Exegetical and Hermeneutical Commentary of Zechariah 8:14
For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
14 17. “The ground upon which the promise rests is given in Zec 8:14-15, and it is closed in Zec 8:16-17, by the addition of the condition on which it is to be fulfilled.” Keil.
Fuente: The Cambridge Bible for Schools and Colleges
As I thought to punish you – (Literally, to do evil to you) and repented not. In like way God says in Jeremiah, I have purposed and will not repent. Jer 4:28.
Fuente: Albert Barnes’ Notes on the Bible
As I thought, determined first, then declared my resolution, in my threats and many warnings given,
to punish you, Jews, the body of that nation; you, one with your fathers.
When your fathers provoked; highly, obstinately, and till there was no remedy, my wrath being kindled and continually increased by increase of your fathers sins and yours.
I repented not; I did not fail to do as I said I would, I neither changed my mind, for I am not a man, nor changed the course of my providence, but executed my threats.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. I thoughtI determined.
youthat is, yourfathers, with whom ye are one; the Jewish Church of all ages beingregarded as an organic whole (compare Hag 2:5;Mat 23:31; Mat 23:32).
repented notI changednot My purpose, because they changed not their mind (2Ch36:16). With the froward God shows Himself froward (Ps18:26). If the threatened punishment has been so unchangeablyinflicted, much more will God surely give the promised blessing,which is so much more consonant to His nature (Jer31:28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For thus saith the Lord of hosts,…. In order to assure them of the truth of what he promised, he observes the fulfilment of what he had threatened, he being as true and faithful in the one as in the other:
As I thought to punish you: determined to do it, by suffering them to be carried captive:
when your fathers provoked me to wrath, saith the Lord of hosts; by their immorality, idolatry, and contempt of his prophets:
and I repented not; the Targum adds, “of my word”; of the resolution he had taken up in his heart, and of the declaration of it by his prophets, that he would punish them; this he did not repent of, revoke, change, and alter, but steadily abode by it, and executed it.
Fuente: John Gill’s Exposition of the Entire Bible
The ground upon which this promise rests is given in Zec 8:14 and Zec 8:15, and it is closed in Zec 8:16 and Zec 8:17 by the addition of the condition upon which it is to be fulfilled. Zec 8:14. “For thus saith Jehovah of hosts: As I thought to do evil to you, when your fathers were angry with me, saith Jehovah of hosts, and repented not; Zec 8:15. So have I purposed again in these days to do good to Jerusalem and to the house of Judah. Fear ye not. Zec 8:16. These are the words that ye are to do: speak truth every one to his neighbour; truth and judgment of peace judge ye in your gates. Zec 8:17. And let not one devise the evil of his neighbour, and love not the oath of deceit: for all this, I hate it, is the saying of Jehovah.” As the time of punishment by exile came upon Israel through the decree of God, so is it now a decree of the Lord to show good to Judah. In the takes the place of the adverbial idea “again.” The people have therefore no need to fear, if they are only diligent in practising truth, righteousness, and love to their neighbour. God required the same of the fathers (Zec 7:9-10). Mishpat shalom is such an administration of justice as tends to promote peace and establish concord between those who are at strife. “In your gates,” where courts of justice were held (cf. Deu 21:19; Deu 22:15, etc.). The before in Zec 8:17 may be accounted for from a kind of attraction, inasmuch as by the insertion of the object “all this” is separated from the verb, to bring it out with emphasis: “As for all this, it is what I hate.” Compare the similar use of ‘eth in Hag 2:5, and Ewald, 277, d.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet confirms the truth in the preceding verse, when he said that there would be a wholly different lot to the Jews, as they would in every way be blessed. He shows the cause of the change; for God would begin to favor them, who had been before displeased with them. We indeed know that the Holy Spirit everywhere calls men before God’s tribunal, that they may know that no adversity happens to them, except through their sins. So also in this place Zechariah reminds us, that God had been angry with the Jews, because they had provoked his wrath. But now a promise is added, that God had turned; not that he had changed his mind, but he meant to show that he was pacified. (88) We indeed know that we are to judge of God’s love or hatred to us by outward things; for when God treats us severely, manifest tokens of his wrath appear; but when he deals kindly with us, then the fruit of reconciliation seems evident. According to this view does he now say, that God was of another mind than formerly towards the Jews; for he designed to show them kindness, having before sharply and severely chastised them. But we must more particularly consider each part.
He says, that as God had previously resolved to punish the Jews, he was now inclined to show mercy, and that they would find him as it were changed and different from what he had been. These verses, as I have said, are explanatory; for the Prophet had briefly promised that the Jews would be a remarkable example of being a blessed people, but he now shows why God had previously inflicted on them so many evils and calamities, even because their fathers had provoked his wrath. And when he says that he had visited them on account of the crimes or sins of their fathers, we must understand this of the body of the people. Superfluous then is the question which some interpreters moot, Whether God punished the children for the sins of their fathers, when yet he declares in another place, that the soul that sins shall die: for in this place the Prophet does not distinguish the fathers from the children, but intimates that God had not been propitious to the Jews, because they had before greatly provoked his wrath. There is yet no doubt, but that every one justly suffered the punishment of his iniquity. The import of the whole is, that the Jews gained nothing by evasion, for God had not without reason visited them, but had rendered a just reward for their sins. This is one thing.
What he adds, that God repented not for being thus angry, means the same as though he had said, that the Jews through their perverseness had only rendered God’s rigour inflexible. Zechariah then reminds us, that when men cease not to add evils to evils, and obstinately rush on as though they would make war with God, he then becomes as it were obstinate too, and according to what is said in the eighteenth Psalm, “deals perversely with the perverse.” The reason then why God declares that he had been implacable to his people, is, because the wickedness of those whom he had spared and long tolerated was become unhealable; for when he saw that they were wholly perverse, he armed himself for vengeance.
And hence we may gather a general truth, — that God cannot be intreated by us, except when we begin to repent; not that our repentance anticipates God’s mercy, for the question here is not, what man of himself and of his own inclination can do; as the object of Zechariah is only to teach us, that when God designs to forgive us, he changes our hearts and turns us to obedience by his Spirit; for when he leaves us in our hardness, we must necessarily be ever afflicted by his hand until we at last perish.
We must at the same time notice what I have also referred to, — that God here closes the mouths of the Jews, that they might not murmur against his severity, as though he had dealt cruelly with them. He then shows that these punishments were just which the Jews had endured; for it had not been for one day only, but for a continued succession of time, that the fathers had excited his wrath. The reason why he speaks of the fathers rather than of themselves is, because they had for a long series of years hardened themselves in their wickedness, and corruption had become in them as it were hereditary. He now says that he had turned; not that he was of another mind, as we have already said, but this is to be understood of what the people experienced; for God seemed to be in a manner different, when he became kind to them and showed them favor, having before manifested many tokens of vengeance.
(88) Some, as Drusius, Newcome, and Henderson, as well as our own translators, have regarded this verb “turned” as used here adverbially, as it is evidently in some places, “So again have I thought,” or purposed: but the construction here is not the same as when it occurs in that sense; and it is to be taken here in contrast to the not repenting in the preceding verse. God in the former instance did not turn, or change, or repent; but now he is said to have turned. I render the two verse thus,—
14. For thus saith Jehovah of hosts,— As I fully purposed to render evil to you, Because your fathers made me extremely angry, Saith Jehovah of hosts, And I did not repent;
15. So have I turned, and fully purposed in these days To do good to Jerusalem, And to the house of Judah; fear not.
The verb [ זמם ] is more than to think or to purpose; it being a reduplicate verb, it signifies to purpose firmly or fully. The Septuagint and the Syriac version supply and before it in verse 15. — Ed.
Fuente: Calvin’s Complete Commentary
THE FIFTH STATEMENT . . . Zec. 8:14-17
RV . . . For thus saith Jehovah of hosts: As I thought to do evil unto you, when your fathers provoked me to wrath, saith Jehovah of hosts, and I repented not; so again have I thought in these days to do good unto Jerusalem and to the house of Judah: fear ye not. These are the things that ye shall do: Speak ye every man the truth with his neighbor; execute the judgement of truth and peace in your gates; and let none of you devise evil in your hearts against his neighbor; and love no false oath: for all these are things that I hate, saith Jehovah.
LXX . . . For thus saith the Lord Almighty; As I took counsel to afflict you when your fathers provoked me, saith the Lord Almighty, and I repented not: so have I prepared and taken counsel in these days to do good to Jerusalem and to the house of Juda: be ye of good courage. These are the things which ye shall do; speak truth every one with his neighbour; judge truth and peaceable judgement in your gates: and let none of you devise evil in his heart against his neighbour; and love not a false oath: for all these things I hate, saith the Lord Almighty.
COMMENTS
(Zec. 8:14-15) The fifth statement is, in effect, a brief reaffirmation of the first. The fathers, i.e. those who lived on the other side of the exile, had provoked Jehovahs wrath. He had determined to punish them and would not be dissuaded.
Now He is equally determined to start all over again with the remnant, Just as originally He had intended a blessed and peaceful relationship with Israel in the land of promise while leading them toward the fulfillment of His purpose, so now in the restoration it is His desire to bless the remnant toward the same end.
(Zec. 8:15(c) – Zec. 8:17) For this reason they are not to live in fear. Gods wrath is neither petulant nor arbitrary. So long as they are faithful and live as He desires they have no reason to fear it.
There can be no doubt as to what will please Him. They must, as the former prophets had entreated their fathers, be honest with each other. They must be just in their judicial proceedings. They must not scheme to take advantage of the weak and poor. They must not go to court with false oaths to accomplish selfish purposes.
The reason is plain. He hates all these things. A righteous God could scarcely do otherwise.
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
(14-17) As the Captivity had been brought about by Gods decree, so, too, the Restoration. The people, therefore, need not fear, if only they do that which is righteous in His sight.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zec 8:14 For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
Ver. 14. As I thought to punish you ] He had promised to make them of a curse a blessing, and here he shows them the cause of this change, namely, God’s better thoughts of them, and toward them, upon their return unto him. And because they might haply think that their fathers had hard measure, he tells them that their punishment was the fruit of their provocations. And whereas they might expect that God should repent and relent toward them, he shows here that he had repented so long, that he was even weary with repenting, Jer 15:6 ; and that he, therefore, was implacable because he found them incurable. Hence he resolved, as Eze 24:13 , and would not be altered, Crudelem medicum intemperans aeger facit A headstrong patient makes a cruel doctor. (Mimus). Lo, thus far these Jews had found and felt God’s fingers; and that in his menaces he had been as good as his word.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Zec 8:14-17
14For thus says the LORD of hosts, Just as I purposed to do harm to you when your fathers provoked Me to wrath,’ says the LORD of hosts, and I have not relented, 15so I have again purposed in these days to do good to Jerusalem and to the house of Judah. Do not fear! 16These are the things which you should do: speak the truth to one another; judge with truth and judgment for peace in your gates. 17Also let none of you devise evil in your heart against another, and do not love perjury; for all these are what I hate,’ declares the LORD.
Zec 8:14 I have not relented The Hebrew VERB (BDB 636, KB 688), in its Niphal PERFECT form, means to be sorry, to console oneself. YHWH was patient with His people. He relented the punishment that they deserved (cf. Amo 7:3; Amo 7:6), but there was a limit to His relenting (cf. Jer 15:8). There came a time when YHWH disciplined His people and He did not relent (cf. Zec 8:14; Eze 24:14), but He wanted to (cf. Jer 26:3; Jer 26:13; Hos 11:8).
This anthropomorphic word shocks us because we think of God as unchangeable. It is surely true that His character and commitment to redemption are unchangeable, however, if God is unchangeable in all ways, why do we pray? Intercessory prayer is based on the belief that supplication can change God’s dealings with humans, both individually and corporately. There is a true personal relationship between God and believers.
God’s word is sure, both positively and negatively (e.g., Jer 4:28; Eze 24:14; Gal 6:7). God’s faithless people finally reaped the consequences of their acts (cf. Zec 7:9-14). God allowed exile to make restoration a possibility (cf. Zec 8:15). God wants a people who reflect His character (cf. Zec 8:8; Zec 8:16-17; Zec 7:9-10) so that the nations can know Him and trust Him!
Zec 8:15 Judgment is God’s last resort. He wants to bless (e.g., Hos 11:8) to fulfill His larger redemptive purposes.
Zec 8:16-17 these are the things which you should do These verses reflect Zec 7:9-10; Zec 8:8, but they truly reflect the Mosaic legislation. It was very clear to these Jewish people what God’s will for them was among each other and foreigners (i.e. two positive commands in Zec 8:16 and two negative commands in Zec 8:17).
This ethical aspect to biblical faith is needed in a day like theirs and ours when faith in God is limited to:
1. initial decision (ticket to heaven)
2. emotional moment
3. selected times and places
4. rituals/liturgy
These things are good, but unless they issue in a daily, moral lifestyle they are false hopes (cf. Matthew 7; John 15; 2 Peter 2). The goal of biblical faith is not only heaven when we die, but Christlikeness now. Anything less is biblically suspect! Western Christianity is characterized by what is in it for me? but true biblical faith is meant to serve and reflect God!
gates This was the place of judicial acts and social events.
Zec 8:17 The first two negated VERBS are Qal IMPERFECTS used in a JUSSIVE sense. God hates premeditated schemes!
all these are what I hate Both hate (BDB 971, KB 1338, Qal PERFECT, cf. Pro 6:16-19) and love (BDB 12, Qal IMPERFECT and Qal IMPERATIVE, Zec 8:19) are human emotions applied to God (anthropomorphism, see Special Topic: God Described As Human (anthropomorphism) ). God is surely personal and thereby has feelings and emotions, but His holy, gracious, unchanging character controls the mood swings experienced by fallen humans. These words are analogous, not definitive!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
punish = bring calamity upon. Hebrew. ra’a. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Zec 8:14-17
THE FIFTH STATEMENT . . . Zec 8:14-17
(Zec 8:14-15) The fifth statement is, in effect, a brief reaffirmation of the first. The fathers, i.e. those who lived on the other side of the exile, had provoked Jehovahs wrath. He had determined to punish them and would not be dissuaded. Now He is equally determined to start all over again with the remnant, Just as originally He had intended a blessed and peaceful relationship with Israel in the land of promise while leading them toward the fulfillment of His purpose, so now in the restoration it is His desire to bless the remnant toward the same end.
Zerr: The former generations were punished severely by the Lord (Zec 8:14). That was not because of the mere fact that they sinned, but because they ignored all the admonitions and refused to repent when they could have done so. Then it was too late for them to avert the doom decreed tor them, for the Lord had declared what was to be the fate to come and He repented not; would not change it. The Lord promised to be as firm in his forecast of blessings for His people (Zec 8:15) as he was in the predictions of the chastisement.
(Zec 8:15(c) – Zec 8:17) For this reason they are not to live in fear. Gods wrath is neither petulant nor arbitrary. So long as they are faithful and live as He desires they have no reason to fear it. There can be no doubt as to what will please Him. They must, as the former prophets had entreated their fathers, be honest with each other. They must be just in their judicial proceedings. They must not scheme to take advantage of the weak and poor. They must not go to court with false oaths to accomplish selfish purposes. The reason is plain. He hates all these things. A righteous God could scarcely do otherwise.
Zerr: The promise of favor from God was made on condition of the proper conduct of the people (Zec 8:16). Whereas they had formerly been cruel and unjust toward each other, they were now expected to deal in truth or true security for a neighbor. False oaths (Zec 8:17) were forbidden in Old Testament times even, while all oat.hs of every kind are prohibited in the New (Mat 5:33-37; Jas 5:12).
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 Beth-el sent messengers to Jehovah with a question.
4. What was that question?
5. Where is Bethel?
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 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
repented
Repentance (O.T.), Summary: In the O.T., repentance is the English word used to translate the Heb. nacham, to be “eased” or “comforted.” It is used of both God and man. Notwithstanding the literal meaning of nacham, it is evident, from a study of all the passages, that the sacred writers use it in the sense of metanoia in the N.T.–a change of mind. Mat 3:2 (See Scofield “Act 17:30”). As in the N.T., such change of mind is often accompanied by contrition and self-judgment. When applied to God the word is used phenomenally according to O.T. custom. God seems to change His mind. The phenomena are such as, in the case of man, would indicate a change of mind.
Fuente: Scofield Reference Bible Notes
As: Zec 1:6, Psa 33:11, Isa 14:24, Jer 31:28
I repented: 2Ch 36:16, Jer 4:28, Jer 15:1-6, Jer 20:16, Eze 24:14
Reciprocal: Exo 32:12 – repent Num 14:11 – How long will this Jer 23:20 – until Jer 29:11 – I know Jer 32:42 – Like Zec 1:19 – scattered
Fuente: The Treasury of Scripture Knowledge
Zec 8:14. The former generations were punished severely by the Lord. That was not bcause of the mere fact that they sinned, but because they ignored all the admonitions and refused to repent when they could have done so. Then it was too late for them to avert the doom decreed tor them, for the Lord had declared what was to be the fate to come and He repented not; would not change it.
Fuente: Combined Bible Commentary
Zec 8:14-15. As I thought to punish you As my wisdom saw it to be fit and necessary to punish your nation; and I accordingly did punish it, when your fathers transgressed my laws in such a manner that my justice and wisdom could no longer suffer it; So again, &c. So now my wisdom sees it to be fit, since you have been reformed by your sufferings, that I should be favourable to you, bestow my blessings upon you, and protect you from your enemies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:14 For thus saith the LORD of hosts; As I thought to punish {h} you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
(h) Read Eze 18:20 .
Fuente: Geneva Bible Notes
Yahweh of armies also promised that just as He had purposed to bring His people into difficult times because of their forefathers’ sins (cf. Jer 4:28; Jer 51:12; Lam 2:17), so He would bless Jerusalem in the near future. Covenant disobedience had brought divine discipline, but covenant obedience would bring divine blessing. As He had not relented from bringing the first promise to pass, so He would not go back on the second promise. His determination was equally strong in both instances. Therefore the people should not fear (cf. Zec 8:13).
"These glorious eschatological promises illuminating the future of the Jews and setting before them their future national hope also came as an illustration to them of the blessing God had in store for them at that time. To describe this the prophet uses the expression in these days (Zec 8:15). But the benefits that were immediate did not exhaust the full scope of these sweeping prophetic previews.
"Like Jonah out of God’s will they have caused a storm among the Gentiles. Yet in a future day, after their great tribulation, like Jonah’s experience in the fish, they shall be restored to faith and obedience to minister to the nations of the millennium, as Jonah did to the Ninevites." [Note: Unger, p. 145.]