12<\/strong>. the seed shall be prosperous<\/em> ] Lit. The seed of peace (there shall be).<\/strong> This gives a very good sense, when we remember that the Hebrew words here used have a wide meaning. Seed<\/em> is not only that which is sown, but sometimes seed-time<\/em>, or sowing<\/em> (Gen 8:22<\/span>), sometimes produce<\/em> or harvest<\/em> (Job 39:12<\/span>). Peace<\/em> is prosperity<\/em> and plenty<\/em>. So that the words may be paraphrased, The processes of agriculture shall prosper<\/em>. Another rendering, however, according to which this clause is in apposition with the words immediately following, The seed<\/em> ( or plant<\/em>) of peace, namely, the vine, shall give<\/em>, &c., has been strongly supported. The vine is then thought to be called “the seed of peace,” because “it can only flourish in peaceful times, and not when the land is laid waste by enemies.” But one fails to see how this is a peculiarity of the vine. It would seem to be equally true of corn and other products of the earth. Moreover, such an apposition destroys the balance<\/em> of the three following clauses, which form a threefold expansion of the general statement with which the verse begins. In the Speaker’s Commentary<\/em> it is said, “The vine is pre-eminently a plant of peace<\/em>.” But in all the passages referred to in support of the assertion the fig-tree is associated with the vine. It is difficult, therefore, to see how the vine can be singled out as the<\/em> plant of peace.<\/p>\n to possess<\/em> ] Lit. to inherit.<\/strong> Comp. , Rev 21:7<\/span>.<\/p>\n For the seed shall be peace – <\/B>o<\/SUP>Your seed shall be peace and a blessing, so that they will call it a seed of peace. The unusual construction is perhaps adopted, in order to suggest a further meaning. It is a reversal of the condition, just spoken of, when there was no peace to him that went, or to him that returned.<\/P> The vine shall give her fruit and the ground shall give her increase – <\/B>The old promise in the law on obedience Lev 26:4<\/span>, as the exact contrary was threatened on disobedience Lev 26:20<\/span>. It had been revived in the midst of promise of spiritual blessing and of the coming of Christ, in Ezekiel Eze 34:27<\/span>. Ribera: By the metaphor of sensible things he explains (as the prophets often do) the abundance of spiritual good in the time of the new law, as did Hosea Hos 2:21-22<\/span>, Joel Joe 2:23-25<\/span>; Joe 3:18<\/span>, Amos Amo 9:13<\/span>, and many others. And I will cause the remnant of the people to inherit. Ribera: As if he said, I promised these things not to you who live now, but to the future remnant of your people, that is, those who shall believe in Christ and shall be saved, while the rest perish. These shall possess these spiritual goods, which I promise now, under the image of temporal. As our Lord said, He that overcometh shall inherit all things, and I will be his God, and he shall be My son Rev 21:7<\/span>.<\/P> <\/p>\n Verse 12<\/span>. For the seed<\/B><\/I> shall be <\/B>prosperous<\/B><\/I>] Ye shall be a holy and peaceable people; and God will pour down his blessing on yourselves, your fields, and your vineyards.<\/P> <\/p>\n For the seed, which before brought nothing, or very little, forth, shall now prosper into a plentiful harvest, such as Mal 3:10<\/span>. <\/P> The vine shall give her fruit: this was very much the wealth and support of that people; this had been blasted, as Hag 1:11<\/span>, now it shall be blest, and bring forth her expected fruit. <\/P> The ground shall give her increase; summarily, the ground you plant shall abundantly bring forth her fruit to your satisfaction. <\/P> The heavens shall give their dew; the heavens, which before were as brass, and made your earth as iron, hard, barren, shall now drop down their rain, and make the earth fruitful. Much like that Psa 72:3<\/span>; Hos 2:18<\/span>. <\/P> I will cause, by my special, singular providence, and blessing on them. <\/P> To possess; to enjoy, have the things, and the comfort of them; whereas before, though they ate, they were not satisfied, had not enough, Hag 1:6<\/span>. <\/P> <\/p>\n 12. seed . . . prosperous<\/B>thatis, shall not fair to yield abundantly (Hos 2:21<\/span>;Hos 2:22<\/span>; Hag 2:19<\/span>).Contrast with this verse Hag 1:6<\/span>;Hag 1:9-11<\/span>; Hag 2:16<\/span>.<\/P> dew<\/B>especiallybeneficial in hot countries where rain is rare.<\/P><\/p>\n For the seed [shall be] prosperous<\/strong>,…. Being cast into the earth, it shall spring up again, and produce a large increase; whereas before, though they sowed much, it came to little, Hag 1:6<\/span>:<\/p>\n the vine shall give her fruit<\/strong>; be loaded with clusters, and produce large quantities of wine; whereas before there was a drought upon the new wine; and where there were wont to be had fifty vessels out of the press, there were but twenty, Hag 1:11<\/span>:<\/p>\n and the ground shall give her increase<\/strong>; as usual, meaning of wheat and barley; whereas before there was a drought upon the corn, and where there used to be a heap of twenty measures, there were but ten, Hag 1:11<\/span>:<\/p>\n and the heavens shall give their dew<\/strong>; which makes the earth fruitful; whereas before the heaven over them was stayed from dew, and instead of it were blasting, mildew, and hail, Hag 1:10<\/span>:<\/p>\n and I will cause the remnant of this people to possess all these [things]<\/strong>; as a symbol of better things inherited by the remnant according to the election of grace; and who have the promise both of this life and that to come; and who, seeking in the first place spiritual things, have all others added to them, convenient for them.<\/p>\n Here Zechariah promises the continuance of God’s favor, which the Jews had now begun to taste. God then had in part openly showed that he was a Father to the Jews, by dealing liberally with them: but in order more fully to strengthen them in their perseverance, Zechariah says that this favor would be continued. <\/p>\n And he says first, that there would be the seed of peace. Some think that it is called the seed of peace because the cultivation of the fields, while the assaults of enemies were dreaded, was deserted; no one dared to bring out his oxen or his horses, and then even when the husbandmen sowed their fields, it was not done as in seasons of quietness and security. As then the fields, when badly cultivated in times of war, do not produce a full crop, so they think that it is called the seed of peace, when husbandmen are permitted to employ necessary labor, when they are free from every fear, and devote securely their toils on the cultivation and the sowing of their fields. Others explain the seed of peace to be this — that it is so when neither storms, nor tempests, nor mildew, nor any other evils do any harm to the corn and fruit. But as שלום, shelum, means often in Hebrew prosperity, we may so take it here, that it would be the seed of peace, that is, that the seed would be prosperous; and this interpretation seems to me less strained. It shall then be the seed of peace, that is, it shall prosper according to your labor; what is sown shall produce its proper fruit. (86) <\/p>\n There is added an explanation — The vine shall yield its fruit, and the earth shall yield its increase, and the heaven shall yield its dew. We hence conclude that it was called the seed of peace, because the husbandmen gained their object when the earth, irrigated by the dew of heaven, was not sterile, and when the produce was abundant, when there was plenty of corn and wine, and of other things. There is then peace or prosperity as to the seed, when the corn grows according to our wishes, and comes to maturity, and when heaven responds to the earth, and withholds not its dew, as we have seen in another place. In short, God testifies that the remnant of his people should abound in all good things, for the heaven would not withhold from them its rain, nor the earth shut up its bowels. <\/p>\n But God ever recalls his people to himself, that they may depend on his blessing; for it would be a cold doctrine were we not persuaded of this — that the earth is not otherwise fruitful than as God gives it the power of generating and of bringing forth. We ought therefore ever to regard the blessing of God, and to ask of him to supply us with food, and to pray him every day, as we are taught, to give us our daily bread. But few do this from the heart, and hardly one in a hundred so turns his thoughts to God’s hand as firmly to believe that he daily receives from him his daily food. We now understand what the Prophet means in these words. It now follows — <\/p>\n (86) It is not easy to know the precise meaning of this phrase, capable as it is of various explanations. Jerome, Grotius, and Marckius consider “the remnant,” mentioned in the preceding verse, as meant by the seed, “For the seed shall be peace,” or peacable, instead of being rebellious as before. The verse, as stated by Marckius, may be thus rendered, — <\/p>\n For to the seed of peace Shall the vine yield its fruit, etc. <\/p>\n But what seems most consonant with the whole passage, is to regard [ זרע ] as meaning seed-time or sowing, (Gen 8:22<\/span>,) and to consider [ שלום ] to be, in its ordinary sense, as signifying peace or peacable. It was said before, in verse 10, that there was no peace to goers and comers, such as went forth to labor in the field: but now there was to be a different state of things. Then the version would be, — <\/p>\n <\/p>\n 12. For the sowing-time will be peacable; The vine shall give its fruit, And the land shall give its increase, And the heavens shall give their dew: Yea, I will cause the remnant of this people To inherit all these things. <\/p>\n But most follow Calvin’s view: so do Newcome and Henderson. <\/p>\n Blayney considers [ זרע ] a participle, and construes the words in connection with the former verse, “I will not be to the residue of this people such as I was in former days,” (that is, a sower of discord, as verse 10,) “but a sower of peace.” This certainly makes the construction easier. — Ed. <\/p>\n (12) For the seed . . . prosperous.<\/strong>Comp. the Syriac, for the seed shall be peace. Better, as in margin, For the seed of peace<\/em>viz., the vine, which is so called because it can flourish only in times of peace: so that to sit under the vine and under the fig. tree is a common figure to denote the enjoyment of peace and prosperity. For the word seed applied to the vine, comp. Jer. 2:21<\/span>.<\/p>\n Comp. 1Ma. 14:8 : Then did they till their ground in peace, and the earth gave her increase, and the trees of the field their fruit.<\/p>\n Zec 8:12<\/span><\/em><\/strong>. <\/strong>For the seed shall be prosperous<\/em><\/strong><\/strong> For the seed shall be sown in peace. <\/em>Houbigant. <\/p>\n 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].<\/p>\n Ver. 12. For the seed shall be prosperous<\/strong> ] Or, full and perfect, as the Chaldee hath it; it shall be fruitful and yield a plentiful crop, such as shall every way answer the desire of the husbandman. Instead of your recent scarcity (whereof see Hag 1:9<\/span> , with the notes) you shall abound with plenty of all things, feeding of the fat, and drinking of the sweet, and having your heart filled with food and gladness, Act 14:17<\/span> . More particularly: <\/p>\n <\/p>\n The vine shall give her fruit<\/strong> ] So that ye shall swim in wine. <\/p>\n <\/p>\n And the ground shall give her increase<\/strong> ] Her full burden of the best; so that your floors shall swell, and your tables sweat with sweetest varieties. <\/p>\n <\/p>\n And the heavens shall give their dew<\/strong> ] That womb of the morning wherein the fruits are conceived. <\/p>\n <\/p>\n And I will cause the remnant of this people to possess all these things<\/strong> ] 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<\/span> . And, Hos 2:22<\/span> , he resolveth the genealogy of grain and wine into himself: I will hear the heaven, and the heaven shall hear the earth, &c. 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 (whatever Jesuits tell us of the Church’s prosperity and plenty, fetching her mark from the market), to the end that it may he admired for itself, and not for these transitory trappings.<\/p>\n the seed shall be, &c. Ref to Pentateuch (Deu 28:3-12). App-92. <\/p>\n and. Note the Figure of speech Polysyndefon (App-6). combined with Figure of speech Anabasis (App-6), <\/p>\n ground = earth. <\/p>\n shall give, &c. Reference to Pentateuch (Lev 26:4, Lev 26:20. Deu 11:17. App-92. Compare Psa 67:6; Psa 78:46; Psa 85:12. Eze 34:27. <\/p>\n the seed: Gen 26:12, Lev 26:4, Lev 26:5, Deu 28:4-12, Psa 67:6, Psa 67:7, Pro 3:9, Pro 3:10, Isa 30:23, Eze 34:26, Eze 34:27, Eze 36:30, Hos 2:21-23, Joe 2:22, Amo 9:13-15, Hag 2:19 <\/p>\n prosperous: Heb. of peace, Psa 72:3, Jam 3:18 <\/p>\n the heavens: Gen 27:28, Deu 32:2, Deu 33:13, Deu 33:28, 1Ki 17:1, Pro 19:12, Hos 14:5, Hag 1:10 <\/p>\n the remnant: Zec 8:6, Mic 4:6, Mic 4:7, 1Co 3:21 <\/p>\n to possess: Isa 61:7, Eze 36:12, Oba 1:17-20, Mat 6:33 <\/p>\n Reciprocal: Ezr 9:8 – a remnant Psa 107:37 – which may Ecc 11:6 – thou knowest Isa 26:19 – thy dew Eze 36:9 – General Hos 14:7 – grow Hag 2:18 – even Mal 3:11 – neither<\/p>\n Zec 8:12. This verse 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,<\/p>\n 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]. 12. the seed shall be prosperous ] Lit. The seed of peace (there shall be). … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 8:12”<\/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-22999","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22999","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=22999"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22999\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22999"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22999"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22999"}],"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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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","protected":false},"excerpt":{"rendered":"