nothing, but of that which resulted in the erection of the temple. Some omit the words as a later addition.

V. 10. Before these days-For eighteen years together. No hire-No profit by the labour of man or beast, no sowing or planting. Affliction-Distress, and want, through the barrenness, which attended all their labour.

Verse 10. 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.

Verses 9, 10. Let your hands be strong — Be of good courage, and go on with resolution and perseverance in the work you have begun, the rebuilding of the temple, since you have received such assurances from God’s prophets, even from the very first of your entering upon it, that he would prosper you in it, enable you to finish it, and bless you on account of your labour bestowed on it. Ye that hear these words of the prophets — He refers to the prophecies of Haggai, as well as those of Zechariah; which were in the day, or, who spake in the day, that the foundation of the house was laid — The prophet speaks of the carrying on of the building as if it were the laying a new foundation: see Haggai 2:18. For before these days there was no hire for man, &c. — Or rather, There was no reward for man, nor any reward for beast: so the word rkc, here used, often signifies; that is, the fruits of the earth would not pay for the labour of those who cultivated it: see the margin. For I set all men everyone against his neighbour — I suffered many molestations to be given you. The enemies of the Jews ceased not to molest them from without, Ezra 4:1, &c.; and civil dissensions, it seems, prevailed within.

Ver. 10. Before these days, when Baal and Moloch were the gods of Judah, there was no hire for man or beast. There was no trade, no money in circulation: meat only was the reward of labour. It was the same with the monks of Italy, England, and Spain, during their ascendency. They grew rich in gold, silver, and cattle, and made the people poor.

10. Another ground for being of good courage may be found in the improvement in conditions which has taken place since the people began in earnest the rebuilding of the temple. How different is the present from the past. Before these days — Better, R.V., “those.” Before the resumption of building operations. No hire for man,… for beast — No returns were had from labors expended in the cultivation of the soil; there was not enough grown for fodder. To him that went out or came in — In following his daily occupation (Deuteronomy 28:6; Psalm 121:8). Neither… any peace — From within or without. The last clause indicates that the prophet is thinking of troubles and dissensions within the community as well as of attacks from without (compare Ezra 4:4; Nehemiah 6:1ff.). Affliction — R.V., “adversary.” A.V. is to be preferred. The affliction is the calamity described in Haggai 1:6, 9-11; 2:16, 17, and the troubles and dissensions mentioned in the Books of Ezra and Nehemiah.

11ff. A marvelous transformation is at hand, for Jehovah is about to change his attitude into one of mercy and loving-kindness (compare verses 2, 3). The residue of this people — R.V., “the remnant.” As in verse 6; or perhaps equivalent to this remnant of the people, that is, those who have escaped from exile. The former days — Not the days before the exile, but the days before the resumption of the building enterprise (compare verse 10). 12. The seed shall be prosperous — An impossible rendering of the Hebrew. R.V., “there shall be the seed of peace.” Since peace implies prosperity, and since seed is sometimes equivalent to seedtime or sowing (Genesis 8:22) or even to produce or harvest (Job 39:12), Perowne suggests as a free rendering, “the processes of agriculture shall prosper.” That this is the thought the prophet desired to express is not improbable; it seems doubtful, however, that he would express it in this ambiguous and obscure manner. This difficulty has been felt by many, and it has been proposed to take the words in apposition to “the vine,” which immediately follows — “the seed of peace, the vine, shall give its fruit,” equivalent to “the vine, which is the seed or plant of peace, shall give its fruit” (Jeremiah 2:21; Ezekiel 17:5, 6). The vine is thought to be called the seed of peace because it can “flourish only in peaceful times and not when the land is laid waste by enemies” (1 Kings 4:25; Micah 4:4). This translation also is not without its difficulties; it would certainly be unusual to have the appositional clause precede its noun; hence many commentators question the accuracy of the text. Klostermann emends it by transposing one letter from the beginning of the second word to the close of the first, by which he secures the following reading: “her seed shall be prosperous,” that is, the seed planted by the remnant (in Hebrew a feminine noun). The promise, then, means that the seed will no longer dry up in the ground, but will spring up and bear abundant fruit. Others, following LXX., read, “I will sow prosperity,” and they understand the rest of the verse as explaining how the prosperity is to be brought about. Whatever the exact meaning of the first clause, verse 12 contains a promise of the restoration of the divine blessing. For the rest of the verse see on Hosea 2:21, 22 (compare Haggai 1:10; 2:19). Future abundance will compensate for the scarcity of the past, and all will be for the remnant of this people. Dew — See on Haggai 1:10. 13. As ye were a curse — On account of their afflictions they were regarded as cursed of God, and so they became objects of reproach and curses among the nations (compare Joel 2:17; Jeremiah 24:9; 25:9). So will I save you — From the calamity and distress which made them a byword among the nations. Ye shall be a blessing — The restoration of the prosperity will be an evidence of the divine favor, hence the people who in the hour of calamity cursed them will call them blessed. In both cases the noun is used in the place of the adjective for the sake of emphasis (G.-K., 141c). A somewhat different interpretation of the promise is suggested by Jeremiah 29:22; Genesis 48:20, namely, that while at one time their name served as a formula of cursing, in the future it will be used as a formula of benediction. Judah… Israel — The future prosperity is not to be confined to the southern kingdom; all the tribes are to share it. Convinced that these glorious prospects will soon be realized, the prophet repeats his exhortation to be of good courage (verse 9).

V. 11. I will not be-That is, I will not deal with them as in former days.

Verses 11-13. But now I will not be as in the former days — But now, seeing that ye have proceeded in rebuilding my temple, I will order, by my divine providence, that things shall happen otherwise to you than they did before, or that your affairs shall be more prosperous. For the seed shall be prosperous — This in the Hebrew is, For the seed shall be of peace, which seems intended to express that they should have peaceable times, or be a seed or nation at peace. And, as ye were a curse — A standing form of imprecation; among the heathen — Who wished that their enemies might be as miserable as the Jews. This was to be changed into a blessing, to the contrary effect; May you be as happy as the Jews who are restored. See Grotius and Calmet. O house of Judah and house of Israel — By Israel may be understood here those of the ten tribes who returned to Judea with the two tribes of Judah and Benjamin. But the mentioning both Judah and Israel, which had been so long separated, shows that both the curse and the blessing here spoken of, in their ultimate sense, belong to the whole body of the Jews, who, as they are public instances of God’s judgments now, so shall they be hereafter of his blessings; namely, at the general restoration and conversion of that nation, to which several promises in this chapter relate.

Verse 12. 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.

Verses 11-13. But now I will not be as in the former days — But now, seeing that ye have proceeded in rebuilding my temple, I will order, by my divine providence, that things shall happen otherwise to you than they did before, or that your affairs shall be more prosperous. For the seed shall be prosperous — This in the Hebrew is, For the seed shall be of peace, which seems intended to express that they should have peaceable times, or be a seed or nation at peace. And, as ye were a curse — A standing form of imprecation; among the heathen — Who wished that their enemies might be as miserable as the Jews. This was to be changed into a blessing, to the contrary effect; May you be as happy as the Jews who are restored. See Grotius and Calmet. O house of Judah and house of Israel — By Israel may be understood here those of the ten tribes who returned to Judea with the two tribes of Judah and Benjamin. But the mentioning both Judah and Israel, which had been so long separated, shows that both the curse and the blessing here spoken of, in their ultimate sense, belong to the whole body of the Jews, who, as they are public instances of God’s judgments now, so shall they be hereafter of his blessings; namely, at the general restoration and conversion of that nation, to which several promises in this chapter relate.

Verse 13. 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.

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

Verses 11-13. But now I will not be as in the former days — But now, seeing that ye have proceeded in rebuilding my temple, I will order, by my divine providence, that things shall happen otherwise to you than they did before, or that your affairs shall be more prosperous. For the seed shall be prosperous — This in the Hebrew is, For the seed shall be of peace, which seems intended to express that they should have peaceable times, or be a seed or nation at peace. And, as ye were a curse — A standing form of imprecation; among the heathen — Who wished that their enemies might be as miserable as the Jews. This was to be changed into a blessing, to the contrary effect; May you be as happy as the Jews who are restored. See Grotius and Calmet. O house of Judah and house of Israel — By Israel may be understood here those of the ten tribes who returned to Judea with the two tribes of Judah and Benjamin. But the mentioning both Judah and Israel, which had been so long separated, shows that both the curse and the blessing here spoken of, in their ultimate sense, belong to the whole body of the Jews, who, as they are public instances of God’s judgments now, so shall they be hereafter of his blessings; namely, at the general restoration and conversion of that nation, to which several promises in this chapter relate.

Ver. 13. As ye were a curse among the heathen—so will I save you, and ye shall be a blessing. The jews have hitherto been abhorred for their extortion and deceit; but as soon as they shall embrace the gospel and the Saviour, the nations will rejoice over them as brethren, and help them in the Lord.

V. 14. I repented not-I did not fail to do it.

Verses 14, 15. As I thought to punish you — As my wisdom saw it to be fit and necessary to punish your nation; and I accordingly did punish it, when your fathers transgressed my laws in such a manner that my justice and wisdom could no longer suffer it; So again, &c. — So now my wisdom sees it to be fit, since you have been reformed by your sufferings, that I should be favourable to you, bestow my blessings upon you, and protect you from your enemies.

Verses 14, 15 emphasize once more the change in the divine purpose; verses 16, 17 call attention to the conditions which must be met, in order to realize the blessings which are the result of this change of attitude on the part of Jehovah. Punish — R.V., “do evil.” Not moral evil, but calamity (see on Amos 3:6). Jehovah determined to send calamities as punishment for their sins (Jeremiah 31:28). You — The houses of Israel and Judah (verse 13). Primarily the reference cannot be to the contemporaries of the prophet, since the judgment is said to have been called forth by their fathers’ sins. The prophet has in mind the calamity of the exile, from which his contemporaries had not yet fully recovered. I repented not — I allowed the judgment to take its course (see on Joel 2:13; compare Jeremiah 4:28). As Jehovah purposed to execute judgment and firmly adhered to his purpose, so he purposes now to restore his favor, and he will just as firmly adhere to the new purpose. Do well — The very opposite of do evil (verse 14); he will restore blessing and prosperity. Jerusalem… Judah — Though the blessings will reach all (verse 13), the prophets always represent Jehovah as sustaining a peculiarly close relation to Jerusalem and Judah (compare Zechariah 1:17; 2:12). Fear ye not — With the divine good will assured, no one can harm them.

V. 15. So-So with like steadiness of mind I have purposed to do well to you.

Verses 14, 15. As I thought to punish you — As my wisdom saw it to be fit and necessary to punish your nation; and I accordingly did punish it, when your fathers transgressed my laws in such a manner that my justice and wisdom could no longer suffer it; So again, &c. — So now my wisdom sees it to be fit, since you have been reformed by your sufferings, that I should be favourable to you, bestow my blessings upon you, and protect you from your enemies.

Verses 14, 15 emphasize once more the change in the divine purpose; verses 16, 17 call attention to the conditions which must be met, in order to realize the blessings which are the result of this change of attitude on the part of Jehovah. Punish — R.V., “do evil.” Not moral evil, but calamity (see on Amos 3:6). Jehovah determined to send calamities as punishment for their sins (Jeremiah 31:28). You — The houses of Israel and Judah (verse 13). Primarily the reference cannot be to the contemporaries of the prophet, since the judgment is said to have been called forth by their fathers’ sins. The prophet has in mind the calamity of the exile, from which his contemporaries had not yet fully recovered. I repented not — I allowed the judgment to take its course (see on Joel 2:13; compare Jeremiah 4:28). As Jehovah purposed to execute judgment and firmly adhered to his purpose, so he purposes now to restore his favor, and he will just as firmly adhere to the new purpose. Do well — The very opposite of do evil (verse 14); he will restore blessing and prosperity. Jerusalem… Judah — Though the blessings will reach all (verse 13), the prophets always represent Jehovah as sustaining a peculiarly close relation to Jerusalem and Judah (compare Zechariah 1:17; 2:12). Fear ye not — With the divine good will assured, no one can harm them.

V. 16. Judgment of truth-True judgment. Peace-That may restore, and settle peace among you. Gates-The places of judicature, where the judges sat.

Verse 16. Speak ye every man the truth] See Zechariah 7:9, 10.

Verses 16, 17. These are the things that ye shall do, &c. — But these my promises of good to you are conditional, and the performance of them will depend upon your observing the laws of justice and righteousness; Speak ye every man the truth to his neighbour — Let no one deceive another by guile or falsehood. Execute the judgment of truth — True judgment; and peace in your gates — Use all means to restore and establish peace among you. Or, Let those who have the administration of justice committed to their charge endeavour to search out the truth from the witnesses, in the trials which come before them; and decide according to the law, and do all in their power to uphold truth and integrity, and maintain the public peace. The judges, it is to be remembered, used to execute their office at the gates of each city, and therefore it is said here, Execute judgments, &c., in your gates. Let none of you imagine evil in your hearts — See note on Zechariah 7:10. And love no false oath — See note on Zechariah 5:3, 4. For all these are things which I hate — God, as he essentially, by his nature, loves that which is good and excellent, so must he hate that which is the contrary.

16, 17. The conditions on which these blessings may be secured are essentially the same as those proclaimed by the earlier prophets (see on Zechariah 7:9, 10). Speak… truth — Without truthfulness among its members no community can prosper permanently. Execute the judgment of truth and peace — Margin R.V., more literally, “judge truth and the judgment of peace.” Judge truth is equivalent to give true and righteous judgment (see on Zechariah 7:9); the judgment of peace is “such an administration of justice as tends to promote peace and establish concord between those who are at strife.” Some commentators omit the second truth as an erroneous repetition suggested by Zechariah 7:9. In your gates — The place where justice was administered (see on Amos 5:10; compare 2 Samuel 15:2; Deuteronomy 21:19). Let none… imagine evil — See on 7:10. Love no false oath — See on Zechariah 5:3. All these things Jehovah hates, and therefore he is bound to punish them (compare Amos 5:21).

Fasting and mourning will be changed into joy and glory, 18-23. The emphasis upon the real requirements of Jehovah and the promise of a speedy redemption (Zechariah 7:4; 8:17) would suggest a solution of the problem raised in Zechariah 7:3; in Zechariah 8:18-23, the prophet gives a direct answer: the fasts will give place to “joy and gladness and cheerful feasts” (19), because the blessing and favor of Jehovah will be restored to the people (20-23).

Verses 16, 17. These are the things that ye shall do, &c. — But these my promises of good to you are conditional, and the performance of them will depend upon your observing the laws of justice and righteousness; Speak ye every man the truth to his neighbour — Let no one deceive another by guile or falsehood. Execute the judgment of truth — True judgment; and peace in your gates — Use all means to restore and establish peace among you. Or, Let those who have the administration of justice committed to their charge endeavour to search out the truth from the witnesses, in the trials which come before them; and decide according to the law, and do all in their power to uphold truth and integrity, and maintain the public peace. The judges, it is to be remembered, used to execute their office at the gates of each city, and therefore it is said here, Execute judgments, &c., in your gates. Let none of you imagine evil in your hearts — See note on Zechariah 7:10. And love no false oath — See note on Zechariah 5:3, 4. For all these are things which I hate — God, as he essentially, by his nature, loves that which is good and excellent, so must he hate that which is the contrary.

16, 17. The conditions on which these blessings may be secured are essentially the same as those proclaimed by the earlier prophets (see on Zechariah 7:9, 10). Speak… truth — Without truthfulness among its members no community can prosper permanently. Execute the judgment of truth and peace — Margin R.V., more literally, “judge truth and the judgment of peace.” Judge truth is equivalent to give true and righteous judgment (see on Zechariah 7:9); the judgment of peace is “such an administration of justice as tends to promote peace and establish concord between those who are at strife.” Some commentators omit the second truth as an erroneous repetition suggested by Zechariah 7:9. In your gates — The place where justice was administered (see on Amos 5:10; compare 2 Samuel 15:2; Deuteronomy 21:19). Let none… imagine evil — See on 7:10. Love no false oath — See on Zechariah 5:3. All these things Jehovah hates, and therefore he is bound to punish them (compare Amos 5:21).

Fasting and mourning will be changed into joy and glory, 18-23. The emphasis upon the real requirements of Jehovah and the promise of a speedy redemption (Zechariah 7:4; 8:17) would suggest a solution of the problem raised in Zechariah 7:3; in Zechariah 8:18-23, the prophet gives a direct answer: the fasts will give place to “joy and gladness and cheerful feasts” (19), because the blessing and favor of Jehovah will be restored to the people (20-23).

Verse 18 is identical with verse 1. 19. The fast of the fourth month — The fast kept in commemoration of the capture of Jerusalem by Nebuchadnezzar on the ninth day of the fourth month (Jeremiah 39:2; 52:7). Fifth… seventh — See on Zechariah 7:4. Tenth — A fast held to commemorate the beginning of the siege on the tenth day of the tenth month (Jeremiah 39:1; 2 Kings 25:1). Joy… gladness,… cheerful feasts — The seasons commemorating the darkest events of Jewish history will become occasions of joy and festivity, because the new blessings of the divine grace will be so rich and so superior to those of the past that the Jews will entirely forget the sorrows of the past. But these blessings can be experienced only if the conditions laid down in verses 16, 17 are met, some of which the prophet reiterates. Love the truth and peace — They must exert their efforts on behalf of truthfulness and concord (see on verse 16).

V. 19. Thus saith the Lord-This verse is a final decision of the case: provided they do these things required, ver. 16, 17, then shall the fasting cease, and turn into joyful feasts. The fourth month-Wherein the city was taken by the Babylonians. The fifth-In which the temple was burnt. The seventh-Wherein Gedaliah was killed. The tenth-On the tenth day whereof the king of Babylon’s army sat down before the city.

Verse 19. The fast of the fourth month] To commemorate the taking of Jerusalem; 2 Kings 25:3; Jeremiah 39:2; 52:6, 7. The fast of the fifth] In memory of the ruin of the temple, 2 Kings 25:8; Jeremiah 52:12, 13.

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

The fast of the tenth] In commemoration of the siege of Jerusalem, which began on the tenth day of the tenth month; 2 Kings 25:1; Jeremiah 52:4; Ezekiel 24:1, 2; and see on Zechariah 7:3, 5. Cheerful feasts] Ye shall find all your evils so completely redressed, that these mournful fasts shall be turned into joyful feasts.

Verse 19. The fast of the fourth month and of the fifth, &c. — See the note on Zechariah 7:5. The siege of Jerusalem was begun in the tenth month, and in the fourth of the year following the city was taken. God here informs the people, by his prophet, in answer to the question proposed, chap. 7:3, that they might now disuse these fasts, and lay aside the mournful ceremonies with which they had been solemnized, the judgments, which had given occasion to them, being removed. Therefore — Rather, but, love the truth and peace — But take care to have a regard to truth in your dealings and conversation with each other; and cultivate a meek and peaceable disposition; which will be far more pleasing to God than any of your outward performances. Such divine instructions as these prepared men’s minds for the reception of the gospel. See Jeremiah 31:33.

V. 20. People-Multitudes.

Verse 20. There shall come people] Similar promises to those in Isaiah 2:3 and in Micah 4:1, 2. Many Gentiles, as well as Jews, will then be found devoting themselves to the Lord.

Verses 20-22. It shall yet come to pass, &c. — The design of this and the three following verses is evidently to show the high degree of estimation in which Jerusalem and the Jews would hereafter be held, by foreign nations, when those among them, who were piously disposed to worship Jehovah the true God, would come to worship him at Jerusalem, as a place of peculiar sanctity; and those who wanted protection would humbly sue to the Jews for it, convinced that the men of that nation were especial objects of divine favour. It must be observed, however, that though the prediction contained in these verses might, in the primary sense, refer to those times of the Jewish republic which should precede the coming of the Messiah, and to the proselytes, which should then be made to the Jewish religion; yet the expressions are such, that it can scarce be doubted that the times of the gospel are also and more especially intended, when many more, of various nations, should be brought to the knowledge of the true God, and engaged to worship him in an acceptable manner. There shall come people, and the inhabitants of many cities — Great multitudes of different cities and nations. Saying, Let us go speedily to pray before the Lord — The expressions allude to the Jews going up in companies to Jerusalem at the solemn feasts. I will go also — So every single person shall express his willingness to go along with them. Many people, &c., shall come to seek the Lord in Jerusalem — Understanding the words literally, we find the first-fruits of these mentioned Acts 2:10-12; but mystically Jerusalem means the church of Christ. To pray before the Lord — To perform all parts of gospel worship.

Ver. 20-22. There shall come people and inhabitants of many cities— saying, let us go speedily to pray before the Lord. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem. Daniel describes the fourth empire as exceedingly strong, that is, the power of the Roman nations, who embraced the christian religion. Churches were planted at a very early period in all their principal cities, and from them the sound of the gospel went forth into all the earth.

Verses 20-23 indicate the magnitude of the future glory. The manifestations of Jehovah will be so marvelous that they will impress even foreign nations with the reality of the power and supremacy of Jehovah, and will attract them to Jerusalem, where they may properly worship him (compare Isaiah 2:2-4; Micah 4:1-4; Jeremiah 16:19). People — Better, R.V., “peoples”; that is, whole nations. Many cities — Scattered throughout many lands. For “many” margin suggests “great,” that is, populous. Verse 21 describes the enthusiasm with which people will exhort one another to seek Jehovah (compare Isaiah 2:3). Pray — R.V., “entreat the favor.” See on Zechariah 7:2. Seek Jehovah — As in Amos 5:4 (see there). I will go also — Not an expression of determination on the part of Zechariah to go to Zion to witness the glorious scenes, but the reply of the other city to the exhortation of the first.

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

Verse 21. 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.

Verses 20-22. It shall yet come to pass, &c. — The design of this and the three following verses is evidently to show the high degree of estimation in which Jerusalem and the Jews would hereafter be held, by foreign nations, when those among them, who were piously disposed to worship Jehovah the true God, would come to worship him at Jerusalem, as a place of peculiar sanctity; and those who wanted protection would humbly sue to the Jews for it, convinced that the men of that nation were especial objects of divine favour. It must be observed, however, that though the prediction contained in these verses might, in the primary sense, refer to those times of the Jewish republic which should precede the coming of the Messiah, and to the proselytes, which should then be made to the Jewish religion; yet the expressions are such, that it can scarce be doubted that the times of the gospel are also and more especially intended, when many more, of various nations, should be brought to the knowledge of the true God, and engaged to worship him in an acceptable manner. There shall come people, and the inhabitants of many cities — Great multitudes of different cities and nations. Saying, Let us go speedily to pray before the Lord — The expressions allude to the Jews going up in companies to Jerusalem at the solemn feasts. I will go also — So every single person shall express his willingness to go along with them. Many people, &c., shall come to seek the Lord in Jerusalem — Understanding the words literally, we find the first-fruits of these mentioned Acts 2:10-12; but mystically Jerusalem means the church of Christ. To pray before the Lord — To perform all parts of gospel worship.

Ver. 20-22. There shall come people and inhabitants of many cities— saying, let us go speedily to pray before the Lord. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem. Daniel describes the fourth empire as exceedingly strong, that is, the power of the Roman nations, who embraced the christian religion. Churches were planted at a very early period in all their principal cities, and from them the sound of the gospel went forth into all the earth.

Verses 20-23 indicate the magnitude of the future glory. The manifestations of Jehovah will be so marvelous that they will impress even foreign nations with the reality of the power and supremacy of Jehovah, and will attract them to Jerusalem, where they may properly worship him (compare Isaiah 2:2-4; Micah 4:1-4; Jeremiah 16:19). People — Better, R.V., “peoples”; that is, whole nations. Many cities — Scattered throughout many lands. For “many” margin suggests “great,” that is, populous. Verse 21 describes the enthusiasm with which people will exhort one another to seek Jehovah (compare Isaiah 2:3). Pray — R.V., “entreat the favor.” See on Zechariah 7:2. Seek Jehovah — As in Amos 5:4 (see there). I will go also — Not an expression of determination on the part of Zechariah to go to Zion to witness the glorious scenes, but the reply of the other city to the exhortation of the first.

V. 22. In Jerusalem-Literally understood, you have the first fruits of them mentioned, Acts 2:10-12. Mystically, Jerusalem is the church of Christ. To pray-To perform all gospel-worship.

Verse 22. 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 Petræa, of Syria, &c.

Verses 20-22. It shall yet come to pass, &c. — The design of this and the three following verses is evidently to show the high degree of estimation in which Jerusalem and the Jews would hereafter be held, by foreign nations, when those among them, who were piously disposed to worship Jehovah the true God, would come to worship him at Jerusalem, as a place of peculiar sanctity; and those who wanted protection would humbly sue to the Jews for it, convinced that the men of that nation were especial objects of divine favour. It must be observed, however, that though the prediction contained in these verses might, in the primary sense, refer to those times of the Jewish republic which should precede the coming of the Messiah, and to the proselytes, which should then be made to the Jewish religion; yet the expressions are such, that it can scarce be doubted that the times of the gospel are also and more especially intended, when many more, of various nations, should be brought to the knowledge of the true God, and engaged to worship him in an acceptable manner. There shall come people, and the inhabitants of many cities — Great multitudes of different cities and nations. Saying, Let us go speedily to pray before the Lord — The expressions allude to the Jews going up in companies to Jerusalem at the solemn feasts. I will go also — So every single person shall express his willingness to go along with them. Many people, &c., shall come to seek the Lord in Jerusalem — Understanding the words literally, we find the first-fruits of these mentioned Acts 2:10-12; but mystically Jerusalem means the church of Christ. To pray before the Lord — To perform all parts of gospel worship.

Ver. 20-22. There shall come people and inhabitants of many cities— saying, let us go speedily to pray before the Lord. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem. Daniel describes the fourth empire as exceedingly strong, that is, the power of the Roman nations, who embraced the christian religion. Churches were planted at a very early period in all their principal cities, and from them the sound of the gospel went forth into all the earth.

Verse 22 is an emphatic repetition of the thought of verse 21, as is also verse 23. The Jews, now despised by the surrounding nations, will be honored in that day as mediators between these very nations and Jehovah, and they will be entreated by the former to secure the favor of their God. In great numbers the foreigners will crowd around the Jews, anxious to be admitted into fellowship with them, so that through them they may be admitted into fellowship with Jehovah. Ten men — An expression denoting an indefinite, moderately large number, like seven in Isaiah 4:1, and the colloquial a dozen. Shall take hold — Repeated for the sake of emphasis (compare Zechariah 6:10, 11); anxiously they will press forward to take hold. All languages — Should perhaps be read, “from all languages and all nations” (compare Isaiah 66:18); from nations speaking many different languages. Skirt — Literally, wing (compare Haggai 2:12); equivalent to border of the garment (Matthew 9:20). We will go — Better, cohortative, let us go. We have heard — Through the mighty works of Jehovah. God — Since the speakers are foreigners, they do not use the covenant name Jehovah.

V. 23. Ten men-That is, many men. All languages-No nation is any longer excluded. A Jew-To whom the gospel was first preached. We have heard-And now see, and are assured. That God-The true God, the only true God, whom to know is life eternal.

Verse 23. 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 Isaiah 3:6. 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. ZECHARIAH

Verse 23. In those days ten men — That is, many men, a definite number being put for an indefinite. Out of all languages of the nations — From many different and remote countries, no nation being any longer excluded; shall take hold of the skirt of him that is a Jew — Christians are sometimes called by the name of Jews, as being confessors of the true religion, and those to whom the promises, made to the fathers of the Jewish nation, chiefly belong. In this sense especially the word is here to be taken. To take hold of another is a gesture of entreating his friendly assistance: see the notes on Isaiah 3:6, and 4:1. The meaning of the passage, therefore, is, that the heathen should apply themselves to the Christians, particularly to Christian pastors and ministers, for instruction, in order to qualify themselves for admittance into the church.

Ver. 23. Ten men shall take hold of the skirt of him that is a jew. So eager shall the nations be to embrace the true religion, that they shall rush into the kingdom of heaven, and take it as it were with violence.

Verses 20-23 indicate the magnitude of the future glory. The manifestations of Jehovah will be so marvelous that they will impress even foreign nations with the reality of the power and supremacy of Jehovah, and will attract them to Jerusalem, where they may properly worship him (compare Isaiah 2:2-4; Micah 4:1-4; Jeremiah 16:19). People — Better, R.V., “peoples”; that is, whole nations. Many cities — Scattered throughout many lands. For “many” margin suggests “great,” that is, populous. Verse 21 describes the enthusiasm with which people will exhort one another to seek Jehovah (compare Isaiah 2:3). Pray — R.V., “entreat the favor.” See on Zechariah 7:2. Seek Jehovah — As in Amos 5:4 (see there). I will go also — Not an expression of determination on the part of Zechariah to go to Zion to witness the glorious scenes, but the reply of the other city to the exhortation of the first.