Exegetical and Hermeneutical Commentary of Zechariah 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.

9. by the mouth ] Rather, from the mouth. R. V.

the prophets, which were, &c.] Remember that “these words” of promise (e.g. Zec 8:3-8 supra) which you are hearing in “these days” are spoken to you by the same prophets who first urged you to the work, and whose earlier promises then made are already being fulfilled to you, Zec 8:10-11; Hag 2:15-19.

that the temple might be built ] Rather, even the temple, that it might he built, as R. V. This clause seems to be added to shew that it is not the first laying of the foundation, which was followed by no further progress (Ezr 3:10-12), but the vigorous resumption of the work, a second founding, as it were, with a view to building, in which “the prophets” (Ezr 5:1-2) bore so prominent a part, that is here referred to.

Fuente: The Cambridge Bible for Schools and Colleges

9 13. These verses, introduced by the phrase, Thus saith the Lord of hosts, and beginning and ending with the same words, Let your hands be strong, form one continuous exhortation to persevere in rebuilding the Temple. The exhortation is grounded upon a comparison of their condition, before and after the time when they began in earnest to build the house of the Lord. The improvement which had already taken place since that time should encourage them to go on building, cheered by fresh prophecies and promises from the mouth of the same prophets who had urged them to begin the work, and of Him whose messengers of good they were.

Fuente: The Cambridge Bible for Schools and Colleges

Let your hands be strong – The fulfillment of Gods former promises are the earnest of the future; His former providences, of those to come. Having then those great promises for the time to come, they were to be earnest in whatever meantime God gave them to do. He speaks to them, as hearing in these days, that is, that fourth year of Darius in which they apparently were, these words from the mouth of the prophets, which were in the day when the foundation of the house of the Lord was laid, the temple, that it might be built. Haggai was now gone to his rest. His voice had been silent for two years. But his words lived on. The fulfillment of what the prophets had then spoken in Gods Name, was a ground, why their hands should be strong, now and thereafter, for every work which God gave or should give them to do. Ribera: Some things are said to Jerusalem, that is, to the Jews, which belong to them only; some relate to what is common to them and the other members of the Church, that is, these who are called from the Gentiles. Now he speaks to the Jews, but not so as to seem to forget what he had said before. He would say, Ye who hear the words, which in those days when the temple was founded, Haggai and Zechariah spake, be strong and proceed to the work which ye began of fulfilling the will of the Lord in the building of the temple, and in keeping from the sins, in which ye were before entangled. For as, before ye began to build the temple, ye were afflicted with many calamities, but after ye had begun, all things went well with you, as Haggai said, so, if you cultivate piety and do not depart from God, ye shall enjoy great abundance of spiritual good Hag 2:15-19. Osorius: The memory of past calamity made the then tranquillity much sweeter, and stirred the mind to greater thanksgiving. He set forth then the grief of those times when he says;

Fuente: Albert Barnes’ Notes on the Bible

Zec 8:9-10

For before these days there was no hire for man

Society before the temple was built

A neglected temple always means a ruined society.

These words are not to be applied locally or parochially; they express an eternal and unchangeable principle: a neglected God is a frowning heaven, a frowning heaven is a desolated earth. We must more and more insist upon the importance of the religious spirit in its relation to policy and commerce and agriculture, and the whole mechanism and build and meaning of society. Unless we cultivate our own spirituality to a high degree we may soon be tempted to forego this argument, or allow ourselves to be victimised into the belief that it is not an argument but a sentiment. The first thing which the Christian man has to do is to keep up his spirituality to the very highest point. By keeping up spirituality I mean the cultivation of that insight which sees more than surface, more than so called phenomena; that penetrating insight that sees behind all these things a Spirit, a Providence, ruling, moulding, and directing all things. We walk by faith, not by sight: Lord, increase our faith! We see nothing as it really is; the reality is beyond the appearance. Why be satisfied with the door? smite it that it may fly open, and let the opening door be an invitation to enter and partake of the hospitality of God. Always in Biblical history, when men turned from God, God turned away from them: Therefore it has come to pass: therefore I scattered them with a whirlwind among all nations: he that honoureth Me I will honour, he that despiseth Me I will lightly esteem. This is not arbitrary, this is not the changeable rule of a changeable court; this is simply the utterance of an eternal necessity. The sun says, He that will not have me shall have darkness and death. Is the sun cruel? Nay, the sun is clement and pitiful by announcing that fact; the sun offers its dower of light and warmth and comfort. So when we speak in Gospel words about the wicked being driven away in his wickedness, and about man neglecting to build the temple, and therefore having no harvest to reap, we are not delivering the arbitrary decrees of some fancy created Jove; we are announcing the law of the universe, whoever made it. (Joseph Parker, D. D.)

A Divine call to a Divine work

The call is urged on two considerations–

I. The wretchedness consequent on the neglect of duty. They were then destitute of three elements essential to the well-being of any people.

1. Industry. There was no hire for man, nor any hire for beast. The people were purposeless, lazy, and in a state of general lethargy and collapse. No great project inspired their interest, engrossed their attention, enlisted and marshalled their powers. The lack of industry is a curse to any people; it is an injury to health, as well as an obstruction to material and social progress. Another element of well-being of which they were destitute was–

2. Peace. Neither was there any peace to him that went out or came in because of the affliction. The lack of earnest occupation naturally led to intestine broils and contentions. Nothing is more natural and more common than for people without employment to wrangle and dispute with one another. Men who are full of business have no time to quarrel.

3. Social unity. For I set all men everyone against his neighbour.

II. The improvement which ensues on the resumption of duty. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. For the seed shall be prosperous, etc. This means, but now, as you have resumed the work and rebuilt the temple, I will bless you. There are three blessings here promised.

1. Temporal prosperity. For the seed shall be prosperous, etc. Material nature is in the hands of God, and He can at any moment make it a curse or a blessing to men. Here He promises to make it a blessing.

2. Social usefulness. On the resumption of the great duty which Heaven had enjoined on these returned captives they should be a blessing,

3. Divine favour Where there was Divine displeasure there would be Divine favour. (Homilist.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Let your hands be strong; be of good courage, and hearten on each other to the expectation of Gods 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 Gods command and your duty.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9-13. All adversities formerlyattended them when neglecting to build the temple: but now Godpromises all blessings, as an encouragement to energy in the work.

hands . . . strongbeof courageous mind (2Sa 16:21),not merely in building, but in general, as having such brightprospects (Zec 8:13, c.).

these daysthe timethat had elapsed between the prophet’s having spoken “thesewords” and the time (Zec 8:10compare Hag 2:15-19)when they set about in earnest restoring the temple.

the prophetsHaggai andZechariah himself (Ezr 5:1;Ezr 5:2). The same prophets whopromised prosperity at the foundation of the temple, now promisedstill greater blessings hereafter.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

m The true reading of these words, according to the accents, is, “Thus saith the Lord [of hosts:] let your hands be strong, that hear in those days these words: [out of] the prophets, [I say, ye have heard], that, from the day the house of the Lord of hosts shall be founded, the temple [should be continued] to be built.” So Reinbeck. De Accent. Heb. p. 453.

Fuente: John Gill’s Exposition of the Entire Bible

After these promises the prophet admonishes the people to be of good courage, because the Lord will from henceforth bestow His blessing upon them. Zec 8:9. “Thus saith Jehovah of hosts, Let your hands be strong, ye that hear in these days these words from the mouth of the prophets, on the day that the foundation of the house of Jehovah of hosts was laid, the temple, that it may be built. Zec 8:10. For before those days there were no wages for the men, and no wages of cattle; and whoever went out and in had no peace because of the oppressor: and I drove all men, one against the other. Zec 8:11. But now I am not as in the former days to the remnant of this people, is the saying of Jehovah of hosts. Zec 8:12. But the seed of peace, the vine, shall yield its fruit, and the land shall yield its produce, and the heaven give its dew; and to the remnant of this people will I give all this for an inheritance.” Having the hands strong, is the same as taking good courage for any enterprise (thus in Jdg 7:11; 2Sa 2:7, and Eze 22:14). This phrase does not refer specially to their courageous continuation of the building of the temple, but has the more general meaning of taking courage to accomplish what the calling of each required, as Zec 8:10-13 show. The persons addressed are those who hear the words of the prophets in these days. This suggests a motive for taking courage. Because they hear these words, they are to look forward with comfort to the future, and do what their calling requires. The words of the prophets are the promises which Zechariah announced in Zec 8:2-8, and his contemporary Haggai in ch. 2. It will not do to take the plural in a general sense, as referring to Zechariah alone. For if there had been no prophet at that time beside Zechariah, he could not have spoken in general terms of prophets. By the defining phrase, who are or who rose up at the time when the foundation of the temple was laid, these prophets are distinguished from the earlier ones before the captivity (Zec 7:7, Zec 7:12; Zec 1:4), and their words are thereby limited to what Haggai and Zechariah prophesied from that time downwards. does not stand for (Hitzig), but yom is used in the general sense of the time at which anything does occur or has occurred. As a more precise definition of the word is added, to show that the time referred to is that in which the laying of the foundation of the temple in the time of Cyrus became an eventful fact through the continuation of the building. In Zec 8:10. a reason is assigned for the admonition to work with good courage, by an exhibition of the contrast between the present and the former times. Before those days, sc. when the building of the temple was resumed and continued, a man received no wages for his work, and even the cattle received none, namely, because the labour of man and beast, i.e., agricultural pursuits, yielded no result, or at any rate a most meagre result, by no means corresponding to the labour (cf. Hag 1:9, Hag 1:9-11; Hag 2:16, Hag 2:19). The feminine suffix attached to refers with inexactness to the nearest word , instead of the more remote (cf. Ewald, 317, c). In addition to this, on going out and coming in, i.e., when pursuing their ordinary avocations, men came everywhere upon enemies or adversaries, and therefore there was an entire absence of civil peace. is not an abstract noun, “oppression” (lxx, Chald., Vulg.), but a concrete, “adversary,” oppressor, though not the heathen foe merely, but, as the last clause of Zec 8:10 shows, the adversaries in their own nation also. In the is not a simple copula, but the consec. with the compensation wanting, like wa’agaareesh in Jdg 6:9 (cf. Ewald, 232, h); and , to send, used of a hostile nation, is here transferred to personal attacks on the part of individuals.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Encouraging Prospects.

B. C. 517.

      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.   10 For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.   11 But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts.   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.   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.   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:   15 So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.   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:   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.

      God, by the prophet, here gives further assurances of the mercy he had in store for Judah and Jerusalem. Here is line upon line for their comfort, as before there was for their conviction. These verses contain strong encouragements with reference to the difficulties they now laboured under. And we may observe,

      I. Who they were to whom these encouragements did belong–to those who, in obedience to the call of God by his prophets, applied in good earnest to the building of the temple (v. 9): “Let your hands be strong, that are busy at work for God, you that hear in these days these words by the mouth of the prophets, and are not disobedient to them as your fathers were, in the former days, to the words of those prophets that were sent to them. You may take the comfort of the promises, and shall have the benefit of them, who have obeyed the precepts given you in the day that the foundation of the house of the Lord was laid, when you were told that, having begun with it, you must go on, that the temple might be built; God told you that you must go on with it, and you have laboured hard at it for some time, in obedience to the heavenly vision. Now you are those whose hands must be strengthened and whose hearts must be comforted, with these precious promises; to you is the word of this consolation sent.” Note, Those, and those only, that are employed for God, may expect to be encouraged by him; those who lay their hands to the plough of duty shall have them strengthened with the promises of mercy; and those who avoid their fathers’ faults, not only cut off the entail of the curse, but have it turned into a blessing.

      II. What the discouragements were which they had hitherto laboured under, v. 10. These are mentioned as a foil to the blessings God was now about to bestow upon them, to make them appear the more strange, to the glory of God, and the more sweet, to their comfort. The truth was the times had long been very bad, and the calamities and difficulties of them were many and great. 1. Trade was dead; there was nothing to be done and therefore nothing to be got. Before these days of reformation began there was no hire for man, nor any hire for beasts. The fruits of the earth (though it had long lain fallow, and therefore, one would think, should have been the more fertile) were thin and poor, so that the husbandman had no occasion to hire harvest people to reap his corn, nor teams to carry it home, for he could be scarcely said to have any. Merchants had no goods to import or export, so that they needed not to hire either men or beasts; hence the poor people, who lived by their labour, had no way of getting bread for themselves and their families. 2. Travelling was dangerous, so that all commerce both by sea and land was cut off; nay, none durst stir abroad so much as to visit their friends, for their was no peace to him that went out, or came in, because of the affliction. The Samaritans, and Ammonites, and their other evil neighbours, made inroads upon them in small parties, and seized all they could lay their hands on; the roads were infested with highwaymen, and both city and country with housebreakers; so that neither men’s persons nor their goods were safe at home or abroad. 3. There was no such thing as friendship or good neighbourship among them: I set all men every one against his neighbour. In this there was a great deal of sin, for these wars and fightings came from men’s lust, and this God was not the author of; but there was in it a great deal of misery also, and so God was in it a just avenger of their disobedience to him; because they were of an evil spirit towards him, a spirit of contradiction to his laws, God sent among them an evil spirit, to make them vexatious one to another. Those that throw off the love of God forfeit the comfort of brotherly love.

      III. What encouragement they shall now have to proceed in the good work they are about, and to hope that it shall yet be well with them: “Thus and thus you have been harassed and afflicted, but now God will change his way towards you, v. 11. Now that you return to your duty God will comfort you according to the time that he has afflicted you; the ebbing tide shall flow again.” 1. God will not proceed in his controversy with them; I will not be to them as in the former days. Note, It is with us well or ill according as God is to us; for every creature is that to us which he makes it to be. And, if we walk not contrary to God as in the former days, he will not walk contrary to us as in the former days; for it is only with the froward that he will wrestle. 2. They shall have great plenty and abundance of all goods things (v. 12): The seed sown shall be prosperous, and yield a great increase; the vine shall give her fruit, which makes glad the heart, and the ground its products, which strengthen the heart; they shall have all they can desire, not only for necessity, but for ornament and delight. The heavens shall give their dew, without which the earth would not yield her increase, which is a constant intimation to us of the beneficence of the God of heaven to men on earth and of their dependence on him. It is said of a sweeping rain that it leaves no food (Prov. xxviii. 3); but here the gentle dew waters the earth, that it may give seed to the sower and bread to the eater. And thus God will cause the remnant of this people to possess all these things. They are but a remnant, a residue, very few, one would think scarcely worth looking after; but, now that they are at work for God, he will take care that they shall want nothing which is fit for them. This confirms what the prophet’s colleague had said, a little before (Hag 2:16; Hag 2:19), From this day will I bless you. Note, God’s people, that serve him faithfully, have great possessions. “All is yours, for you are Christ’s.” 3. They shall recover their credit among their neighbours (v. 13): You were a curse among the heathen. Every one censured and condemned them, spoke ill of them, and wished ill to them, upon the account of the great disgrace that they were under; some think that they were made a form of execration, so that if a man would load his enemy with the heaviest curse he would say, God make thee like a Jew! “But now, I will save you, and you shall be a blessing. Your restoration shall be as much taken notice of to your honour as ever your desolation and dispersion were to your reproach; you shall be applauded and admired as much as ever you were vilified and run down, shall be courted and caressed as much as ever you were slighted and abandoned.” Most men smile or frown upon their neighbours according as Providence smiles or frowns upon them; but those whom God plainly blesses as his own, shows favour to and puts honour upon, we ought also to respect and be kind to. The blessed of the Lord are the blessing of the land, and should be so accounted by us. This is here promised to the house both of Israel and Judah; for many of the ten tribes returned out of captivity with the two tribes, and shared with them in those blessings; and, it is probable, besides what came at first, many, very many, flocked to them afterwards, when they saw their affairs take this turn. 4. God himself will determine to do them good, Zec 8:14; Zec 8:15. All their comforts take rise from the thoughts of the love that God had towards them, Jer. xxix. 11. Compare these promises with the former threatenings. (1.) When they provoked him to anger with their sins, he said that he would punish them, and so he did; it was his declared purpose to bring destroying judgments upon them, and, because they repented not of their rebellions against him, he repented not of his threatenings against them, but let the sentence of the law take its course. Note, God’s punishing sinners is never a sudden and hasty resolve, but is always the product of thought, and there is a counsel in that part of the will of God. If the sinner turn not, God will not turn. (2.) Now that they pleased him with their services; he said that he would do them good; and will he not be as true to his promises as he was to his threatenings? No doubt he will: “So again have I thought to do well to Jerusalem in those days, when you begin to hearken to the voice of God speaking to you by his prophets; and these thoughts also shall be performed.”

      IV. The use they are to make of these encouragements.

      1. Let them take the comfort which these promises give to them: Fear you not (v. 15); let your hands be strong (v. 9); and both together (v. 13), Fear not, but let your hands be strong. (1.) The difficulties they met with in their work must not drive them from it, nor make them go on heavily in it, for the issue would be good and the reward great. Let this therefore animate them to proceed with vigour and cheerfulness. (2.) The dangers they were exposed to from their enemies must not terrify them; those that have God for them, engaged to do them good, need not fear what man can do against them.

      2. Let them do the duty which those promises call for from them, Zec 8:16; Zec 8:17. The very same duties which the former prophets pressed upon their fathers from the consideration of the wrath threatened (Zec 7:9; Zec 7:10) this prophet presses upon them from the consideration of the mercy promised: “Leave it to God, to perform for you what he has promised, in his own way and time, but upon condition that you make conscience of your duty. These are the things then that you shall do; this is your part of the covenant; these are the articles which you are to perform, fulfil, and keep, that you may not put a bar in your own door and stop the current of God’s favours.” (1.) “You must never tell a lie, but always speak as you think, and as the matter is, to the best of your knowledge: Speak you every man the truth to his neighbour, both in bargains and in common converse; dread every word that looks like a lie.” This precept the apostle quotes (Eph. iv. 25), and backs it with this reason, We are members one of another. (2.) Those that are entrusted with the administration of public justice must see to it, not only that none be wronged by it, but that those who are wronged be righted by it: Execute the judgment of truth and peace in your gates. Let the judges that sit in the gates in all their judicial proceedings have regard both to truth and to peace; let them take care to do justice, to accommodate differences, and to prevent vexatious suits. It must be a judgment of truth in order to peace, and making those friends that were at variance, and a judgment of peace as far as is consistent with truth, and no further. (3.) No man must bear malice against his neighbour upon any account; this is the same with what we had ch. vii. 10. We must not only keep our hands from doing evil, but we must watch over our hearts, that they imagine not any evil against our neighbour, Prov. iii. 29. Injury and mischief must be crushed in the thought, in the embryo. (4.) Great reverence must be had for an oath, and conscience made of it: “Never take a false oath, nay, love no false oath; that is, hate it, dread it, keep at a distance from it. Love not to impose oaths upon others, lest they swear falsely; love not that any should take a false oath for your benefit, and forswear themselves to do you a kindness.” A very good reason is annexed against all these corrupt and wicked practices: “For all these are things that I hate, and therefore you must hate them if you expect to have God your friend.” These things here forbidden are all of them found among the seven things which the Lord hates, Prov. vi. 16-19. Note, We must forbear sin, not only because God is angry at it, and therefore it is dangerous to us, but because he hates it, and therefore it ill becomes us and is a very ungrateful thing.

Fuente: Matthew Henry’s Whole Bible Commentary

The People To Heed Their Present Prophets

Verses 9-19:

To Hold Haggai And Zechariah

Verse 9 relates that the Lord called upon the people of the returned remnant of Judah and Israel to let their hands be strong or courageous as they were challenged by their prophets of the day, Haggai and Zechariah, in those days that the foundation of the temple was laid and the people called upon to complete building of it as the house of the Lord, 2Sa 16:21; Hag 2:4; Ezr 3:12; Hag 2:15-19; Ezr 5:1-2. Their adversity for disobedience was followed by courage to build, 2Sa 16:21.

Verse 10 reminds the remnant that before the time they again proceeded to rebuild the temple, v. 9, while the temple lay neglected, there was no prosperity, no produce of the field sufficient to repay man or beast for his labor, Hag 1:6; Hag 1:9-10; Hag 2:16-19; Nor was there any civil peace or tranquillity in the land, for anyone to do business, at home or abroad, 2Ch 25:5. For the Lord had set the hand of every man’s neighbor broiling against him, even back in their own land. Their foes weakened and discouraged the returned remnant in their own land, as they neglected rebuilding their temple, Ezr 4:1; Ezr 4:4.

Verse 11 then comforts, encourages, and assures the Jewish remnant in Jerusalem, that the Lord will not permit their foes to disturb them, as they put Him first in completing their temple of worship, before they sought to rebuild their land. It is Old Testament testimony that those who put the Lord first will be cared for by the Lord, Mat 6:33; Pro 3:3-5; Luk 6:38.

Verse 12 pledges prosperity to the obedient of the Lord:

a) As the vine gives her fruit, Hos 2:21-22; Hag 2:19; Joh 15:16.

b) The ground, fields give their increase in productivity, Gal 6:7-8.

c) The heavens give off their dew, in dry land where rains were rare.

d) And the Lord causes His people to possess all these things, Isa 61:7; Mat 6:33; 1Ti 4:8.

Verse 13 prophesies that as the houses of Judah and Israel had’ been a curse among the heathen in dispersion, in Assyria, Persia, and Babylon, so would the Lord save or deliver them, so that they should become a blessed people and a blessing to Him, as prophetically pledged, Gen 12:2; Gen 48:20; Rth 4:11-12; Isa 19:24-25; Zep 3:20; Hag 2:19. See also the idea that the Jews are to be a source of blessing to the Gentiles, Mic 5:7; Zep 3:20. Based on the integrity of God, who can not lie, Rom 3:3-4; they are called upon to have no fear, but let their hands of service be strong, Deu 20:3-4; Eph 6:10.

Verse 14 recounts the Lord’s assurance to Zechariah to relate to the remnant of the Jews, that as surely as He purposed to punish their fathers when they provoked Him so long, (and He did) and He had not failed to punish them, Hag 2:5; Mat 25:31-32; God repented not, did not turn from His purpose to punish, because they did not turn from their sins, 2Ch 36:16; Psa 18:26.

Verse 15 explains that even so, or after a similar manner, he had purposed to do well in Jerusalem, and to the house of Judah because of her obedience in putting Him first in rebuilding the temple, as a national center of Divine worship, around which to rebuild their land, 1Sa 15:22-23. Again they are called on to fear not, v. 13; Jer 31:28; As also expressed Luk 12:32; Rom 8:15; 1Jn 4:18.

Verse 17 calls upon those who are the building remnant to:

1) Speak every man the truth, or only “true things,” to his neighbor; Not that they were not also to be truthful to foreigners, but it was a more aggravating sin to lie or deceive their own brethren, Pro 12:19; Pro 19:9; Eph 5:25.

2) They too were charged to administer justice in truth and peace, in matters of judgment in their gates, before the people, where courts of judication were held in the east.

Verse 17 further charges them to avoid imagining evil in their hearts against their neighbor, their own brethren, Gen 6:5; Pro 3:29; These were charged to love no false oath because the Lord asserted that he hated all these kind of things, Ecc 5:4-5. See also Psa 5:5-6; Psalms 16. Such was also expressed in His abstract law, the ten commandments, Exodus ch. 20.

Verse 18 states the repeated refrain from Zechariah that what he spoke and here wrote was not his own, but “The Word of the Lord,” through his prophetic mouthpiece, “true from the beginning,” Psa 119:160; Luk 24:25; Luk 24:27; 2Pe 1:21.

Verse 19 affirms that the Lord of hosts had declared, for the benefit of the Jewish remnant, that the fast of the fourth, fifth, seventh, and tenth month (July, August, October and January) should be a fast of joy and gladness and cheerful feasts (followed by set feasts) to the house of Judah. On the basis of this assurance they are called upon to love the truth and peace, Jer 52:6; Jer 41:1; Isa 35:10. They were to live in harmony among themselves.

Fuente: Garner-Howes Baptist Commentary

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)

(84) The verse may be thus rendered—

Thus saith Jehovah of hosts, Strengthened be your hands, Who hear in these days Those very words from the mouth of the Prophets, Which ye heard in the day of founding the house Of Jehovah of Hosts, the temple, that it might be built.

As in a former instance, chapter 2:4, [ אלה ], repeated, should be rendered “these” and “those.” Blayney borrows after “which” the verb “ye heard,” from the former line; but Henderson considers [ דברו ] to be understood, “which were spoken.” The former is the most obvious. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.]

Zec. 8:9.] Adversity followed neglect of duty, now blessings promised to create courage. Hands] With such bright prospects be energetic and active (2Sa. 16:21). These words] of consolation and encouragement from Haggai and Zechariah.

Zec. 8:10.] A reason for courage in work. No hire] The labour of man and beast little or nothing; agricultural results meagre (cf. Hag. 1:6; Hag. 1:9-11; Hag. 2:16-19). Neither peace] None free from the enemy in the ordinary pursuits of life; intestine broils and contentions prevailed everywhere.

Zec. 8:11. Now] a vivid contrast, blessings for obedience in building the temple.

Zec. 8:12. Seed] will be healthy and not fail to yield abundance (Hos. 2:21-22). Dew] beneficial, especially in hot climates, where rain is scarce. Future abundance will compensate for the drought and scarcity of the past [Jerome].

Zec. 8:13.] All the blessings summed up in this verse. The formula, to be a curse among the nations, is to be interpreted according to Jer. 24:9; Jer. 25:9; Jer. 42:18; 2Ki. 22:19, as equivalent to being the object of a curse, i.e. so smitten by God as to serve as the object of curses. In harmony with this, the phrase to become a blessing is equivalent to being so blessed as to be used as a benedictory formula (cf. Gen. 48:22; Jer. 29:22). This promise is made to the remnant of Judah and Israel, and therefore of all the twelve tribes, who are to become partakers of the future salvationin undivided unity (cf. ch. Zec. 9:10; Zec. 9:13; Zec. 10:6; Zec. 11:14) [Keil]. The ground upon which this promise rests is given in Zec. 8:14-15, and it is closed in Zec. 8:16-17 by the addition of the condition upon which it is fulfilled.

Zec. 8:14. Repented not] Just as the threatening did not fail, neither shall the promise.

HOMILETICS

COURAGE IN DUTY.Zec. 8:9-15

The prophet now urges the people to be courageous in their work. Adversity formerly attended them for neglect of duty, but God will henceforth bestow blessings, which are but the earnest of greater ones which await those who return to God. The grounds for courage are distinctly given.

I. The words of the prophets. Ye that hear in these days these words by the mouth of the prophets. Ever since they had commenced to build God had exhorted them in their work and assured them that it would be finished. Special messengers sent to stir us up and predict success ought to encourage. It is a privilege to hear the prophets, and a sure way to prosperity to believe them (2Ch. 20:20).

II. The prospect of better days. Before, they were hindered in their work; man and beast laboured in vain. But bright is the future if they will be strong.

1. Great rewards for labour. There was no hire for man, nor hire for beast. Produce was expected, waited for, but came not (Hag. 1:10). Man must be disappointed with the lesser things of life before he can comprehend the full value of the greater [Bulwer Lytton].

2. Abundant temporal prosperity. The seed will be healthy and the harvests fruitful. The earth will give its increase and the heaven its dew. No failure nor famine, no poverty nor distress. There will be seed to the sower and bread to the eater.

3. Entire security from foes. Neither discord within nor invasion without will disturb their peace and security. They will dwell together in unity and labour without fear. Their disposition will be peaceful and their country secure. Peace is rarely denied to the peaceful [Schiller].

4. Complete reversal of fortunes. I will not be unto the residue of this people as in the former days. If we return to duty God will visit us in favour. The curse shall be turned into a blessing, and we shall be saved from dispersion and dishonour. God will dwell with us without fear and reproach. I know the thoughts that I think towards you, saith the Lord; thoughts of peace, and not of evil.

III. The pledge of Gods help. Again have I thought in these days to do well unto Jerusalem. God had determined, purposed to help.

1. Gods word is explicit. Fear not, let your hands he strong. Fear makes the heart faint, and when the heart is feeble the hands can never be strong. When the spirit is timid and irresolute we have neither energy in body nor mind to work. Confidence will brace up the energies, and the joy of the Lord will be our strength.

2. Gods faithfulness is unchangeable. His word was true to the fathers. He repented not. If faithful to his threatenings, will he not be to his promises? Punishment long suspended came at length. Those who would not hear were made to feel that Gods denunciations were not empty words. So all that God is, and all that God has, are alike pledged in the promises of his covenant, says Wardlaw, to do good to his confiding and obedient people. Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

PAST AND PRESENT, OR ONCE A CURSE AND NOW A BLESSING.Zec. 8:13

These words apply to all the tribes of Israelhave been partially fulfilled. For generations Jews have been cursed by all people, but a more glorious accomplishment will be in the future. They might be taken literally, but apply them in another sense.

I. Gods people have once been a curse.

1. When unconverted. many were a curse in their influence and example. Their lives, if not openly wicked, were a hindrance to everything good. One sinner destroyeth much good.

2. When chastised by God they were in a sense cursed. From the first a curse and a blessing were set before Israel, and the result was according to their choice (Deu. 11:26; Deu. 30:1). But Gods people disobey, and are corrected by sufferings.

3. When persecuted they are cursed. They are ridiculed for their profession, and often become a by-word and a proverb (Jer. 24:9). They are thought to be stricken, smitten of God, and afflicted. Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us (Psa. 44:13-14).

II. Gods people are now a blessing. Ye shall be a blessing.

1. They are blessed in their own experience. They are renewed and forgiven. They enjoy the presence and the favour of God. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

2. They are the means of blessing others. In their influence and example, prayers and efforts, good men are a blessing. As the Jew was a source of blessing to the Gentile, so is the Christian to the world. I will bless thee and make thy name great, and thou shalt be a blessing.

HOMILETIC HINTS AND SUGGESTIONS

Zec. 8:9.

1. The privilege. Hearing the words of the prophets.
2. The duty. Let your hands be strong. Those only who are employed for God may expect to be encouraged by him; those who lay their hands to the plough of duty shall have them strengthened with the promises of mercy.

Zec. 8:10.

1. Those who neglect Gods work will not always succeed in their own. There was no hire for man. Neither can they always expect peace and prosperity. There was no peace to him that went out.
2. Outward troubles and civil discord may be judgments from God, in which his hand should be specially recognized. I set all men, &c. Gods holy hand hath a special stroke in the Churchs afflictions, whosoever be the instrument. Herein is all-disposing Providence not only permissive, but active. I make peace and create evil, that is, war and contention (Isa. 45:7), which is called evil by a speciality, as including all evils. This God doth

1. By letting loose Satan upon them (that great kindle-coal and make-bate of the world) to raise jealousies, heart-burnings, and discontents between them.
2. By giving them up to the lusts and corruptions of their own wicked hearts.
3. By giving occasions of enraging them more and more one against another [Trapp].

Zec. 8:11. I will cause. Whereas people are apt to attribute too much to means and second causes of plenty and prosperity, God assumes the honour of all to himself. Rain and fruitful seasons are his gift (Act. 14:17). He resolveth the genealogy of corn and wine unto himself (Hos. 2:22); and both here and elsewhere he giveth us to know that the reward of religion is abundance of outward blessings, which yet are not always entailed to godliness, to the end that it may be admired for itself, and not for these transitory trappings [Trapp].

Zec. 8:14-15. Past sorrows pledges of future good. How?

1. Because past sorrows inflicted to prevent future evil.
2. Because past sorrows prove Gods unchangeable purpose and love. So have I turned and purposed, &c. The illustrations of Gods severity will be surpassed by those of his goodness [Lange]. His chastisements were the earnest of his mercies, for they too were an austere form of his love [Pusey].

Fear not.

1. Grounds of apprehension.
2. Grounds of confidence.

ILLUSTRATIONS TO CHAPTER 8

Zec. 8:9. Strong.

Fear is the virtue of slaves: but the heart that loveth is willing [Longfellow].

Zec. 8:10-12. Fruit. Interesting and lovely as the green fields in their luxuriant riches must ever be, to the eye of faith and devotion they are even more so. Did we accustom ourselves to associate with their beauty the superintending providence of God, as well as the subordinate art and labour of man, they would possess an interest and a loveliness which the mere lover of nature never knew. The sweetest landscape is improved by the presence of animated objects, which impart a liveliness, an interest, as it were, an existence, to the whole. What increased force and interest are added to it by the presence, so to speak, of the living God [Palin].

Zec. 8:13. Curse.

A curse is like a cloud,it passes [Bailey].

Zec. 8:14-15. Do well. God is goodness itself; and whatsoever is good is of him [Sir P. Sidney]. God has been pleased to prescribe limits to his own power, and to work his ends within these limits [Paley].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

THE FOURTH STATEMENT . . . Zec. 8:9-13

RV . . . Thus saith Jehovah of hosts: Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of Jehovah of hosts was laid, even the temple, that it might be built. For before those days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in, because of the adversary: for I set all men every one against his neighbor. But now I will riot be unto the remnant of this people as in the former days, saith Jehovah of hosts. For there shall be the seed of peace; the vine shall give its fruit, and the ground shall give its increase, and the heavens shall give their dew; and I will cause the remnant of this people to inherit all these things. And it shall come to pass that, as ye were a curse among the nations, 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.

LXX . . . Thus saith the Lord Almighty; Let your hands be strong, ye that hear in these days these words out of the mouth of the prophets, from the day that the house of the Lord Almighty was founded, and from the time that the temple was built. For before those days the wages of men could not be profitable, and there could be no hire of cattle, and there could be no peace by reason of the affliction to him that went out or to him that came in: for I would have let loose all men, every one against his neighbour. But now I will not do to the remnant of this people according to the former days, saith the Lord Almighty. But I will shew peace: the vine shall yield her fruit, and the land shall yield her produce, and the heaven shall give its dew: and I will give as an inheritance all these things to the remnant of my people. And it shall come to pass, as ye were a curse among the nations, O house of Juda, and house of Israel; so will I save you, and ye shall be a blessing: be of good courage, and strengthen your hands.

COMMENTS

(Zec. 8:9-10) Before the blessed state described in the third statement can become reality the people must get to work with their hands and build the temple. There will be little prosperity in the land until this is accomplished. Their labour will be all in vain and they will be constantly at odds with one another until they have finished the task the Lord, through His prophets, has set before them. (cp. Hag. 1:6-11)

(Zec. 8:11-12) Once the temple has been rebuilt the promised blessed conditions will be forthcoming. Gods relationship to the restored remnant will then be different than it is now in their hesitancy to rebuild, different than it has been during the centuries of their rebellion and punishment. Rather than chastisement, He will heap upon them the blessings of the land.

(Zec. 8:13) Again the ecstasy of blessing blends forward into a Messianic prediction. Israel, who have been a curse among the nations shall be saved and become a blessing.

Here, in capsule form, is a statement of Gods covenant purpose in the Jewish people. The term house of Judah is that from which we derive the term Jew. The term Israel is the term which stresses the covenant relationship of the Jews to Jehovah.
The remnant of the Jewish race has returned to the land promised by God in the establishment of the covenant. As the remainder of the race they have been saved (or will be upon completion of the temple).
The remnant was also the remainder of the covenant people. As such they would be saved in a much greater way with the coming of the Messiah. At that point they would be a blessing.

Here, at the beginning of their restored national life, is the same covenant terminology which has marked every other beginning in the history of this people. In the call of Abraham, when the covenant was voiced for the first time, God had made the promise to him in words identical to these (Gen. 12:2). In the same statement, God had made it clear to Abraham that the blessing was intended for the whole human race. (Gen. 12:3)

In the soliloquy recorded in Gen. 18:17 -ff, God reaffirms this covenant purpose in very similar language. (Zec. 8:18)

To Isaac God spoke similarly, as the covenant passed from the first to the second generation. (Gen. 26:4)

When the covenant was reaffirmed to Jacob, the language was the same. (Gen. 28:14)

It was this promise that God remembered when He was about to lead Jacobs progeny out of Egypt. (Exo. 2:24) The progeny accepted this covenant as the condition upon which they would become a peculiar treasure to Jehovah, and a nation of priests. (Exo. 19:5-6)

Now the remnant, upon taking up residence in the land once more, once more becoming a nation of priests in the restored temple, are reminded very pointedly that the reason for their existence has to do with their relationship to Gods purpose in all the nations of the earth.
They had, in time past, become a curse rather than a blessing upon the nations. They had assumed they were special before God merely for their own sakes, and so believed the rest of the world inferior. They had proved unfaithful to God themselves and so thwarted the fulfillment of His purpose to bless all nations through them.
Consequently, ten of the twelve tribes had been wiped out and the remaining people led captive.
Now, returned from exile and re-established with the symbolic presence of Jehovah in their midst they are not to forget why He has spent all these patient centuries with them. The purpose for which they had been called into being in the beginning is exactly the purpose of their present restoration.
Therefore, because God has more at stake in their work than do they, they are once more called upon to fear not, but let your hands be strong. To understand Gods purpose in building is to fearlessly build in the strength of the Lord.

Chapter XXXVIQuestions

Teaching About Worship

1.

Outward formal religious observances unrelated to present life are an ____________________ to ______________________.

2.

Gods promises are to those whose relationship to Him makes a real difference in ____________________.

3.

On December 4, ______________ B.C. those who lived in Beth-el sent messengers to Jehovah with a question.

4.

What was that question?

5.

Where is Beth-el?

6.

Show that those who lived in Beth-el were not Samaritans but Jews.

7.

The fast on the seventh day of the fifth month marked the ________________ anniversary of ________________.

8.

The fast of the seventh Month remembered ___________________.

9.

Zechariahs answer to the question from Beth-el was in ________________ statements.

10.

Give the references for each of these statements.

11.

What was the first answer?

12.

Who were the former prophets?

13.

What was the second answer?

14.

The questioners are further reminded that God, through the former prophets, had commanded their fathers to __________________________.

18.

The happiness of the restored people is presented in figures of happy __________________.

19.

The joy and amazement of the returnees blends quite normally into a glimpse of ________________.

20.

What is Zechariahs fourth answering statement?

21.

Again the ecstasy of blessing blends forward into ____________________ prediction.

22.

At the beginning of their restored national life is the same ________________ terminology which had marked the beginning of _________________.

23.

The returned remnant is once more to be a nation of _________________.

24.

How had the Jews become a curse upon the nations rather than a blessing?

25.

Discuss the idea that God has more at stake in this work than do they.

26.

What was the fifth statement in answer to the questioners from Beth-el?

27.

How does it relate to the first statement?

28.

So; long as the people are _________________ and ______________ they have no reason to fear Gods wrath.

29.

What was the sixth statement?

30.

This statement is also an entreaty to Gods people to

____________________

31.

It begins with a promise of _______________ instead of _______________ and closes with a ____________ promise.

32.

Modem Jews observe the fast of the fourth month in connection with _____________, _______________, _________________, and _________________.

33.

The fast of the fifth month is held in connection with ______________, and ________________,_ It also remembers _________________ and ________________.

34,

The fast of the seventh month is now observed in remembrance of __________________________________.

35.

The tenth month fast recalls ________________________________________.

36.

What do you conclude from the fact that these fasts are still observed by the Jews?

37.

Zec. 8:20-23 are a perfect picture of what is happening as the influence of the ________________, beginning at

____________________ has brought the world the _________________________.once known only to the Jews.

Fuente: College Press Bible Study Textbook Series

(9) Prophets.It would almost seem that there were other prophets who spoke at the time besides Haggai and Zechariah.

That the temple might be built.These words seem to be used in reference to the resumption of the building (Hag. 1:15), when the people set themselves to work with a will, as contrasted with the first laying of the foundation in the second year of Cyrus, king of Persia, B.C. 537 (Ezr. 3:10, compared with Zec. 1:1), which could hardly be said to have been done that the temple might be built, since the work of building was then suspended for about sixteen years. There is no reason to suppose that LXX. read a different preposition before the infinitive to be built, since the Hebrew preposition to, or rather with reference to, often denotes with reference to the time when, i.e., from the time that. (Comp. Zec. 1:1.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9. The promises already uttered should be an inspiration.

Let your hands be strong Equivalent to be of good courage; and, being of good courage, they should undertake their tasks fearlessly (Hag 2:4; compare Jdg 7:11; Eze 22:14). Primarily an exhortation to continue energetically the building of the temple, but also in a more general sense an admonition to face bravely all the difficulties of the present and future.

These words Of promise, found in Zec 1:7 to Zec 6:8; Zec 8:1-8; Hag 2:1-23.

The prophets Haggai and Zechariah, who are separated from the former prophets (Zec 1:4; Zec 7:7; Zec 7:12) through the relative clause which closes Zec 8:9. Instead of “in the day” LXX. and Peshitto read “from the day,” which is more suitable, for the prophets continued their ministrations while the building was progressing.

The foundation The laying of the foundation mentioned in Ezr 5:1-2 (compare Hag 2:18). The words “even the temple that it might be built” may have been added by the prophet to show that he is not thinking of the first laying of the foundation (Ezr 3:10-12), which came to nothing, but of that which resulted in the erection of the temple. Some omit the words as a later addition.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Restoration of God’s People Is At Hand ( Zec 8:9-17 ).

God describes what the land had been like as a result of His forsaking it, but He wants them to know that He is now giving them another chance. The foundations of His house have been laid, and the Temple will now be rebuilt.

Zec 8:9-11

‘Thus says YHWH of Hosts, “Let your hands be strong, you who hear in these days from the mouth of the prophets, which were in the day when the foundation of the house of YHWH of Hosts was laid, even the Temple that it might be built. For before these days there was no hire for man nor any hire for beast, neither was there any peace to him that went out or came in because of the adversary, for I set all men every one against his neighbour, but now I will not be to the remnant of this people as in the former days, says YHWH of Hosts.” ’

God encourages those who have listened to the preaching of Haggai and Zechariah, who lived around this time of the commencement of the building of the Temple. Things might be tough, but let their hand be strong for God will now act with them.

There was a time when He would not allow anything to go forward. There was no work on offer for men then, there was nothing for the beast of burden to do. Jerusalem was a dead place. Those who lived there knew no peace or security. As they went in and out they moved in fear of their lives, for there was constant enmity and hatred. Such was the situation of the few who lived among the ruins of the desolated city, and such was the case with the first returning exiles as they struggled to survive against want and hostility (Ezr 4:1; Ezr 4:5). They were dedicated people but probably not entrepreneurs. Now, however, God Himself will resolve these problems on behalf of ‘the remnant’ who have returned. Work will be available, security will be established. For this will be the result of their hearing the word of YHWH and responding to it.

Zec 8:12-13

“For there will be the seed of peace, the vine will give her fruit, and the ground will give her increase, and the heavens will give their dew, and I will cause the remnant of this people to inherit all these things. And it will be that, as you were a curse among the nations, Oh house of Judah and house of Israel, so will I save you and you will be a blessing.”

‘The seed of peace.’ There is to be a seed of peace, the beginnings of peace and prosperity. The future is full of hope. Once peace is planted and established and life is organised by obedience to God’s instruction given in ‘the Law’, and by response to the words of the prophets, then that will produce its fruit, and the land will begin to prosper as the vines flourish and the fields produce their harvest, and the dew from heaven fails not. The whole land will once again become prosperous and people will dwell in safety and security. And all this would come about in the future commencing with that small band of exiles in that day of small things.

That this happened is undoubted. The Jews did establish a prosperous land, and Palestine did again flourish. And even more they would become a blessing. For from their number would come the first preaching of the Gospel and through them the nations of the world would be blessed (Gen 12:3). But the fulfilment of this awaited the coming of the Branch, the coming king.

‘There will be the seed of peace.’ This may have in mind that, as they find peace with God and with each other, their seed will be productive and produce good harvest, or it may mean the beginnings of peace are present which will grow and flourish as the people prosper.

‘And I will cause the remnant of this people to inherit all these things.’ The idea of the remnant appears continually in the Old Testament. Ideally it is all those who remain alive of Israel and Judah. But practically and in fulfilment it is that part of those people who will respond to God’s call. There is a remnant within those who are left. It is they who will inherit the promises. Not all Israel are Israel (Rom 9:6).

‘So I will save you and you will be a blessing.’ In the future things will be turned round. At present Israel and Judah are looked on by the nations as cursed. Outwardly it appears that their God has failed to help them and their future is bleak. The nations could never understand that this was because of the failure of the people to be obedient to Him. They did not see God in that way. To them gods could be manipulated and bribed.

But the day would come when God’s people would be delivered and then they would become a blessing. This was a taking up of the promise to Abraham, ‘by you shall all the families of the earth be blessed’ (Gen 12:3). And become a blessing they did. Firstly through their propagation of the moral law among the peoples through their synagogues, and secondly through the coming of Christ and the proclamation of the Gospel of Christ by the Apostles (all Jews). But in the end the final and greatest blessing will be in the everlasting Kingdom when the Branch of David will be with His people in the eternal Jerusalem above (Revelation 21-22).

The language of blessing and cursing links up closely with the giving of the Law in Deuteronomy (see Deu 27:15-26; Deu 28:2-10; Deu 28:15 ff).

Zec 8:13-15

“Do not be afraid, but let your hands be strong. For thus says YHWH of Hosts, “As I thought to do evil to you when your fathers provoked me to wrath,” says YHWH of Hosts, “and I did not change my mind, so again have I thought in these days to do good to Jerusalem and the house of Judah. Do not be afraid.” ’

God confirms that He has now purposed to do good to the people of Judah. They need not be afraid. They can go forward confidently. He was truly angry at the sins of their fathers, and that is why judgment had come on them. Their sins had been such that they had gone beyond the point of repentance and so God had had to be firm in His acts of judgment. But now a new generation has arisen and God’s purpose towards them is good. But this as ever is dependent on their response.

Zec 8:16-17

“These are the things that you shall do. Let every man speak truth with his neighbour. Judge truth and the judgment of peace in your gates. And let none of you think evil in your hearts against his neighbour. And love no false oath. For all these things I hate, says YHWH.”

For God is ready to act, but only if His people are responsive, and He outlines His requirements. And the first is that men will be open and honest with each other. This is a distinctively Jewish/Christian virtue. Elsewhere dishonesty is honed to a fine art but in Jewish/Christian teaching honesty is a prime demand.

The second requirement is the exercise of true justice. ‘Judge truth.’ That is, ensure that your judgments arrive at the truth. So-called justice has always been perverted and twisted by the influence of powerful men, by group pressure, by prejudice. But it is not to be so among the people of God. They are to be concerned with the genuine truth.

‘And the judgment of peace.’ The aim of justice should always be to aim for peace and reconciliation, but it must be a peace that is consonant with truth. Blessed indeed are the peacemakers, but not peace at any price. Truth and reconciliation must both be kept in mind.

‘In your gates.’ The gate of the city was where justice was carried out, bringing out that official justice is in mind here.

The third requirement is not to think evil in one’s heart against one’s neighbour. If we have cause to feel our neighbour is at fault we should go and seek to deal with the matter in truth and peace, giving full consideration to all the facts, and not allow evil thoughts and ideas to take hold of our minds and fester in them. Continued evil thoughts reveal an evil heart.

‘And love no false oath.’ The fourth requirement is that men will be honest when giving testimony, and when making promises. Psa 15:4 especially commends the man who ‘swears to his own hurt and does not change’.

‘For all these things I hate.’ God hates deceit in any form, for He knows its consequences as resulting in a perverted society. God’s hatred and God’s wrath are both anthropomorphisms. He does not feel hatred in His heart, nor does He become uncontrollably angry. It is rather that He has an antipathy to sin. So in Him both are a measured response to a situation. He hates what is bad precisely because it is bad, and badness spoils the world. He is against it because of its consequences. And this causes within Him an attitude that must act against sin and evil to remove it and remedy it, and that is His wrath.

Fuente: Commentary Series on the Bible by Peter Pett

Zec 8:9. The prophets, which were, &c. Who spake, &c. The day of the foundation was about two years before, as this discourse of the prophet was in the fourth year of the prophet. It was at this time that the Lord began to raise up the prophets, and to give gracious promises to his people: till that period he had not wholly taken his correcting hand from them; nothing succeeded with them; the labour of man and of beards were alike useless. See Zec 8:10 and compare Hag 2:16-17.

Fuente: Commentary on the Holy Bible by Thomas Coke

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. 10 For before these days there was no hire for man, nor any hire for beast; 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. 11 But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts, 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. 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. 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: 15 So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not. 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: 17 And let none of you imagine evil in your hearts against his neighbour: and love no false oath: for all these are thing’s that I hate, saith the Lord.

The Lord is going on through these verses, as in the former, in the same strain of grace and love, to encourage the people with his assurances of favour. I beg the Reader to attend to what is here said by a gracious Lord, with an eye to the grace of God in Christ Jesus, and sure I am he will find abundant blessedness in the view. The peace here promised, is, peace in the blood of the cross. Before the soul is brought savingly acquainted with this, there can be no real peace to him that goes out, or to him that cometh in. But, when the curse of the fall is taken away by the redemption in Christ Jesus, then is the believer blessed, both in basket and in store. Then, to use the figurative language of this scripture in a spiritual sense, the vine of ordinances, and the increase of bread, even the bread of life, and the dew of heaven, in all the covenant blessings of the promises, will be poured out. And then all the fruits of the Spirit will be manifest in the life and conversation of the redeemed; and all the blessed effects here spoken of, speaking truth to his neighbour, and executing judgment, will follow. Oh! the glorious consequences of the coming of the Lord Jesus, in the hearts of those who live under his gracious influences!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Zec 8:9 Thus saith the LORD of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which [were] in the day [that] the foundation of the house of the LORD of hosts was laid, that the temple might be built.

Ver. 9. Let your hands be strong ] Having therefore these promises, dearly beloved, let us take heart of grace against all occasions of distrust and fear, 2Co 7:1 ; let us up and be doing, that the Lord may be with us; let us fear lest, such a promise being left us, yea, such a bundle of promises as are contained in the new covenant, any of you, by shrinking from the service, should seem to come short of it, Heb 4:1 ; or by faintly forwarding the temple work, should lose the things that he hath wrought, “but that ye receive a full reward,” 2Jn 1:8 “Strengthen ye the weak hands, and confirm the feeble knees,” Isa 35:3-4 . Say to them of a fearful heart, Be strong, fear not, &c. Say the same every man to himself. Encourage yourselves in the Lord your God, as David did, 1Sa 30:6 . Believe the prophets and ye shall prosper, 2Ch 20:20 .

Do ye not hear in these days these words by the mouth of the prophets? ] Myself and Haggai? And should the consolation of God be small unto you? Job 15:11 ; will you not trust us whom you have already tried? and take comfort by our words now, whom you have formerly found no liars?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Zec 8:9-13

9Thus says the LORD of hosts, Let your hands be strong, you who are listening in these days to these words from the mouth of the prophets, those who spoke in the day that the foundation of the house of the LORD of hosts was laid, to the end that the temple might be built. 10For before those days there was no wage for man or any wage for animal; and for him who went out or came in there was no peace because of his enemies, and I set all men one against another. 11But now I will not treat the remnant of this people as in the former days,’ declares the LORD of hosts. 12For there will be peace for the seed: the vine will yield its fruit, the land will yield its produce and the heavens will give their dew; and I will cause the remnant of this people to inherit all these things. 13It will come about that just as you were a curse among the nations, O house of Judah and house of Israel, so I will save you that you may become a blessing. Do not fear; let your hands be strong.’

Zec 8:9 Let your hands be strong This is a Qal IMPERFECT (BDB 304, KB 302) used in a JUSSIVE sense. Notice that this idiomatic phrase begins and concludes (cf. Zec 8:13) this paragraph. This phrase shows the human side of the covenant relationship.

This may be an allusion to Hag 2:4, who prophesied just before Zechariah. Both of them addressed the same issuethe rebuilding of the temple needs to be finished. Throughout Israel’s history God has encouraged His people to be strong and courageous and not to fear (e.g., Jos 1:6-9; 1Ch 22:13; Isa 35:4).

See Special Topic: Hand

Zec 8:10 This is a summary of what life in Palestine was like (before those days) between the fall of Jerusalem by Nebuchadnezzar (586 B.C.) and the return (but now of Zec 8:11) to Jerusalem decreed by Cyrus (538 B.C.).

The phrase I set all men one against another is the exact opposite of Zec 8:3-8. God’s presence or absence can be noted by how people treat each other (cf. Zec 7:8-14). We reap what we sow (cf. Gal 6:7). Israel reaped the bounty of the presence and forgiveness of God (cf. Zec 8:11-12).

Notice that God takes personal responsibility for Israel and Judah’s exile (cf. Zec 8:14; Zec 7:14). God allowed foreign nations to defeat His people (cf. Isa 10:5; Jer 51:20). This judgment was the necessary discipline to bring about a renewed covenant and people.

Zec 8:11 the remnant See note at Zec 8:6.

Zec 8:12 This reflects the covenant blessings of Deuteronomy 27-29 (cf. Hag 2:19).

Zec 8:13 This is a very important verse because it shows the intended purpose of Israel. God called Abraham to call a world (cf. Gen 12:3; Exo 19:5-6). God’s special relationship and blessing to the descendants of Abraham was meant to attract the notice of the rest of the sons of Adam. The nationalism of Genesis 10-11 is reflected in v. 10c. However, the Jewish people were not faithful to the covenant. Their lives did not reflect the holiness of YHWH, but the fallenness of Genesis 3. Those who were meant to be a light became a deterrent (cf. Eze 36:18-23). God had to first change His own people’s hearts and minds. They could not perform God’s covenant requirements. Therefore, a new covenant was required; one based on God’s character and provision (cf. Jer 31:31-34; Eze 36:24-38). With this new covenant God’s people can become their intended blessing to a lost world. The curse of Deuteronomy 27-29 has been removed through Messiah. The tragedy is that Israel did not recognize this new opportunity to fulfill her world-wide missionary mandate. She turned inward into exclusivism and pride instead of outward. God’s heart for the nations was not her heart. Monotheism and the unity of mankind (cf. Gen 1:26-27) demands a universal people! Israel was a means to that end, not that end! The new age of righteousness depicted in Isaiah 55-66 was not fulfilled in the post-exilic return, but it will be in the Messianic Kingdom. See Special Topic: YHWH’s Eternal Redemptive Plan .

Do not fear; let your hands be strong These are both Qal IMPERFECTS used in a JUSSIVE sense (cf. Zec 8:9; Zec 8:15). This is a recurrent admonition.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the prophets. See Hag 1:6-11; Hag 2:15-19.

in the day that: i.e. two years before (Hag 1:14, Hag 1:15; Hag 2:18. Compare Ezr 5:1). App-18.

that the temple = even the temple, that is.

Fuente: Companion Bible Notes, Appendices and Graphics

Zec 8:9-10. Thus saith the LORD of hosts: Let your hands be strong, ye that hear in these days these words by the month 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. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.

See into what a state sin brought Israel. There was no bread, no work, no wage, no peace. Every man was the enemy of his neighbour.

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.

He would change everything, and give them happiness and prosperity.

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.

God can turn our estate as easily as a man turneth his hand. The Lord can clear the darkest skies, can give us day for night. As the wheel revolves, so can the whole fortune of a man change speedily under the kind hand of God.

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.

The Jew had become the very model of a curse. You are as cursed as a Jew, said the enemies of Israel; but God would make them to be the very model of a blessing, so that men should say, You are as blessed as the house of Israel.

Zec 8:14-15. For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not: So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.

It is a very instructive and encouraging passage. When God threatened to punish his people, he did it. He did not play with words. He punished them, and repented not. And so when God promises to bless his people, he will not run back from his word, but he will carry out every jot and tittle of it in the blessing of his people.

Zec 8:16-17. 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: 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.

He will have his people true, even if they swear to their own hurt. They must not change. They are to speak the truth, though a thousand calamities should be let loose thereby. May God make us a truth-loving, truth-speaking, truth-doing people.

Zec 8:18. And the word of the LORD of hosts came unto me, saying,

This is the point that I call your attention to. You had the question when I began to read, and here is the answer.

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.

Here is an answer to more than they asked for. The messengers only enquired about one fast what they should do with it namely, the fast of the fifth month; but they get instruction upon three other fasts. If you come to Gods Word upon any point, you will not only be resolved upon that point, but you will be guided in many other ways, for Gods Word is full of instruction, and they that are willing to be taught of it shall become wise in all ways. So now they are told that these fasts were to be turned into feasts.

Zec 8:20-21. Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: 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.

It is a fine thing when we invite other people and can always say, I will go also. There are many people who say, Do as I do, not as I say; but if our example keeps pace with our precept, there will be power in our precept. Let us go, said they; and he that said it added, I will go also.

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.

And it is so, even now. We have received our religion from a Jew. We believe in One who was of the seed of Abraham. We rejoice in him as also the Son of God, and many nations come crowding about the Christ of God.

This exposition consisted of readings from Zechariah 7; Zec 8:9-22.

Fuente: Spurgeon’s Verse Expositions of the Bible

Zec 8:9-13

THE FOURTH STATEMENT . . . Zec 8:9-13

(Zec 8:9-10) Before the blessed state described in the third statement can become reality the people must get to work with their hands and build the temple. There will be little prosperity in the land until this is accomplished. Their labour will be all in vain and they will be constantly at odds with one another until they have finished the task the Lord, through His prophets, has set before them. (cp. Hag 1:6-11)

Zerr: Zec 8:9-10. The Lord offers these words for the encouragement of His people. Which were . . . days . . . foundation was laid. The work on the temple was started almost a score of years prior to this verse hut was stopped until the second year of the present king of Persia. It is now the fourth year of this king (Zec 7:1) and the work on the temple is in good progress, The people are exhorted to be as cheerful over the prospects as they were at the very beginning. They now have the same prophets and they are speaking by the same divine authority that they did in the start of tile reconstruction period, hence there ts much reason for feeling reassured. An observation that should encourage the people now is that previously the times were hard (Zec 8:10). There was internal strife and incomes were small and scarce.

(Zec 8:11-12) Once the temple has been rebuilt the promised blessed conditions will be forthcoming. Gods relationship to the restored remnant will then be different than it is now in their hesitancy to rebuild, different than it has been during the centuries of their rebellion and punishment. Rather than chastisement, He will heap upon them the blessings of the land.

Zerr: It has all been changed by the Lord and there is no enemy to fear as there was in the days just gone (Zec 8:11). Zec 8:12. promises a state of genera! prosperity for the land. This will be through the fertility of the seed and soil, also by the help of the seasons in which an abundance of moisture will be dropped from the sky.

(Zec 8:13) Again the ecstasy of blessing blends forward into a Messianic prediction. Israel, who have been a curse among the nations shall be saved and become a blessing. Here, in capsule form, is a statement of Gods covenant purpose in the Jewish people. The term house of Judah is that from which we derive the term Jew. The term Israel is the term which stresses the covenant relationship of the Jews to Jehovah.

Zerr: Judah and Israel are named separately (Zec 8:13) which shows us that all 12 tribes of the Jews came back from the captivity and that proves that the doctrine of “the lost ten tribes is a false one and at variance with the facts of history and truth of prophecy.

The remnant of the Jewish race has returned to the land promised by God in the establishment of the covenant. As the remainder of the race they have been saved (or will be upon completion of the temple). The remnant was also the remainder of the covenant people. As such they would be saved in a much greater way with the coming of the Messiah. At that point they would be a blessing.

Here, at the beginning of their restored national life, is the same covenant terminology which has marked every other beginning in the history of this people. In the call of Abraham, when the covenant was voiced for the first time, God had made the promise to him in words identical to these (Gen 12:2). In the same statement, God had made it clear to Abraham that the blessing was intended for the whole human race. (Gen 12:3)

In the soliloquy recorded in Gen 18:17 -ff, God reaffirms this covenant purpose in very similar language. (Zec 8:18)

To Isaac God spoke similarly, as the covenant passed from the first to the second generation. (Gen 26:4)

When the covenant was reaffirmed to Jacob, the language was the same. (Gen 28:14)

It was this promise that God remembered when He was about to lead Jacobs progeny out of Egypt. (Exo 2:24) The progeny accepted this covenant as the condition upon which they would become a peculiar treasure to Jehovah, and a nation of priests. (Exo 19:5-6)

Now the remnant, upon taking up residence in the land once more, once more becoming a nation of priests in the restored temple, are reminded very pointedly that the reason for their existence has to do with their relationship to Gods purpose in all the nations of the earth.

They had, in time past, become a curse rather than a blessing upon the nations. They had assumed they were special before God merely for their own sakes, and so believed the rest of the world inferior. They had proved unfaithful to God themselves and so thwarted the fulfillment of His purpose to bless all nations through them.

Consequently, ten of the twelve tribes had been wiped out and the remaining people led captive.

Now, returned from exile and re-established with the symbolic presence of Jehovah in their midst they are not to forget why He has spent all these patient centuries with them. The purpose for which they had been called into being in the beginning is exactly the purpose of their present restoration.

Therefore, because God has more at stake in their work than do they, they are once more called upon to fear not, but let your hands be strong. To understand Gods purpose in building is to fearlessly build in the strength of the Lord.

Questions

Teaching About Worship

1. Outward formal religious observances unrelated to present life are an ____________________ to ______________________.

2. Gods promises are to those whose relationship to Him makes a real difference in ____________________.

3. On December 4, ______________ B.C. those who lived in Bethel sent messengers to Jehovah with a question.

4. What was that question?

5. Where is Bethel?

6. Show that those who lived in Bethel were not Samaritans but Jews.

7. The fast on the seventh day of the fifth month marked the ________________ anniversary of ________________.

8. The fast of the seventh Month remembered ___________________.

9. Zechariahs answer to the question from Beth-el was in ________________ statements.

10. Give the references for each of these statements.

11. What was the first answer?

12. Who were the former prophets?

13. What was the second answer?

14. The questioners are further reminded that God, through the former prophets, had commanded their fathers to __________________________.

15. The happiness of the restored people is presented in figures of happy __________________.

16. The joy and amazement of the returnees blends quite normally into a glimpse of ________________.

17. What is Zechariahs fourth answering statement?

18. Again the ecstasy of blessing blends forward into ____________________ prediction.

19. At the beginning of their restored national life is the same ________________ terminology which had marked the beginning of _________________.

20. The returned remnant is once more to be a nation of _________________.

21. How had the Jews become a curse upon the nations rather than a blessing?

22. Discuss the idea that God has more at stake in this work than do they.

23. What was the fifth statement in answer to the questioners from Beth-el?

24. How does it relate to the first statement?

25. So; long as the people are _________________ and ______________ they have no reason to fear Gods wrath.

26. What was the sixth statement?

27. This statement is also an entreaty to Gods people to ____________________

28. It begins with a promise of _______________ instead of _______________ and closes with a ____________ promise.

29. Modern Jews observe the fast of the fourth month in connection with _____________, _______________, _________________, and _________________.

30. The fast of the fifth month is held in connection with ______________, and ________________,_ It also remembers _________________ and ________________.

31. The fast of the seventh month is now observed in remembrance of __________________________________.

32. The tenth month fast recalls ________________________________________.

33. What do you conclude from the fact that these fasts are still observed by the Jews?

34. Zec 8:20-23 is a perfect picture of what is happening as the influence of the ________________, beginning at ____________________ has brought the world the _________________________.once known only to the Jews.

Fuente: Old and New Testaments Restoration Commentary

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 1:12, Hag 2:21

Reciprocal: 2Ch 32:7 – strong Dan 10:19 – be strong Hag 2:18 – even Zec 6:12 – he shall build Zec 8:11 – General Rom 4:20 – but was 1Co 16:13 – be

Fuente: The Treasury of Scripture Knowledge

Zec 8:9. The Lord offers these words for the encouragement of His people. Which were . . . days . . . foundation was laid. The work on the temple was started almost a score of years prior to this verse hut was stopped until the second year of the present king of Persia. It is now the fourth year of this king (chapter 7: 1) and the work on the temple is in good progress, The people are exhorted to be as cheerful over the prospects as they were at the very beginning. They now have the same prophets and they are speaking by the same divine authority that they did in the start of tile reconstruction period, hence there ts much reason for feeling reassured.

Fuente: Combined Bible Commentary

Zec 8:9-10. Let your hands be strong Be of good courage, and go on with resolution and perseverance in the work you have begun, the rebuilding of the temple, since you have received such assurances from Gods prophets, even from the very first of your entering upon it, that he would prosper you in it, enable you to finish it, and bless you on account of your labour bestowed on it. Ye that hear these words of the prophets He refers to the prophecies of Haggai, as well as those of Zechariah; which were in the day, or, who spake in the day, that the foundation of the house was laid The prophet speaks of the carrying on of the building as if it were the laying a new foundation: see Hag 2:18. For before these days there was no hire for man, &c. Or rather, There was no reward for man, nor any reward for beast: so the word , here used, often signifies; that is, the fruits of the earth would not pay for the labour of those who cultivated it: see the margin. For I set all men everyone against his neighbour I suffered many molestations to be given you. The enemies of the Jews ceased not to molest them from without, Ezr 4:1, &c.; and civil dissensions, it seems, prevailed within.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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 day [when] the foundation of the house of the LORD of hosts was laid, that the temple might be built.

(f) Let neither respect of your personal benefits, neither counsel of others, nor fear of enemies, discourage you in the going forward with the building of the temple, but be steadfast and obey the Prophets, who encourage you to that.

Fuente: Geneva Bible Notes

The Lord also told the people to gain strength from the words of the prophets who had encouraged them to complete the rebuilding of the temple ever since they began the project (cf. Jos 1:7; 2Sa 2:7; 2Sa 16:21; Hag 2:4). These prophets were Haggai, Zechariah, and perhaps others (Ezr 5:1-2). Probably the resumption of construction in 520 B.C. (Hag 2:18) is in view rather than the restoration of the foundation in 536 B.C. (Ezr 3:8). Between these dates the people did little work on the temple, especially between 530 and 520 B.C.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)