Fasting, Justice, and the Stubborn Heart

Zec 7:4-7 The first of these four words of God contains an exposure of what might be unwarrantable in the question and its motives, and open to disapproval. Zec 7:4. “And the word of Jehovah of hosts came to me thus, Zec 7:5. Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh (month), and that for seventy years, did ye, when fasting, fast to me?

Zec 7:6. And when ye eat, and when ye drink, is it not ye who eat, and ye who drink? Zec 7:7. Does it not concern the words, which Jehovah has preached through the former prophets, when Jerusalem was inhabited and satisfied, and her towns round about her, and the south country and the low land were inhabited? ” The thought of Zec 7:6 and Zec 7:7 is the following: It is a matter of indifference to God whether the people fast or not.

The true fasting, which is well pleasing to God, consists not in a pharisaical abstinence from eating and drinking, but in the fact that men observe the word of God and live thereby, as the prophets before the captivity had already preached to the people. This overthrew the notion that men could acquire the favour of God by fasting, and left it to the people to decide whether they would any longer observe the previous fast-days; it also showed what God would require of them if they wished to obtain the promised blessings.

For the inf. absol. see at Hag 1:6. The fasting in the seventh month was not the fast on the day of atonement which was prescribed in the law (Leviticus 23), but, as has been already observed, the fast in commemoration of the murder of Gedaliah. In the form צמתּני the suffix is not a substitute for the dative (Ges. §121, 4), but is to be taken as an accusative, expressive of the fact that the fasting related to God (Ewald, §315, b ).

The suffix is strengthened by אני for the sake of emphasis (Ges. §121, 3). In Zec 7:7 the form of the sentence is elliptical. The verb is omitted in the clause הלוא את־הדּברים, but not the subject, say זה, which many commentators supply, after the lxx, the Peshito, and the Vulgate (“Are these not the words which Jehovah announced? ”), in which case את would have to be taken as nota nominativi .

The sentence contains an aposiopesis , and is to be completed by supplying a verb, either “should ye not do or give heed to the words which,” etc.? or “do ye not know the words? ” ישׁבת, as in Zec 1:11, in the sense of sitting or dwelling; not in a passive sense, “to be inhabited,” although it might be so expressed. שׁלוה is synonymous with שׁקטת in Zec 1:11.

ישׁב, in the sense indicated at the close of the verse, is construed in the singular masculine, although it refers to a plurality of previous nouns (cf. Ges. §148, 2). In addition to Jerusalem, the following are mentioned as a periphrasis for the land of Judah: (1) her towns round about; these are the towns belonging to Jerusalem as the capital, towns of the mountains of Judah which were more or less dependent upon her: (2) the two rural districts, which also belonged to the kingdom of Judah, viz.

, the negeb , the south country (which Koehler erroneously identifies with the mountains of Judah; compare Jos 15:21 with Jos 15:48), and the shephēlâh , or lowland along the coast of the Mediterranean (see at Jos 15:33).

Zec 7:4-7 The first of these four words of God contains an exposure of what might be unwarrantable in the question and its motives, and open to disapproval. Zec 7:4. “And the word of Jehovah of hosts came to me thus, Zec 7:5. Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh (month), and that for seventy years, did ye, when fasting, fast to me?

Zec 7:6. And when ye eat, and when ye drink, is it not ye who eat, and ye who drink? Zec 7:7. Does it not concern the words, which Jehovah has preached through the former prophets, when Jerusalem was inhabited and satisfied, and her towns round about her, and the south country and the low land were inhabited? ” The thought of Zec 7:6 and Zec 7:7 is the following: It is a matter of indifference to God whether the people fast or not.

The true fasting, which is well pleasing to God, consists not in a pharisaical abstinence from eating and drinking, but in the fact that men observe the word of God and live thereby, as the prophets before the captivity had already preached to the people. This overthrew the notion that men could acquire the favour of God by fasting, and left it to the people to decide whether they would any longer observe the previous fast-days; it also showed what God would require of them if they wished to obtain the promised blessings.

For the inf. absol. see at Hag 1:6. The fasting in the seventh month was not the fast on the day of atonement which was prescribed in the law (Leviticus 23), but, as has been already observed, the fast in commemoration of the murder of Gedaliah. In the form צמתּני the suffix is not a substitute for the dative (Ges. §121, 4), but is to be taken as an accusative, expressive of the fact that the fasting related to God (Ewald, §315, b ).

The suffix is strengthened by אני for the sake of emphasis (Ges. §121, 3). In Zec 7:7 the form of the sentence is elliptical. The verb is omitted in the clause הלוא את־הדּברים, but not the subject, say זה, which many commentators supply, after the lxx, the Peshito, and the Vulgate (“Are these not the words which Jehovah announced? ”), in which case את would have to be taken as nota nominativi .

The sentence contains an aposiopesis , and is to be completed by supplying a verb, either “should ye not do or give heed to the words which,” etc.? or “do ye not know the words? ” ישׁבת, as in Zec 1:11, in the sense of sitting or dwelling; not in a passive sense, “to be inhabited,” although it might be so expressed. שׁלוה is synonymous with שׁקטת in Zec 1:11.

ישׁב, in the sense indicated at the close of the verse, is construed in the singular masculine, although it refers to a plurality of previous nouns (cf. Ges. §148, 2). In addition to Jerusalem, the following are mentioned as a periphrasis for the land of Judah: (1) her towns round about; these are the towns belonging to Jerusalem as the capital, towns of the mountains of Judah which were more or less dependent upon her: (2) the two rural districts, which also belonged to the kingdom of Judah, viz.

, the negeb , the south country (which Koehler erroneously identifies with the mountains of Judah; compare Jos 15:21 with Jos 15:48), and the shephēlâh , or lowland along the coast of the Mediterranean (see at Jos 15:33).

Zec 7:8-12 The second word of the Lord recals to the recollection of the people the disobedience of the fathers, and its consequences, viz. , the judgment of exile, as a warning example. The introduction of the prophet’s name in the heading in Zec 7:8 does not warrant the strange opinion held by Schmieder and Schlier - namely, that our prophet is here reproducing the words of an earlier Zechariah who lived before the captivity - but is merely to be attributed to a variation in the form of expression.

This divine word was as follows: Zec 7:9. “Thus hath Jehovah of hosts spoken, saying, Execute judgment of truth, and show love and compassion one to another. Zec 7:10. And widows and orphans, strangers and destitute ones, oppress not; and meditate not in your heart the injury of every brother. Zec 7:11. But they refused to attend, and offered a rebellious shoulder, and hardened their ears that they might not hear.

Zec 7:12. And they made their heart diamond, that they might not hear the law and the words which Jehovah of hosts sent through His Spirit by means of the former prophet, so that great wrath came from Jehovah of hosts. ” כּה אמר is to be taken as a preterite here, referring to what Jehovah had caused to be proclaimed to the people before the captivity. The kernel of this announcement consisted in the appeal to the people, to keep the moral precepts of the law, to practise the true love of the neighbour in public life and private intercourse.

Mishpat 'ĕmeth , judgment of truth (cf. Eze 18:8), is such an administration of justice as simply fixes the eye upon the real circumstances of any dispute, without any personal considerations whatever, and decides them in accordance with truth. For the fact itself, compare Exo 22:20, Exo 22:21; Exo 23:6-9; Lev 19:15-18; Deu 10:18-19; Deu 24:14; Isa 1:17; Jer 7:5-6; Jer 22:3; Eze 18:8; Hos 12:7, etc.

רעת אישׁ אחיו, the injury of a man who is his brother (as in Gen 9:5); not “injury one towards another,” which would suppose a transposition of the אישׁ = אישׁ רעת אחיו. In Zec 7:11, Zec 7:12 the attitude of the people towards these admonitions of God is described. Nâthan kâthēph sōrereth : to give or offer a rebellious shoulder, as in Neh 9:29. The figure is borrowed from an ox, which will not allow a yoke to be placed upon its neck (cf.

Hos 4:16). To make the ears heavy ( hikhbı̄d ), away from hearing, i. e. , so that they do not hear (cf. Isa 6:10). To make the heart diamond ( shâmı̄r ), i. e. , as hard as diamond. A stony heart is a heart not susceptible to impressions (cf. Eze 11:19). The relative אשׁר before shâlach refers to the two nouns named before, viz. , tōrâh and debhârı̄m , though we need not on that account take tōrâh in the general sense of instruction.

God also sent the law to the people through the prophets, i. e. , caused them to preach it and impress it upon their hearts. The consequence of this obduracy of the people was, that “there arose great wrath from Jehovah” (cf. Zec 1:2; 2Ki 3:27).

Zec 7:8-12 The second word of the Lord recals to the recollection of the people the disobedience of the fathers, and its consequences, viz. , the judgment of exile, as a warning example. The introduction of the prophet’s name in the heading in Zec 7:8 does not warrant the strange opinion held by Schmieder and Schlier - namely, that our prophet is here reproducing the words of an earlier Zechariah who lived before the captivity - but is merely to be attributed to a variation in the form of expression.

This divine word was as follows: Zec 7:9. “Thus hath Jehovah of hosts spoken, saying, Execute judgment of truth, and show love and compassion one to another. Zec 7:10. And widows and orphans, strangers and destitute ones, oppress not; and meditate not in your heart the injury of every brother. Zec 7:11. But they refused to attend, and offered a rebellious shoulder, and hardened their ears that they might not hear.

Zec 7:12. And they made their heart diamond, that they might not hear the law and the words which Jehovah of hosts sent through His Spirit by means of the former prophet, so that great wrath came from Jehovah of hosts. ” כּה אמר is to be taken as a preterite here, referring to what Jehovah had caused to be proclaimed to the people before the captivity. The kernel of this announcement consisted in the appeal to the people, to keep the moral precepts of the law, to practise the true love of the neighbour in public life and private intercourse.

Mishpat 'ĕmeth , judgment of truth (cf. Eze 18:8), is such an administration of justice as simply fixes the eye upon the real circumstances of any dispute, without any personal considerations whatever, and decides them in accordance with truth. For the fact itself, compare Exo 22:20, Exo 22:21; Exo 23:6-9; Lev 19:15-18; Deu 10:18-19; Deu 24:14; Isa 1:17; Jer 7:5-6; Jer 22:3; Eze 18:8; Hos 12:7, etc.

רעת אישׁ אחיו, the injury of a man who is his brother (as in Gen 9:5); not “injury one towards another,” which would suppose a transposition of the אישׁ = אישׁ רעת אחיו. In Zec 7:11, Zec 7:12 the attitude of the people towards these admonitions of God is described. Nâthan kâthēph sōrereth : to give or offer a rebellious shoulder, as in Neh 9:29. The figure is borrowed from an ox, which will not allow a yoke to be placed upon its neck (cf.

Hos 4:16). To make the ears heavy ( hikhbı̄d ), away from hearing, i. e. , so that they do not hear (cf. Isa 6:10). To make the heart diamond ( shâmı̄r ), i. e. , as hard as diamond. A stony heart is a heart not susceptible to impressions (cf. Eze 11:19). The relative אשׁר before shâlach refers to the two nouns named before, viz. , tōrâh and debhârı̄m , though we need not on that account take tōrâh in the general sense of instruction.

God also sent the law to the people through the prophets, i. e. , caused them to preach it and impress it upon their hearts. The consequence of this obduracy of the people was, that “there arose great wrath from Jehovah” (cf. Zec 1:2; 2Ki 3:27).

Zec 7:8-12 The second word of the Lord recals to the recollection of the people the disobedience of the fathers, and its consequences, viz. , the judgment of exile, as a warning example. The introduction of the prophet’s name in the heading in Zec 7:8 does not warrant the strange opinion held by Schmieder and Schlier - namely, that our prophet is here reproducing the words of an earlier Zechariah who lived before the captivity - but is merely to be attributed to a variation in the form of expression.

This divine word was as follows: Zec 7:9. “Thus hath Jehovah of hosts spoken, saying, Execute judgment of truth, and show love and compassion one to another. Zec 7:10. And widows and orphans, strangers and destitute ones, oppress not; and meditate not in your heart the injury of every brother. Zec 7:11. But they refused to attend, and offered a rebellious shoulder, and hardened their ears that they might not hear.

Zec 7:12. And they made their heart diamond, that they might not hear the law and the words which Jehovah of hosts sent through His Spirit by means of the former prophet, so that great wrath came from Jehovah of hosts. ” כּה אמר is to be taken as a preterite here, referring to what Jehovah had caused to be proclaimed to the people before the captivity. The kernel of this announcement consisted in the appeal to the people, to keep the moral precepts of the law, to practise the true love of the neighbour in public life and private intercourse.

Mishpat 'ĕmeth , judgment of truth (cf. Eze 18:8), is such an administration of justice as simply fixes the eye upon the real circumstances of any dispute, without any personal considerations whatever, and decides them in accordance with truth. For the fact itself, compare Exo 22:20, Exo 22:21; Exo 23:6-9; Lev 19:15-18; Deu 10:18-19; Deu 24:14; Isa 1:17; Jer 7:5-6; Jer 22:3; Eze 18:8; Hos 12:7, etc.

רעת אישׁ אחיו, the injury of a man who is his brother (as in Gen 9:5); not “injury one towards another,” which would suppose a transposition of the אישׁ = אישׁ רעת אחיו. In Zec 7:11, Zec 7:12 the attitude of the people towards these admonitions of God is described. Nâthan kâthēph sōrereth : to give or offer a rebellious shoulder, as in Neh 9:29. The figure is borrowed from an ox, which will not allow a yoke to be placed upon its neck (cf.

Hos 4:16). To make the ears heavy ( hikhbı̄d ), away from hearing, i. e. , so that they do not hear (cf. Isa 6:10). To make the heart diamond ( shâmı̄r ), i. e. , as hard as diamond. A stony heart is a heart not susceptible to impressions (cf. Eze 11:19). The relative אשׁר before shâlach refers to the two nouns named before, viz. , tōrâh and debhârı̄m , though we need not on that account take tōrâh in the general sense of instruction.

God also sent the law to the people through the prophets, i. e. , caused them to preach it and impress it upon their hearts. The consequence of this obduracy of the people was, that “there arose great wrath from Jehovah” (cf. Zec 1:2; 2Ki 3:27).

Zec 7:8-12 The second word of the Lord recals to the recollection of the people the disobedience of the fathers, and its consequences, viz. , the judgment of exile, as a warning example. The introduction of the prophet’s name in the heading in Zec 7:8 does not warrant the strange opinion held by Schmieder and Schlier - namely, that our prophet is here reproducing the words of an earlier Zechariah who lived before the captivity - but is merely to be attributed to a variation in the form of expression.

This divine word was as follows: Zec 7:9. “Thus hath Jehovah of hosts spoken, saying, Execute judgment of truth, and show love and compassion one to another. Zec 7:10. And widows and orphans, strangers and destitute ones, oppress not; and meditate not in your heart the injury of every brother. Zec 7:11. But they refused to attend, and offered a rebellious shoulder, and hardened their ears that they might not hear.

Zec 7:12. And they made their heart diamond, that they might not hear the law and the words which Jehovah of hosts sent through His Spirit by means of the former prophet, so that great wrath came from Jehovah of hosts. ” כּה אמר is to be taken as a preterite here, referring to what Jehovah had caused to be proclaimed to the people before the captivity. The kernel of this announcement consisted in the appeal to the people, to keep the moral precepts of the law, to practise the true love of the neighbour in public life and private intercourse.

Mishpat 'ĕmeth , judgment of truth (cf. Eze 18:8), is such an administration of justice as simply fixes the eye upon the real circumstances of any dispute, without any personal considerations whatever, and decides them in accordance with truth. For the fact itself, compare Exo 22:20, Exo 22:21; Exo 23:6-9; Lev 19:15-18; Deu 10:18-19; Deu 24:14; Isa 1:17; Jer 7:5-6; Jer 22:3; Eze 18:8; Hos 12:7, etc.

רעת אישׁ אחיו, the injury of a man who is his brother (as in Gen 9:5); not “injury one towards another,” which would suppose a transposition of the אישׁ = אישׁ רעת אחיו. In Zec 7:11, Zec 7:12 the attitude of the people towards these admonitions of God is described. Nâthan kâthēph sōrereth : to give or offer a rebellious shoulder, as in Neh 9:29. The figure is borrowed from an ox, which will not allow a yoke to be placed upon its neck (cf.

Hos 4:16). To make the ears heavy ( hikhbı̄d ), away from hearing, i. e. , so that they do not hear (cf. Isa 6:10). To make the heart diamond ( shâmı̄r ), i. e. , as hard as diamond. A stony heart is a heart not susceptible to impressions (cf. Eze 11:19). The relative אשׁר before shâlach refers to the two nouns named before, viz. , tōrâh and debhârı̄m , though we need not on that account take tōrâh in the general sense of instruction.

God also sent the law to the people through the prophets, i. e. , caused them to preach it and impress it upon their hearts. The consequence of this obduracy of the people was, that “there arose great wrath from Jehovah” (cf. Zec 1:2; 2Ki 3:27).

Zec 7:8-12 The second word of the Lord recals to the recollection of the people the disobedience of the fathers, and its consequences, viz. , the judgment of exile, as a warning example. The introduction of the prophet’s name in the heading in Zec 7:8 does not warrant the strange opinion held by Schmieder and Schlier - namely, that our prophet is here reproducing the words of an earlier Zechariah who lived before the captivity - but is merely to be attributed to a variation in the form of expression.

This divine word was as follows: Zec 7:9. “Thus hath Jehovah of hosts spoken, saying, Execute judgment of truth, and show love and compassion one to another. Zec 7:10. And widows and orphans, strangers and destitute ones, oppress not; and meditate not in your heart the injury of every brother. Zec 7:11. But they refused to attend, and offered a rebellious shoulder, and hardened their ears that they might not hear.

Zec 7:12. And they made their heart diamond, that they might not hear the law and the words which Jehovah of hosts sent through His Spirit by means of the former prophet, so that great wrath came from Jehovah of hosts. ” כּה אמר is to be taken as a preterite here, referring to what Jehovah had caused to be proclaimed to the people before the captivity. The kernel of this announcement consisted in the appeal to the people, to keep the moral precepts of the law, to practise the true love of the neighbour in public life and private intercourse.

Mishpat 'ĕmeth , judgment of truth (cf. Eze 18:8), is such an administration of justice as simply fixes the eye upon the real circumstances of any dispute, without any personal considerations whatever, and decides them in accordance with truth. For the fact itself, compare Exo 22:20, Exo 22:21; Exo 23:6-9; Lev 19:15-18; Deu 10:18-19; Deu 24:14; Isa 1:17; Jer 7:5-6; Jer 22:3; Eze 18:8; Hos 12:7, etc.

רעת אישׁ אחיו, the injury of a man who is his brother (as in Gen 9:5); not “injury one towards another,” which would suppose a transposition of the אישׁ = אישׁ רעת אחיו. In Zec 7:11, Zec 7:12 the attitude of the people towards these admonitions of God is described. Nâthan kâthēph sōrereth : to give or offer a rebellious shoulder, as in Neh 9:29. The figure is borrowed from an ox, which will not allow a yoke to be placed upon its neck (cf.

Hos 4:16). To make the ears heavy ( hikhbı̄d ), away from hearing, i. e. , so that they do not hear (cf. Isa 6:10). To make the heart diamond ( shâmı̄r ), i. e. , as hard as diamond. A stony heart is a heart not susceptible to impressions (cf. Eze 11:19). The relative אשׁר before shâlach refers to the two nouns named before, viz. , tōrâh and debhârı̄m , though we need not on that account take tōrâh in the general sense of instruction.

God also sent the law to the people through the prophets, i. e. , caused them to preach it and impress it upon their hearts. The consequence of this obduracy of the people was, that “there arose great wrath from Jehovah” (cf. Zec 1:2; 2Ki 3:27).

Zec 7:13-14 This wrath is described in Zec 7:13, Zec 7:14. Zec 7:13. “It came to pass: as he cried and they did not hear, so will they cry and I shall not hear, said Jehovah of hosts. Zec 7:14. And I will scatter them with a whirlwind over all nations, who did not know them, and the land is laid waste behind them, so that no one passes to and fro. And thus they made the choice land a desert.

” The form of the address changes in Zec 7:13. Whereas in the protasis the prophet is still speaking of Jehovah in the third person, in the apodosis he introduces Jehovah as speaking (so will they cry, and I, etc.) and announcing the punishment, which He will inflict upon the rebellious and has already inflicted in their captivity. This address of God is continued in Zec 7:14 as far as וּמשּׁב.

The opinion, that the address terminates with לא ידעוּם, and that והארץ commences the account of the accomplishment of the purpose to punish, is not so much at variance with the circumstance, that in that case the last two clauses of Zec 7:14 would say essentially the same thing, as with the fact that והארץ וגו cannot, from its very form, be taken as an account of the accomplishment of the divine purpose. The perfect nâshammâh in this clause does not preclude our connecting it with the preceding one, but is used to set forth the devastation as a completed fact: the land will be (not become) waste.

The infliction of the punishment is expressed in Zec 7:13 in the form of a divine talio . As they have not hearkened to the word of God, so will God, when they call upon Him, namely in distress (cf. Hos 5:15), also not hear (cf. Jer 11:11), but whirl them like a tempest over the nations. The form אסערם is the first pers. imperf. piel for אסערם or אסערם, and Aramaic (cf.

Ges. §52, 2, Anm. 2). On the nations whom they do not know, and who will therefore have no pity and compassion upon them, compare Jer 22:28; Jer 16:13. מעבר וּמשּׁב (cf. Zec 9:8), that not one goes to and fro in the desolate land; lit. , goes away from a place and returns again (cf. Exo 32:27). In the clause ויּשׂימוּ וגו the result of the stiff-necked obstinacy of the fathers is briefly stated: They have made the choice land a desert ( 'erets chemdâh , as in Jer 3:19 and Psa 106:24), so that they have brought upon the land all the calamity which is now bewailed upon the fast-days.

Renewal and Completion of the Covenant of Grace - Zechariah 8 In this chapter we have the second half of the Lord’s answer to the question concerning the last-days, which promises to the people the restitution of the former relation of grace, and the future glorification of Israel, on the simple condition of their observing the moral precepts of the law. This double promise is contained in two words of God, each of which is divided into a number of separate sayings, containing the separate details of the salvation bestowed by the formula כּה אמר יי צ (thus saith Jehovah of hosts): the first into seven (Zec 8:2, Zec 8:3, Zec 8:4-5, Zec 8:6, Zec 8:7, Zec 8:9, Zec 8:14-17), the second into three (Zec 8:19, Zec 8:20-22, and Zec 8:23).

Jerome observes, with reference to this: “By the separate words and sentences, in which Israel is promised not only prosperity, but things almost incredible in their magnitude, the prophet declares, 'Thus saith the Almighty God;' saying, in other words, Do not imagine that the things which I promise are my own, and so disbelieve me as only a man; they are the promises of God which I unfold. ”

Zec 7:13-14 This wrath is described in Zec 7:13, Zec 7:14. Zec 7:13. “It came to pass: as he cried and they did not hear, so will they cry and I shall not hear, said Jehovah of hosts. Zec 7:14. And I will scatter them with a whirlwind over all nations, who did not know them, and the land is laid waste behind them, so that no one passes to and fro. And thus they made the choice land a desert.

” The form of the address changes in Zec 7:13. Whereas in the protasis the prophet is still speaking of Jehovah in the third person, in the apodosis he introduces Jehovah as speaking (so will they cry, and I, etc.) and announcing the punishment, which He will inflict upon the rebellious and has already inflicted in their captivity. This address of God is continued in Zec 7:14 as far as וּמשּׁב.

The opinion, that the address terminates with לא ידעוּם, and that והארץ commences the account of the accomplishment of the purpose to punish, is not so much at variance with the circumstance, that in that case the last two clauses of Zec 7:14 would say essentially the same thing, as with the fact that והארץ וגו cannot, from its very form, be taken as an account of the accomplishment of the divine purpose. The perfect nâshammâh in this clause does not preclude our connecting it with the preceding one, but is used to set forth the devastation as a completed fact: the land will be (not become) waste.

The infliction of the punishment is expressed in Zec 7:13 in the form of a divine talio . As they have not hearkened to the word of God, so will God, when they call upon Him, namely in distress (cf. Hos 5:15), also not hear (cf. Jer 11:11), but whirl them like a tempest over the nations. The form אסערם is the first pers. imperf. piel for אסערם or אסערם, and Aramaic (cf.

Ges. §52, 2, Anm. 2). On the nations whom they do not know, and who will therefore have no pity and compassion upon them, compare Jer 22:28; Jer 16:13. מעבר וּמשּׁב (cf. Zec 9:8), that not one goes to and fro in the desolate land; lit. , goes away from a place and returns again (cf. Exo 32:27). In the clause ויּשׂימוּ וגו the result of the stiff-necked obstinacy of the fathers is briefly stated: They have made the choice land a desert ( 'erets chemdâh , as in Jer 3:19 and Psa 106:24), so that they have brought upon the land all the calamity which is now bewailed upon the fast-days.

Renewal and Completion of the Covenant of Grace - Zechariah 8 In this chapter we have the second half of the Lord’s answer to the question concerning the last-days, which promises to the people the restitution of the former relation of grace, and the future glorification of Israel, on the simple condition of their observing the moral precepts of the law. This double promise is contained in two words of God, each of which is divided into a number of separate sayings, containing the separate details of the salvation bestowed by the formula כּה אמר יי צ (thus saith Jehovah of hosts): the first into seven (Zec 8:2, Zec 8:3, Zec 8:4-5, Zec 8:6, Zec 8:7, Zec 8:9, Zec 8:14-17), the second into three (Zec 8:19, Zec 8:20-22, and Zec 8:23).

Jerome observes, with reference to this: “By the separate words and sentences, in which Israel is promised not only prosperity, but things almost incredible in their magnitude, the prophet declares, 'Thus saith the Almighty God;' saying, in other words, Do not imagine that the things which I promise are my own, and so disbelieve me as only a man; they are the promises of God which I unfold. ”

Zec 8:1-3 Restoration and completion of the covenant relation. - Zec 8:1. “And the word of Jehovah of hosts came, saying, Zec 8:2. Thus saith Jehovah of hosts, I am jealous for Zion with great jealousy, and with great fury I am jealous for her. ” The promise commences with the declaration of the Lord, that He has resolved to give active expression once more to the warmth of His love to Zion.

The perfects are used prophetically of that which God had resolved to do, and was now about to accomplish. For the fact itself, compare Zec 1:14-15. This warmth of the love of God towards Zion, and of His wrath towards the nations that were hostile to Zion, will manifest itself in the facts described in Zec 8:3 : “ Thus saith Jehovah, I return to Zion, and shall dwell in the midst of Jerusalem; and Jerusalem will be called city of truth, and the mountain of Jehovah of hosts the holy mountain.

” When Jerusalem was given up into the power of its foes, the Lord had forsaken His dwelling-place in the temple. Ezekiel saw the glory of the Lord depart from the temple (Ezeliel Eze 9:3; Eze 10:4, Eze 10:18; Eze 11:22-23). Now He is about to resume His abode in Jerusalem once more. The difference between this promise and the similar promise in Zec 2:10-13, is not that in the latter passage Jehovah’s dwelling in the midst of His people is to be understood in an ideal and absolute sense, whereas here it simply denotes such a dwelling as had taken place before, as Koehler supposes.

This is not implied in שׁבתּי, nor is it in harmony with the statement that Jerusalem is to be called a city of truth, and the temple hill the holy mountain. ‛Ir 'ĕmeth does not mean “city of security,” but city of truth or fidelity, i. e. , in which truth and fidelity towards the Lord have their home. The temple mountain will be called the holy mountain, i.

e. , will be so, and will be recognised and known as being so, from the fact that Jehovah, the Holy One of Israel, will sanctify it by His dwelling there. Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before.

Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain. The opinion, that there is nothing in the promises in Zec 8:3-13 that did not really happen to Israel in the period from Zerubbabel to Christ (Kliefoth, Koehler, etc.) , is proved to be incorrect by the very words, both of this verse and also of Zec 8:6, Zec 8:7, Zec 8:8, which follow.

How could the simple restoration of the previous covenant relation be described in Zec 8:6 as something that appeared miraculous and incredible to the nation? There is only so much correctness in the view in question, that the promise does not refer exclusively to the Messianic times, but that feeble commencements of its fulfilment accompanied the completion of the work of building the temple, and the restoration of Jerusalem by Nehemiah.

But the saying which follows proves that these commencements do not exhaust the meaning of the words.

Zec 8:1-3 Restoration and completion of the covenant relation. - Zec 8:1. “And the word of Jehovah of hosts came, saying, Zec 8:2. Thus saith Jehovah of hosts, I am jealous for Zion with great jealousy, and with great fury I am jealous for her. ” The promise commences with the declaration of the Lord, that He has resolved to give active expression once more to the warmth of His love to Zion.

The perfects are used prophetically of that which God had resolved to do, and was now about to accomplish. For the fact itself, compare Zec 1:14-15. This warmth of the love of God towards Zion, and of His wrath towards the nations that were hostile to Zion, will manifest itself in the facts described in Zec 8:3 : “ Thus saith Jehovah, I return to Zion, and shall dwell in the midst of Jerusalem; and Jerusalem will be called city of truth, and the mountain of Jehovah of hosts the holy mountain.

” When Jerusalem was given up into the power of its foes, the Lord had forsaken His dwelling-place in the temple. Ezekiel saw the glory of the Lord depart from the temple (Ezeliel Eze 9:3; Eze 10:4, Eze 10:18; Eze 11:22-23). Now He is about to resume His abode in Jerusalem once more. The difference between this promise and the similar promise in Zec 2:10-13, is not that in the latter passage Jehovah’s dwelling in the midst of His people is to be understood in an ideal and absolute sense, whereas here it simply denotes such a dwelling as had taken place before, as Koehler supposes.

This is not implied in שׁבתּי, nor is it in harmony with the statement that Jerusalem is to be called a city of truth, and the temple hill the holy mountain. ‛Ir 'ĕmeth does not mean “city of security,” but city of truth or fidelity, i. e. , in which truth and fidelity towards the Lord have their home. The temple mountain will be called the holy mountain, i.

e. , will be so, and will be recognised and known as being so, from the fact that Jehovah, the Holy One of Israel, will sanctify it by His dwelling there. Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before.

Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain. The opinion, that there is nothing in the promises in Zec 8:3-13 that did not really happen to Israel in the period from Zerubbabel to Christ (Kliefoth, Koehler, etc.) , is proved to be incorrect by the very words, both of this verse and also of Zec 8:6, Zec 8:7, Zec 8:8, which follow.

How could the simple restoration of the previous covenant relation be described in Zec 8:6 as something that appeared miraculous and incredible to the nation? There is only so much correctness in the view in question, that the promise does not refer exclusively to the Messianic times, but that feeble commencements of its fulfilment accompanied the completion of the work of building the temple, and the restoration of Jerusalem by Nehemiah.

But the saying which follows proves that these commencements do not exhaust the meaning of the words.

Zec 8:1-3 Restoration and completion of the covenant relation. - Zec 8:1. “And the word of Jehovah of hosts came, saying, Zec 8:2. Thus saith Jehovah of hosts, I am jealous for Zion with great jealousy, and with great fury I am jealous for her. ” The promise commences with the declaration of the Lord, that He has resolved to give active expression once more to the warmth of His love to Zion.

The perfects are used prophetically of that which God had resolved to do, and was now about to accomplish. For the fact itself, compare Zec 1:14-15. This warmth of the love of God towards Zion, and of His wrath towards the nations that were hostile to Zion, will manifest itself in the facts described in Zec 8:3 : “ Thus saith Jehovah, I return to Zion, and shall dwell in the midst of Jerusalem; and Jerusalem will be called city of truth, and the mountain of Jehovah of hosts the holy mountain.

” When Jerusalem was given up into the power of its foes, the Lord had forsaken His dwelling-place in the temple. Ezekiel saw the glory of the Lord depart from the temple (Ezeliel Eze 9:3; Eze 10:4, Eze 10:18; Eze 11:22-23). Now He is about to resume His abode in Jerusalem once more. The difference between this promise and the similar promise in Zec 2:10-13, is not that in the latter passage Jehovah’s dwelling in the midst of His people is to be understood in an ideal and absolute sense, whereas here it simply denotes such a dwelling as had taken place before, as Koehler supposes.

This is not implied in שׁבתּי, nor is it in harmony with the statement that Jerusalem is to be called a city of truth, and the temple hill the holy mountain. ‛Ir 'ĕmeth does not mean “city of security,” but city of truth or fidelity, i. e. , in which truth and fidelity towards the Lord have their home. The temple mountain will be called the holy mountain, i.

e. , will be so, and will be recognised and known as being so, from the fact that Jehovah, the Holy One of Israel, will sanctify it by His dwelling there. Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before.

Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain. The opinion, that there is nothing in the promises in Zec 8:3-13 that did not really happen to Israel in the period from Zerubbabel to Christ (Kliefoth, Koehler, etc.) , is proved to be incorrect by the very words, both of this verse and also of Zec 8:6, Zec 8:7, Zec 8:8, which follow.

How could the simple restoration of the previous covenant relation be described in Zec 8:6 as something that appeared miraculous and incredible to the nation? There is only so much correctness in the view in question, that the promise does not refer exclusively to the Messianic times, but that feeble commencements of its fulfilment accompanied the completion of the work of building the temple, and the restoration of Jerusalem by Nehemiah.

But the saying which follows proves that these commencements do not exhaust the meaning of the words.

Zec 8:4-5 Zec 8:4. “Thus saith Jehovah of hosts, Yet will there sit old men and women in the streets of Jerusalem, every one with his staff in his hand, for the multitude of the days of his life. Zec 8:5. And the streets of the city will be full of boys and girls playing in their streets. ” Long life, to an extreme old age, and a plentiful number of blooming children, were theocratic blessings, which the Lord had already promised in the law to His people, so far as they were faithful to the covenant.

Consequently there does not appear to be any Messianic element in this promise. But if we compare this fourth verse with Isa 65:20, we shall see that extreme old age also belonged to the blessings of the Messianic times. And as Israel had almost always to suffer most grievously from wars and other calamities, which swept off the people at an untimely age, during the time which extended from Zerubbabel to Christ; it must be admitted, notwithstanding the description of the prosperous times which Israel enjoyed under the government of Simon (1 Maccabees 14:4-15), that this promise also was only fulfilled in a very meagre measure, so far as Jerusalem was concerned, before the coming of Christ.