9<\/strong>. thus speaketh<\/em> ] Rather, thus saith.<\/strong> Some would render, thus said the Lord of hosts<\/em>, i.e. to your fathers by the former prophets (Zec 7:7<\/span>), a summary of whose teaching is then given, Zec 7:9-10<\/span>. But a comparison of Zec 8:1-2<\/span> sq. supports the rendering, thus saith<\/em>, &c. always, to you now, as to your fathers of old. Let their disobedience and its consequences, Zec 7:11-14<\/span>, be your warning. The rendering, Thus hath the Lord of hosts spoken<\/em>, R. V., comes much to the same thing.<\/p>\n Execute true judgment<\/em> ] Lit. Judge judgment of truth.<\/strong> The phrase, judgment of truth<\/em>, occurs only here and Eze 18:8<\/span>.<\/p>\n Thus spake the Lord – <\/B>that is, through the former prophets, for he goes on to speak of their rejection in the past. Execute true judgment. He retains the words of Ezekiel. The injunction itself runs throughout the prophets. Shew mercy (as Isa 1:17<\/span>, Isa 1:23<\/span>; Isa 58:6-7<\/span>; Jer 7:5<\/span>; Eze 18:8<\/span>; Hos 12:6<\/span>, etc.), that is, tender love, to all; compassion, to the unhappy. Omit no act of love, God so loves the loving. Lap.: Like Paul to the Romans Rom 13:9<\/span>, he names only the duties to the neighbor, but understands what relates to God. For the love of our neighbor presupposes the love of God, from which it springs. Jerome: After strictness of justice, let mercy to all follow, and specially to brethren, of the same blood and of one faith. Brother and neighbor we ought to account the whole human race, since we are all born of one parent, or those who are of the household of faith, according to the parable of the Gospel, which willeth us to understand by neighbor, nor our kin, but all men (Luk 10:30<\/span> ff).<\/P> <\/p>\n Verse 9<\/span>. Execute true judgment<\/B><\/I>] See the parallel texts in the margin. (Isa 58:6-7<\/span>; Jer 7:23<\/span>; Mic 6:8<\/span>)<\/P> <\/p>\n Thus speaketh, <\/B>or did speak, i.e. to your fathers, and thus he doth speak to you now. <\/P> Execute true judgment:<\/B> God required former judges, and he requireth present judges, without hatred, prejudice, partiality, or bribery to give true sentence. <\/P> Show mercy and compassions; <\/B>be kind and beneficent to such as need; wrong none if you could; do good to all you can with tenderest and most abundant pity, with a heart that feels their miseries. <\/P> Every man; <\/B>as this is every mans duty, let it be every ones practice. <\/P> To his brother, <\/B>i.e. to every one that needs you. <\/P> <\/p>\n 9. speaketh<\/B>implying thatthese precepts addressed to their ancestors were the requirements ofJehovah not merely then, but now.<\/I> We must not only not hurt,but we must help our fellow men. God is pleased with such lovingobedience, rather than with empty ceremonies.<\/P><\/p>\n Thus speaketh the Lord of hosts, saying<\/strong>,…. The same things as he had before; for the things following are ever in force, and always to be attended to, and to be regarded and preferred before anything merely ritual and ceremonial; and especially before the traditions and commandments of men, of which nature the above fasts were:<\/p>\n Execute true judgment<\/strong>; or, “judge judgment e of truth”; this is addressed to the judges of the people, that when any cause came before them between man and man, that they would judge righteously, according to the law of God; and, without respect to persons, pass sentence as the truth of the case required:<\/p>\n and show mercy and compassion every man to his brother<\/strong>; whether in want of food, raiment, or in whatsoever distress, whether of body or mind; which is much more acceptable to God than any legal sacrifices, or outward abstinences and humiliations, Ho 6:6<\/span>.<\/p>\n e “judicium veritatis”, Montanus, Calvin, Cocceius, Burkius; “jus veritatis”, Junius & Tremellius, Tarnovius.<\/p>\n Thus saith Jehovah of hosts, (71) saying, The judgment of truth judge, and kindness and mercies show, every one to his brother. We have seen what the Prophet said of fasting, when messengers were sent by the exiles to enquire on the subject. It was a suitable opportunity for handling the question. For, as we then said, the people were so devoted to their ceremonies, as to think that the whole of religion consisted in fasting and in similar exercises. And as we are by nature prone to this evil, we ought carefully to consider what the Prophet has taught us — that fasting is not simply, or by itself, approved by God, but on account of the end designed by it. Having already shown to the Jews their error, in thinking that God could be pacified by ceremonies, he now reminds them of what God mainly requires in his law — that men should observe what is just and right towards one another. It is indeed true that the first part of the law refers to the service due to God; but it is a way which God has commonly adopted, to test the life of men by the duties of the second Table, and to show what this part of the law especially requires God then in this passage, as in many others, does not commend righteousness towards men so as to depreciate godliness; for as this far excels everything in the whole world, so we know that in rightly forming the life, the beginning ought ever to be made by serving God aright. But as the Prophet had to do with hypocrites, he shows that they only trifled with God, while they made much of external things, and at the same tinge neglected uprightness, and the duties of love <\/p>\n We now then understand the Prophet’s object. He had said in the last lecture that he brought forward nothing new, but only reminded them of what had been taught by other Prophets; and here he pursues the same subject — that God made more account of uprightness and kindness than of those legal shadows, which in themselves were of no moment. <\/p>\n The judgment of truth, he says, judge. This could not have been extended indiscriminately to the whole people; but by these words the Prophet indirectly reproved the judges, because they committed plunder, either through favor or hatred, so that they decided cases not in a just and equitable manner. We then learn from the Prophet’s words, that judgments were then given corruptly, so that the judge either decided in favor of a friend, or was bought by a price or a reward. As then there was no truth in the judgments given, but false pretences and colourings, the Prophet here exhorts them to execute the judgment of truth, that is, true judgment, when no respect of persons is shown, and when neither hatred nor favor prevails, but equity alone is regarded. <\/p>\n He then addresses the whole people in common, and says, Show, or exercise, kindness and mercies (72) every one towards his brother. He not only bids them to abstain from doing any wrong, but exhorts them to show kindness; for it would not be enough to do no harm to any one, except each of us were also solicitous to assist our neighbors; inasmuch as it is the dictate of benevolence to help the miserable when necessity so requires. But we must recollect that a part is given twice for the whole in what the Prophet says: in the first place, he refers only to the second Table of the law, while he includes in general the rule by which our life is to be formed; and in the second place, he enumerates not every thing contained in the second Table, but mentions only some things as instances. It is however certain, that his design was to show that men are greatly deceived when they seek to discharge their duties towards God by means of external rites and ceremonies; and farther, that it is a true and substantial evidence of piety, when and one observes what is just and equitable towards his neighbor. He afterwards adds — <\/p>\n (71) Both Newcome and Henderson render the verb [ אמר ] here in the past tense — “Thus spake Jehovah of hosts;” and this seems right, as the reference is made to what the Lord had spoken by the former Prophets, as it appears from the 11th verse. — Ed. <\/p>\n (72) Rendered “kindness and mercy” by Henderson, but more correctly “mercy and compassion” by Newcome; or they may be rendered “mercy and sympathies.” The meaning is, “Do acts of mercy and of compassions,” or sympathies. — Ed. <\/p>\n Zec 7:9 Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:<\/p>\n Ver. 9. Execute true judgment<\/strong> ] According to Deu 1:17<\/span> . See the note there. The prophet having here to do with hypocrites, who boast much of their piety with neglect of charity, and seem to be strict in the service of God, but make overly bold with men, presseth them to duties of the second table, which yet he would have exercised in the first table; for not only the second is included in the first, but in the very first commandment of the law the observation of the rest is commanded, as Luther well observeth. <\/p>\n <\/p>\n And show mercy<\/strong> ] Or bountifulness, kindness, favourable dealing. <\/p>\n <\/p>\n And compassions<\/strong> ] Heb. bowels, q.d.<\/em> Do it out of deep pity from the heart root. Draw out, not your sheaf only, but your soul to the hungry, Isa 58:10<\/span> , this way the poorest may exercise his charity; though he cannot show mercy, yet he may love it, Mic 6:8<\/span> , he may wish well to it, as these poor wretches, that were willing indeed, but never, alas, able to relieve the necessitous, Mat 25:35<\/span> : we usually call such poor men, poor souls; but in the bowels of compassion a poor soul may be a rich Christian; and a rich man may have a poor soul.<\/p>\n Execute. judgment. Note the Figure of speech Polyptoton (App-6). Hebrew. mishpat. shephotu = true judgment judge ye. Compare Isa 58:6, Isa 58:7. <\/p>\n mercy = lovingkindness. <\/p>\n every man. Hebrew. ish. App-14. <\/p>\n saying: Zec 7:7, Zec 8:16, Zec 8:17, Lev 19:15, Lev 19:35-37, Deu 10:18, Deu 10:19, Deu 15:7-14, Deu 16:18-20, Psa 82:2-4, Pro 21:3, Isa 58:6-10, Jer 7:5, Jer 7:23, Eze 45:9, Hos 10:12, Hos 10:13, Amo 5:24, Mic 6:8, Mat 23:23, Luk 11:42, Jam 2:13-17 <\/p>\n Execute true judgment: Heb. Judge judgment of truth, Jer 21:12, *marg. Joh 7:51 <\/p>\n Reciprocal: Exo 18:21 – men Lev 10:20 – he was content Pro 21:13 – at Pro 22:16 – that oppresseth Pro 31:9 – General Ecc 5:8 – regardeth Isa 1:17 – seek Isa 3:5 – the people Isa 5:7 – he looked Isa 16:3 – execute Jer 7:6 – oppress Jer 17:11 – he that Jer 22:3 – Execute Eze 18:7 – hath not Eze 18:8 – hath executed Hos 4:2 – swearing Hos 12:6 – keep Hag 2:17 – yet Mat 21:34 – he sent Mar 12:3 – and sent Luk 20:10 – sent 1Pe 3:8 – having<\/p>\n Zec 7:9. Lord of hosts means He is Lord of armies or other multitudes. The fathers had suffered through the unjust dealing of the princes and God wished his people to be spared such hardships now that they were back safely in their own land.<\/p>\n Zec 7:9-12. Thus speaketh the Lord of hosts Or did speak, that is, to your fathers, and thus he speaks to you now; Execute true judgment I often put your fathers in mind that judgment and mercy were more acceptable to me than fasting, or any external performances; (see the margin;) and I repeat the same admonition to you of the present age. And let none of you imagine evil against his brother, &c. Neither think ill of, nor wish ill to, nor plot evil against one another. But they refused to hearken But your fathers refused to obey the admonitions of the former prophets, and were often reproved by them for their refractory disposition; and pulled away the shoulder Withdrew their shoulder from the yoke of the law. The metaphor is taken from oxen that refuse to put their necks under the yoke. See the margin. Yea, they made their hearts as an adamant-stone So that no arguments could make any impression upon them; lest they should hear the law Of God by Moses, which they were peremptorily required to do, but to do which they as peremptorily refused; and the words The counsels and commands; which the Lord hath sent in his Spirit by the former prophets Inspired and commissioned his prophets to declare; therefore For this great obstinacy; came a great wrath Which consumed the whole land, and burned against the people that had inhabited it seventy years together in Babylon; from the Lord of hosts In all which the hand of the Lord was most evidently seen, rendering unto them according to their ways.<\/p>\n 7:9 Thus speaketh the LORD of hosts, saying, {k} Execute true judgment, and show mercy and compassions every man to his brother:<\/p>\n (k) He shows that they did not fast with a sincere heart, but because of hypocrisy, and that it was not done from a pure religion, because they lacked these offices of charity which should have declared that they were godly; Mat 23:23 .<\/p>\n Thus speaketh the LORD of hosts, saying, Execute true judgment, and show mercy and compassions every man to his brother: 9. thus speaketh ] Rather, thus saith. Some would render, thus said the Lord of hosts, i.e. to your fathers by the former prophets (Zec 7:7), a summary of whose teaching is then given, Zec … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 7:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22982","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22982","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22982"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22982\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22982"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22982"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22982"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"