The Lord Promises to Bless Jerusalem (38 characters

ZECHARIAH 8 COMME TARY
EDITED BY GLE PEASE
The Lord Promises to Bless Jerusalem
1 The word of the Lord Almighty came to me.
BAR ES, "Dionysius: “After the Lord had, in the preceding chapter, manifoldly
rebuked the Jewish people, He now comforts it with renewed promises, as a good
physician, who after a bitter draught employs sweet and soothing remedies; as that most
loving Samaritan poured in wine and oil.” The chapter falls into two portions, each
marked by the words, The Word of the Lord of hosts came or came unto me, the first
Zech. 8:1-17 declaring the reversal of the former judgments, and the complete, though
conditional, restoration of God’s favor; the 2nd Zec_8:18-23 containing the answer to
the original question as to those fasts, in the declaration of the joy and the spread of the
Gospel. The first portion has, again, a sevenfold, the second, a threefold subordinate
division; marked by the beginning, “Thus saith the Lord of hosts.”
GILL, "Again the word of the Lord of hosts came to me saying. The phrase, "to
me", is wanting in the Hebrew text; and is the only place it is wanting in, as the Masora
observes; though undoubtedly it is to be understood; and therefore is rightly supplied, as
it is by the Targum, "with me". Mention being made in the latter part of the preceding
chapter Zec_7:8 of the desolations of the earth, comfort is here administered, as Aben
Ezra notes.
HE RY, "The prophet, in his foregoing discourses, had left his hearers under a high
charge of guilt and a deep sense of wrath; he had left them in a melancholy view of the
desolations of their pleasant land, which was the effect of their fathers' disobedience; but
because he designed to bring them to repentance, not to drive them to despair, he here
sets before them the great things God had in store for them, encouraging them hereby to
hope that their case of conscience would shortly determine itself and that God's
providence would as loudly call them to joy and gladness as ever it called them to
fasting and mourning. It is here promised,
JAMISO , "Zec_8:1-23. Continuation of the subject in the seventh chapter. After
urging them to obedience by the fate of their fathers, he urges them to it by promises of
coming prosperity.

K&D 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 ‫י‬ ִ ְ‫ב‬ ַ‫,שׁ‬ 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.
CALVI , "Some think that at the beginning of this chapter the people are reproved
for their unfaithfulness, because they conducted themselves towards God in a way
they ought not to have done, as they had violated that sacred marriage which God
had been pleased to contract with them; for it is a common mode of speaking for
God to compare himself to jealous husbands, when he sees his Church dealing with
him unfaithfully. But this meaning is inadmissible: for the verb ‫,קנא‬ kona, connected
as it is here, is to be taken in a good sense, as signifying concern or affection,
inasmuch as ‫,ל‬ lamed, means, “on account of,” or “for;” and we have in the first

chapter a similar sentence; Zechariah 1:1 and it is evident that in many other places
the meaning is no other, but that God burned with wrath against all the enemies of
his Church, as he regarded his Church with singular love. Emulation then here does
not mean jealousy, but is to be taken in a different sense, as signifying that concern
which God had for the protection of his Church. The whole then of this chapter
proves that God would be the defender of his people, and that such was his care for
the safety of all the godly, that he resolved to oppose the whole world, if necessary,
for their protection. This is the sum of the whole.
COFFMA , "This chapter is a continuation of the last, both of them being the
account of Zechariah's response to the inquiry of a delegation of the returned
captives then living in Bethel, one of the pre-exilic centers of the paganism that had
morally destroyed the chosen people. Their question carried with it the implication
that they would like to omit keeping the fast day on the tenth of Ab (tenth month),
which marked the destruction of Jerusalem by ebuchadnezzar, some seventy years
prior to their seeking an answer from Zechariah.
The prophet's answer (that part of it in Zechariah 7) refused even to discuss their
illegal fast day, born of self-pity, not of the Word of God, and celebrating the wrong
thing; but, instead, he had challenged them to "Hear the word of Jehovah,"
repeatedly admonishing them to "return unto Jehovah" by heeding the Word of
God as delivered to them through the Law of Moses and through the Spirit-filled
prophets whom God had sent to them again and again.
Four other brief sections of Zechariah's response occur in this chapter, beginning
with Zechariah 8:1,9,14,18.
Zechariah 8:1-2
"And the word of Jehovah of hosts came to me, saying, Thus saith Jehovah of hosts:
I am jealous for Zion with great jealousy, and I am jealous for her with great
wrath."
As in all of the sections of this response, there is first an assurance from the prophet
that the words given are not his, but the word of the Lord.
"I am jealous for Zion ..." The use of the poetic word, "Zion," with its spiritual
overtones, points further backward in Israel's history than their destroyed city of
Jerusalem, the capital of their once-great empire. It was not their wicked state that
God loved; in fact, God hated it. What a pity it was that the returned and recreated
nation never comprehended this truth. Their hopes and intentions contrasted
sharply with the purpose of God; for, throughout their subsequent history, they
wanted nothing in heaven or on earth any more than a restoration of their
scandalous world state. By the time of the advent of Christ, this evil desire on their
part had become a savage, malignant patriotism; and the blessed Saviour's refusal
to bless their wicked plans through cooperation with them in restoring their carnal

state was the primary reason for their rejection and crucifixion of him.
"I am jealous for her with great wrath ..." God's zealous love for the true Israel and
her priceless spiritual endowments carried with it a corollary, as stated here. That
part of the total Israel which would oppose God's will and would choose to become
"sons of the Devil" (John 8:44) rather than "sons of Abraham," becoming thereby
enemies of the true Zion, that Israel would incur the violent and destructive wrath
of God.
"Jealous," as used here denoted intense, righteous emotion, a meaning not at all
related to the vindictive, wicked emotion associated with the term in its current use.
"Great wrath ..." The wrath of God would certainly be visited upon all enemies of
the true Israel, regardless of whether or not such enemies were beyond the borders
of Palestine or mingled among God's people themselves.
TRAPP, " Again the word of the LORD of hosts came [to me], saying,
Ver. 1. Again the word of the Lord of hosts] As for reprehension in the former
chapter, so for consolation in this; that they might not be discouraged, or say, as
once they did, There is no hope; but lifting up the hands which hung down, and the
feeble knees, they might go on to lay the last stone with joy. To which end also no
less then eighteen different times in this one chapter God is styled the Lord of hosts;
that, resting upon God’s power and goodness (whereof they are assured by many
precious promises), as upon the Jachin and Boaz, the two main pillars of a
Christian’s faith, they might have strong consolation.
Came to me] {See Trapp on "Zechariah 7:8"}
CO STABLE, "Verse 1
The Lord"s word came to Zechariah.
"The introductory formula lacks the words to me in the original, a fact which
suggests that Zechariah was repeating words he had often spoken rather than
expressing a new revelation." [ ote: Baldwin, p149.]
Verses 1-17
D. Israel"s restoration to God"s favor8:1-17
Chapter8 not only contains two major messages from the Lord ( Zechariah 8:1-23)
but10 minor messages, "a decalogue of divine words," [ ote: Leupold, p141.] that
make up the two major ones. Another writer believed there were seven oracles in
this section. [ ote: Waltke, p846.] "Thus says the Lord" introduces each of these
minor messages ( Zechariah 8:2-23) each of which contains a promise of future
blessing for Israel. These short sayings may have been the texts of different sermons

that Zechariah had preached and later wove together because of their similar
content. [ ote: Baldwin, p148.]
"In the preceding section [ch7] Israel was to repent and live righteously after the
punishment of her captivity; here [in ch8] she is to repent and live righteously
because of the promise of her future restoration." [ ote: Barker, pp649-50.]
The whole chapter presents Israel"s eventual restoration and participation in full
millennial blessing. [ ote: Unger, p132.] The restoration from exile in Zechariah"s
day was only a precursor of greater future blessing and prosperity.
"Of a total of36 occurrences of "YHWH of hosts" in Zechariah , 15 are in this one
oracle [ch8], the highest concentration of the phrase in the OT with the possible
exception of Malachi. Even more remarkable, it occurs six times in the present
passage alone [ Zechariah 8:1-8], a passage that focuses narrowly on eschatological
restoration. So humanly impossible will that be, it can come to pass only by the
resources of the Almighty One." [ ote: Merrill, p220.]
1counted16 occurrences of "the LORD of hosts" and four more of "the LORD" in
this chapter.
PETT, "God Declares His Purposes For His People With Promises of Great Blessing
(Zechariah 8:1-8).
God now makes a number of declarations through Zechariah in respect of His
people.
· Firstly, ‘I am jealous for Zion with great jealousy.’ In this the longing in His
heart that His people should become what they should be is clearly expreseed. And
so is His determination to save them.
· Secondly, “I am returned to Zion and I will dwell in the midst of Jerusalem,
and Jerusalem shall called ‘the city of truth’ and the mountain of YHWH of Hosts
‘the holy mountain’.” His jealousy over them (His determination not to let them go)
has brought about His intervention, and so although He had previously abandoned
them, now He has returned to them
· Thirdly, “Old men and old women will yet dwell in the streets of Jerusalem,
every man with his staff in his hand for very age, and the streets of the city shall be
full of boys and girls playing in its streets.” The result will be an abundance of
people living in total security.
· Fourthly, “If it be marvellous in the eyes of the remnant of this people in
those days, should it also be marvellous in my eyes.” Although it may seem
impossible the fact is that there is no limit to what He can do.
The section then closes with the promise of hope for the future.
Zechariah 8:1-2
‘And the word of YHWH of Hosts came to me, saying, “Thus says YHWH of Hosts,

I am jealous for Zion with great jealousy, and I am jealous for her with great fury.”
’
God had not forgotten His people. His love and concern for them and His jealousy
over the fact that they were His own people still causes Him to desire to act. He
could not forget what He had promised them and that He had once made them His
own. ote the strength of the feeling. ‘Jealous over you with a great jealousy’. He
had a great concern for His people and wanted the best for them and from them.
Compare the similar words in Zechariah 1:14.
‘With great fury.’ This fury was directed at the nations who had taken advantage of
His wanting to chasten His people and had grievously afflicted them (Zechariah
1:15)
WHEDO , "Verses 1-3
Imminence of the day of redemption, Zechariah 8:1-8.
The introductory formula of Zechariah 8:1, does not mark the beginning of a new
discourse; it introduces only a new line of thought in the prophecy which begins in
Zechariah 7:4. In Zechariah 7:6 ff., the prophet dwells upon the past; in Zechariah
8:1, he turns to the present and from the present outlook he draws a new argument,
to show that the observance of the solemn fasts is not essential. In chapter vii he sets
forth that in the past Jehovah demanded justice and mercy, not the observance of
the external forms; judgment came upon the fathers, because they disregarded the
ethical demands of Jehovah; all of which shows that even to-day fasting is of
secondary importance. In chapter 8 he points out that the time of redemption is at
hand, therefore fasting and mourning are no longer needed; they will be changed
into seasons of rejoicing.
Zechariah 8:2 emphasizes the motive that prompts Jehovah to bestow the new
blessings.
Thus saith Jehovah — Repeated ten times in this chapter, always introducing
assurances of divine interest (see on Zechariah 1:3).
I was jealous — Better, R.V., “I am jealous” (compare Zechariah 1:14; see on Joel
2:18).
For Zion — Here the entire postexilic community.
With great fury — Against the enemies of Zion (see on ahum 1:2). 2b repeats the
thought of 2a for the sake of emphasis.
Zechariah 8:3 introduces the promise of speedy redemption.
I am returned — The tense may express the idea that Jehovah has already returned
and is about to begin his activity on behalf of Zion, or it may be a prophetic perfect,
which would place the action in the future but would express absolute confidence in

the fulfillment of the promise (Zechariah 1:16; Zechariah 2:10 ff.). Since the temple,
which was to be the dwelling place of Jehovah, was not yet completed, the latter
interpretation is to be preferred. Ezekiel had seen the glory of Jehovah departing
from Zion before the capture of the city (Ezekiel 9:3; Ezekiel 10:4; Ezekiel 10:18),
but on the completion of the temple Jehovah will return.
In the midst of Jerusalem — See on Joel 2:27; Joel 3:17.
Shall be called — Among the Hebrews the name serves frequently as a symbol of
character; in such cases the calling of anyone by a certain name suggests that he
possesses a certain character, hence to be called is practically equivalent to to be
(Isaiah 1:26; Isaiah 4:3; Isaiah 9:6; Ezekiel 48:35).
City of truth — Equivalent to faithful city (Isaiah 1:21); a city known for its
truthfulness and fidelity to Jehovah.
Holy mountain — Holy because occupied once more by Jehovah (see on Zechariah
14:20; Joel 2:1).
BI 1-6, "I am returned unto Zion, and will dwell in the midst of Jerusalem
The blessed community of men yet to appear on the earth
I.
Here is a community specially interesting to the great God. “Again the Word of the Lord
of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with
great jealousy, and I was jealous for her with great fury.” The rendering of Dr.
Henderson is worth citation: “And the word of Jehovah was communicated to me,
saying: Thus saith Jehovah of hosts: I have been jealous for Zion with great zeal, yea,
with great indignation have I been jealous for her.” Jerusalem was a city on which God
had chosen “to put His name”; there was His temple, the ark, the mercy seat, and the
memorials of His power and goodness in the history of Israel. This city had been
destroyed by the Babylonian invaders. Instead of losing interest in His persecuted
people, His feelings were intense concerning them. The Eternal is interested in all the
works of His hand, interested in men even in their state of infidelity and, rebellion; but
specially interested in those whom He regards as His people. Unto that man will I look
who is of a broken and contrite spirit, and who trembleth at My Word.”
II. Here is a community in which the Almighty specially resides. “Thus saith the Lord, I
am returned unto Zion, and will dwell in the midst of Jerusalem.” Jerusalem was in a
very particular sense the dwelling place of God (Exo_29:45; Lev_22:12). There are two
senses in which the Almighty dwells with good men.
1. By His sympathy. The loving mother dwells with her loved child; yes, though
separated by continents and, seas. Jehovah’s sympathies are with His children.
2. By His presence. “I will never leave thee, nor forsake thee.”
III. Here is a community distinguished by reality and elevation.
1. Reality. “And Jerusalem shall be called a city of truth.” What is moral reality? A
practical correspondence of the sympathies and life with eternal facts. All whose
thoughts, affections, and conduct are not in accord with the immutable moral laws of

God, live in fiction, “walk in a vain show”; and in this state, most if not all
communities are found. Alas! “The city of truth” is not yet established, it is in a
distant future. It is distinguished by—
2. Elevation. “And the mountain of the Lord of hosts, the holy mountain.” Where are
the communities of men now found in a moral sense? Down in the hazy, boggy,
impure valleys of carnalities and falsehoods. But this community is up on the holy
mountain, it is in a place of high moral exaltation.
IV. Here is a community in which the very aged and the young live in social enjoyment.
“Thus saith the Lord of hosts, There shall yet old men and old women dwell in the streets
of Jerusalem, and every man with his staff in his hand for very age.” Beautiful city this!
The children not filthy, half-starved, diseased Arabs in crowded alleys, but bright
creations gambolling in the sunny streets.
V. Here is a community whose establishment, though incredible to man, is certain to
God. “Thus saith the Lord of hosts, If it be marvellous in the eyes of the remnant of the
people in these days, should it also be marvellous in Mine eyes?” As if the Almighty had
said, The creation of such a social state amongst you may appear an impossibility; but it
is not so to Me. (Homilist.)
Jerusalem shall be called a city of truth—
The Church the city of truth
This declaration originally referred to the rebuilding of Jerusalem, and the
reestablishment of true religion among the Jews after the Babylonish captivity. It had,
however, a more particular and ultimate reference to the final conversion and
restoration of Israel and Judah, when the glory of the latter days should arrive.
I. The characteristics by which the Church of Christ, or His genuine disciples, are
distinguished, as here denominated, the city of truth.
1. It may be called this, because it is founded on Christ, who is Himself the truth
(Eph_2:19-20).
2. Because in it, and by them, the truth is believed. Faith, in opposition to unbelief, is
that which chiefly distinguishes the spiritual citizens of Zion, from the children of the
world and sin. The children of Zion dwell in the city of truth. Truth is the object of
their faith—the truth revealed by God for the salvation of sinners.
3. Because the truth is obeyed in it. Were true Christians distinguished from other
men merely by their speculative opinions, it would be of little importance,
comparatively, whether they believed the truth as it is in Jesus, or not. But Christians
are characterised by the obedience of faith. Through sanctification of the Spirit and
belief of the truth, their hearts and consciences are made to bend to the authority of
the Divine law, which is “holy and just and good.” They are gradually purified more
and more through obeying the truth.
II. The qualities of its worship, as entitling it to the appellation of the holy mountain, or
the mountain of holiness. It was on Mount Moriah that the temple stood, so this
mountain of the Lord may figuratively signify the worship of God as established there.
With the most emphatic propriety, the worship of the Christian Church may be
designated the mountain of the Lord of hosts, and the Holy Mountain, on account—

1. Of its exalted nature. In this respect it rises above every other kind of service, as
the lofty mountain above the lowly plain. For, in worshipping God as the God of
salvation, all the most elevated and noble faculties of the soul are brought into
action, and made to bear on the sublimest and most perfect objects.
2. On account of its holy character. It is the service of God, and therefore must
partake of qualities which correspond to His nature, which is the perfection of
holiness. Likeness to God’s image, to a certain extent, is indeed essential to the
enjoyment of fellowship with Him.
3. On account of its purifying influence. Assimilation of character is one of the
commonest and most natural effects of friendship. What a purifying effect, therefore,
should not the exercise of Christian worship have on the character of the citizens of
Zion. Christian devotion is the pure bulwark of Christian virtue.
III. The characters of Christians as the city of truth, and of their worship as the holy
mountain, must be ascribed to the effect of the Divine presence in the midst of them.
While Israel was captive the city of Jerusalem was inhabited by the profane and
idolatrous. The people returned with a better spirit, and the service of the temple was
restored when its walls were rebuilt. The heart of man had become the seat of
profaneness and sin. The spiritual descent of the God of grace and of mercy into the
hearts of sinners has changed this scene, has emancipated the slaves of sin from their
galling thraldom. The character of true Christians is the glorious work of Jehovah, the
effect of His return to their hearts, Nor is it less true that the holiness of their worship is
owing to His presence. It is the realised presence of His majesty that makes it solemn,
and the actual manifestation and experience of His grace that renders it pure. (D.
Dickson, D. D.)
A city of truth
No other city bears that name: the lie would be too great even for modern speculators.
There must always surely be some lie that men cannot tell. By the “City of Truth”
understand the home of truth, the address of truth; every citizen has an address, that is,
a place where his friends may find him, where his letters may reach him. Jerusalem is to
be called the City of Truth: every man is a truth speaker, because every man is a truth
lover. A lie could not live in this Jerusalem which the prophet has painted; the lie would
be no use. Put a very bad man into the company of very good men, and the man is
unhappy; he does not understand the language, he feels that he is a long way from home;
he would be glad if the door would open and he could find a way of escape; he says, This
is not my native air; I do not understand these people; what are they talking about? I
have no interest in their subjects; they do not speak my language; they do not discuss the
topic I like best: I would God I were out of their society! It is just the same if we
personify falsehood, and send the impudent audacious visitor into the city of truth.
Every man would look on with amazement; sensitive spirits would shrink back in fear
and horror and shame; no hospitality would be offered to the trespasser. The liar has
only to look upon a flower, and the flower is blighted. A false hand has only to touch a
little child, and the little child shrinks into old age by reason of inexpressible horror and
fear. The liar, therefore, would not find a residence in Jerusalem. No owner of houses
would have him. The time will come when the liar will be uneasy, simply because he is
false; the stars will fight against him, the earth will try to vomit him into some lower
realm of creation, and all pure things will not hate him in the sense of inflicting upon
him all the penalties of animosity, but will turn away from him with unutterable disgust.

There is no city of truth now. When we read the prophecies of the ancient bards and
seers of Israel, we are to understand that they are looking on through centuries, and are
gathering flowers from the gardens that are to be, and singing songs that will be sung in
the far away but assured time. What city now could live if it were true? What society
could exist three days if it were frank? Who would insure human friendship beyond a
very limited number of months if man were to speak to man exactly what he thinks of
him? An official robe may be a lie; a civic banquet may be an aggregation of falsehoods;
what is called business may be a baptised way of swindling one another. Is there any
likelihood of a city now becoming a city of truth? Not until it is burned down, and
rebuilt, and built upon the foundation stone of righteousness; not until Jesus Christ
Himself is the chief cornerstone; not until everything gives way before the presence and
persuasiveness of the infinite Gospel of Christ. Herein every city must be its own judge.
When we speak of the city, what do we mean? Some outline of stone and brick and
thoroughfare? Not at all. The city is only bad because the citizens are not good. When the
individual citizens are honest men the total city will be a city of truth. Imagine a
beautiful picture; a pilgrim, with a staff in his hand, and with sandals on his feet, has set
out upon what he is told will be a long journey, and after he has travelled many days he
says to some fellow traveller or wayside friend, Where is the City of Truth? Perhaps the
inquiry will awaken amusement in the man who hears it; perhaps it will awaken real
pleasure, and the man will answer with a beaming face and an eloquent tongue, There is
the home of reality, sincerity, uprightness, genuineness; see, over here, towering like a
church, the whole outline beautiful with the sky that bends over it like a benediction.
How is it that when men form themselves into cities they live upon compromises,
concessions, mutual understanding, and elaborate legal documents which nobody can
understand? If we could understand our legal documents we could not live together
three months. Yet men speak of the difficulty of understanding the Bible! The lawyers
must not speak of this, for they are the very creators of mystery: doctors must not speak
of this, for they live in Latin, and without Latin nobody would believe them capable of
treating the simplest disease; if they called water “water” some other doctor would be
sent for; and even merchantmen must not be too severe against the mysteries of the
Bible, for they have their terminology, their significant alphabetic signs, and their
masonic tokens, which they can be exchanging with one another whilst the customer is
looking at them, and the customer may be innocently “commissioned”—if there is such a
word as that; if there is not, let us now make it; the customer becomes the subject of a
remunerative “commission,” and yet knows nothing about it, because all the signs are
prearranged, and the whole calculation proceeds without the client’s consent. (Joseph
Parker, D. D.)
The holy mountain city
What is its characteristic?—it shall be called . . . ”the mountain of the Lord of hosts, the
holy mountain.” Mountains make towns; mountains support hotels. Did not some
simpleton say, What a curious thing it is that rivers always come near towns? Some men
do speak upside down; they are not wholly to be blamed, every man has not every gift:
but the fact is just the contrary, it is the town that goes near the river. The Thames never
came near London, but London built itself on the banks of the Thames. And why did the
Thames become so very important? Because it is so very clean? I will leave that to the
popular judgment. But because the Thames is a fine high road to the sea, and the sea
beats upon the farthest shores, offers a still broader highway for the transit of the
commerce of the world. As with rivers, so with mountains. Men get as near some

mountains as they can. They have not yet built upon the top of the Matterhorn, but they
would if they could. I am not aware that there is a hostelry upon the summit of Mont
Blanc, but I have no doubt there are men who would put a hostelry there tomorrow if
they had the ability to do so. From some mountains you must build at a certain distance.
They do not permit familiarities. Sometimes we have to calculate the quality and read
the history of a mountain before we build near it. Vesuvius must be calculated with,
must be consulted; because Vesuvius is a mountain of proverbially fitful temper, and
when Vesuvius does speak we do not want to be present. But there are mountains in the
Bible that men would live upon; they are green to the very top, their summits are
paradises, if not in the poor, narrow, horticultural sense, yet in some ideal sense of
uplifting, as if they would bring us nearer heaven than any other mountains ever brought
us. What shall be said of Lebanon and Tabor and Hermon? What shall be said of hills
shaggy, with forests, strong with rocks, rich with honey, garnished and carpeted with
choicest flowers? When the pilgrim asks his way to the city of truth, the guide will point
him to the mountain and say, The city nestles under yonder hill, and that hill is a
benediction, a defence, and a stairway to loftier elevations still There are some men who
do not see mountains, who do not care for mountains, who cannot interpret mountains,
and who consequently prefer what they call tablelands; they like to see a great stretch of
sky. Other men could not live without high hills, they say the air gets purified somehow
by circulating round these great elevations; besides, they love to climb. Man is surely a
climber by nature. What is that singular instinct in him which leads him to look up?
When did the ox look up? When did the beasts of the field count the stars of twilight as
they leaped within the vision of man? Surely it belongs to man, singularly, to look up, in
the fullest sense of the term, significantly, devoutly, wonderingly, and hopefully.
Sometimes it comes into us that we must have wings, faculties we have not yet
discovered, and if we could but discover them we should flee to some prenatal clime, to
some other birthplace, to some long ago and forsaken home. There are other men who
cannot be satisfied until they have put down in memorandum books the names of the
mountains they have seen. Who gave the mountains these names? The mountains do not
know them; the mountains are not dogs to be called by names. Others want to see the
mountains as they stood before man was made. Thus we have a variety of nature to deal
within the prosaic, the poetical, the hermitage-loving spirit that yearns for solitude and
boundlessness and the eloquence of silence; and the other nature that pines for the city,
the gaslighted thoroughfare, the rattle and the tumult of public life. When the spirit of
the living God comes into us we shall all love mountains, we shall say with the poet,
“God made the country, and man made the town,” and in that time of spiritual uplifting,
when all our faculties are aglow with Divine fire, mountains will be ways to heaven, and
all things growing upon their verdurous sides shall be hints and tokens of the eternal
paradise. Religion always works this mystery in a man’s nature; it elevates his taste, it
dignifies his imagination, it gives nerve and pith to every faculty he has. No man can be a
Christian in reality and remain a little narrow-minded creature. No small mind, in the
sense of a mind that loves smallness, can ever love Christ. Every Christian is a great man.
We may of course have to redefine the term “great,” and have to make many who are
first last, and many who are last first, but if elevation of thought, purity of desire,
radiance of hope, dawning immortality, and all the moral inspiration belonging to it—if
these enter into greatness, then no man ever called Jesus “Lord” without entering into
the possession and the enjoyment of that blessed inheritance. (Joseph Parker, D. D.)

2 This is what the Lord Almighty says: “I am very
jealous for Zion; I am burning with jealousy for
her.”
BAR ES, "Thus saith the Lord of hosts - Jerome: “At each word and sentence,
in which good things, for their greatness, almost incredible are promised, the prophet
premises, “Thus saith the Lord of hosts,” as if he would say, Think not that what I pledge
you are my own, and refuse me not credence as man. What I unfold are the promises of
God.”
I was jealous - Literally, “I have been and am jealous for.” . He repeats in words
slightly varied, but in the same rhythm, the declaration of tits tender love wherewith He
opened the series of visions, thereby assuring beforehand that this was, like that, an
answer of peace. The form of words shows, that this was a jealousy for, not with her; yet
it was one and the same strong, yea infinite love, whereby God, as He says, “clave unto
their fathers to love them and chose their seed after them out of all nations” Deu_10:15.
His jealousy of their sins was part of that love, whereby, (Dionysius), “without
disturbance of passion or of tranquillity, He inflicted rigorous punishment, as a man
fearfully reproves a wife who sins.” They are two different forms of love according to two
needs. Rup.: “The jealousy (Zelus) of God is good, to love people and hate the sins of
people. Contrariwise the jealousy of the devil is evil, to hate people and love the sins of
people.” Osorius: “Since God’s anger had its origin in the vehemence of His love (for this
sort of jealousy arises from the greatness of love), there was hope that the anger might
readily be appeased toward her.”
CLARKE, "I was jealous - Some refer this to the Jews themselves. They were as
the spouse of Jehovah: but they were unfaithful, and God punished them as an injured
husband might be expected to punish an unfaithful wife. Others apply it to the enemies
of the Jews. Though I gave them a commission to afflict you, yet they exceeded their
commission: I will therefore deal with them in fury - in vindictive justice.
GILL, "Thus saith the Lord of hosts,.... This prophecy, according to Kimchi and
Ben Melech, respects time to come; the days of the Messiah, in the war of Gog and
Magog, when they shall come up against Jerusalem, and the Lord shall pour out his
great wrath upon them; and it seems right to interpret it, not only literally of Jerusalem,
but spiritually of the church in Gospel times:
I was jealous for Zion with great jealousy; the Arabic version reads, "for
Jerusalem, and for Zion"; as in Zec_1:14; see Gill on Zec_1:14,

and I was jealous for her with great fury: that is, against her enemies; the
Babylonians and Chaldeans now, and the antichristian powers in Gospel times. The
Targum paraphrases it, "against the people that provoked her to jealousy"; the past tense
is put for the future, as Kimchi and Ben Melech observe.
HE RY, " That God will appear for Jerusalem, and will espouse and plead her cause.
1. He will be revenged on Zion's enemies (Zec_8:2): I was jealous for Zion, or of Zion;
that is, “I have of late been heartily concerned for her honour and interests, with great
jealousy. The great wrath that was against her (Zec_7:12) now turns against her
adversaries. I am now jealous for her with great fury, and can no more bear to have her
abused in her afflictions than I could bear to be abused by her provocations.” This he
had said before (Zec_1:14, Zec_1:15), that they might promise themselves as much from
the power of his anger, when it was turned for them, as they had felt from it when it was
against them. The sins of Zion were her worst enemies, and had done her the most
mischief; and therefore God, in his jealousy for her honour and comfort, will take away
her sins, and then, whatever other enemies injured her, it was at their peril. 2. He will be
resident in Zion's palaces (Zec_8:3): “I have returned to Zion, after I had seemed so long
to stand at a distance, and I will again dwell in the midst of Jerusalem as formerly.” This
secures to them the tokens of his presence in his ordinances and the instances of his
favour in his providences.
II. That there shall be a wonderful reformation in Jerusalem, and religion, in the
power of it, shall prevail and flourish there. “Jerusalem, that has dealt treacherously
both with God and man, shall become so famous for fidelity and honesty that it shall be
called and known by the name of a city of truth, and the inhabitants of it shall be called
children that will not lie. The faithful city has become a harlot (Isa_1:21), but shall now
become a faithful city again, faithful to the God of Israel and to the worship of him
only.” This was fulfilled; for the Jews after the captivity, though there was much amiss
among them, were never guilty of idolatry. Jerusalem shall be called the mountain of the
Lord of hosts, owning him and owned by him, and therefore the holy mountain, cleared
from idols and consecrated to God, and not, as it had been, the mount of corruption,
2Ki_23:13. Note, The city of God ought to be a city of truth and the mountain of the
Lord of hosts a holy mountain. Those that profess religion, and relation to God, must
study to adorn their profession by all instances of godliness and honesty.
JAMISO , "jealous for Zion — (Zec_1:14).
with great fury — against her oppressors.
CALVI , "He then says, that the word of Jehovah came to him; (78) we hence
learn, that this was a distinct prophecy. He adds, I have been zealous for Sion (for as
we have said, the letter ‫,ל‬ lamed, is to be thus taken) with great zeal (79) This was
indeed an incredible change, for God had for a time restrained himself, while the
ungodly at their pleasure harassed the Church, so that they thought that they could
do so with impunity. As God then had for some time remained at rest, what the
Prophet says here could not have been easily believed, that is, that God would,
through a sudden jealousy, undertake the cause of the Church. Hence the
indignation, immediately subjoined, must be regarded with reference to enemies, as
though he had said, that all the ungodly would now perceive what they had by no

means expected, — that God was the protector of Jerusalem. It now follows —
I have been zealous for Zion with great zeal.
The comparison is evidently what Calvin refers to above; it is the jealousy of a
husband for the honor of his wife. Blayney has no good reason for saying that this
verse refers to what was past, and the following to the state of things at that time;
for the verbs in both instances are in the same tense, the perfect, which often
includes the present, that is, the perfect up to the present time; as the future in
Hebrew, and also in Welsh, includes the present as well as what is to come. If we
say, “I have been jealous,” etc., we must add in the next verse, “I have returned,”
etc. But it would be better in our language to use in both instances the present tense,
“I am jealous,” etc., and, “I am retained,” etc. — Ed.
TRAPP, "Zechariah 8:2 Thus saith the LORD of hosts; I was jealous for Zion with
great jealousy, and I was jealous for her with great fury.
Ver. 2. I was jealous for Zion] {See Trapp on "Zechariah 1:14"} Jealous as a
husband, zealous as a loving father; for, on amat qui non zelat, He does not love
who does not ardently low, saith Augustine; and a father being rebuked by some for
his exceeding forwardness for his friend, answered, Ego aliter amare non didici, I
know not how to love any otherwise than earnestly. God, therefore, to ascertain his
people of the truth of the ensuing promises, and to cure their unbelief, lets them
know that all this he will do for them of his free grace without their having deserved
it. As at first he loved them merely because he loved them, Deuteronomy 7:7-8; so,
out of the same love, he will bestow upon them all the good things here mentioned.
See the like Isaiah 9:6-7, where, after a sweet description of Christ, his kingdom and
benefits, he concludes all with "The zeal" (that is, the tender love and free grace)
"of the Lord of hosts will perform this. Fear ye not." So 2 Samuel 7:21 "For thy
word’s sake," that is, for thy Christ’s sake, "and according to thine own heart, hast
thou done all these things" which thou hadst promised. "According to thine own
heart," that is, ex mero motu, out of pure and unexcited love, or zeal, which is the
top of all the affections and the heat of the heart.
BE SO , "Zechariah 8:2. I was jealous for Zion with great jealousy — With great
care that she should not, as formerly, sin against my love and her own welfare, and
with a great desire to do her good, and rescue her from her enemies. Jealousy is
properly the passion of a lover, or husband, made up of love, care, and anger, in
their highest degrees, for his beloved, and against all that he thinks hurtful to her.
Thus God had greatly loved Zion, had been careful of her honour and welfare, and
displeased with her sins, which first hurt her, and then with the Chaldeans, who
violated her. And I was jealous for her — Or toward, or against her, as ‫לה‬ may be
rendered; with great fury — Hebrew, ‫,חמה‬ heat, or wrath, namely, for her sins. In a
note on Zechariah 1:14, Blayney gives it as his opinion, that the jealousy there
spoken of was God’s resentment against his people for their disloyalty and
misbehaviour toward him. “In this opinion,” he here says, “I am confirmed by the

present passage, where not the least mention is made of the persecuting nations.
That God’s jealousy bespeaks wrath toward the object of it, needs no other proof
than his own words, umbers 25:11 .”
COKE, "Zechariah 8:2. I was jealous for Zion, &c.— As a husband for his wife. See
Ezekiel 16 and Hosea 2. "I have punished her infidelities with all the severity of
despised and abused love; but, though sensible of her fault, my love is rekindled
towards her, upon her change of conduct, and return in true repentance to me. I
have received her, and will render to her my former kindnesses. I am returning unto
Zion, and will dwell in the midst of Jerusalem." This chapter is a continuation of the
preceding discourse, occasioned by the deputation of Sherezer and Regem-melech.
CO STABLE, "Verse 2
Almighty Yahweh had revealed that He was very jealous for the exclusive love and
commitment of His people (cf. Zechariah 1:14). His loving jealousy burned within
Him.
". . . YHWH is a "jealous God" ( Exodus 20:5), one who tolerates no rivals real or
imaginary and who is zealous to protect His uniqueness and maintain the allegiance
of His people to Himself alone. He is also jealous for His people, that Isaiah , He is
protective of them against all who would challenge them or claim to be elect
alongside them. Therefore, He is zealous to safeguard their interests and come to
their defense." [ ote: Merrill, pp220-21.]
The English word "jealous" derives from the Latin zelus, "zeal."
"The zeal with which God had carried through His chastisement of Israel and then
of the nations ( Zechariah 1:15; Zechariah 1:21) was now burning to restore the
covenant bond." [ ote: Baldwin, p149.]
ELLICOTT, "The third section of the prophet’s answer is divided into seven
separate sayings (Zechariah 8:2, Zechariah 8:3; Zechariah 8:4, Zechariah 8:5;
Zechariah 8:6; Zechariah 8:7, Zechariah 8:8; Zechariah 8:9-13; Zechariah 8:14-14),
and the fourth into three (Zechariah 8:19-22, and Zechariah 8:23), each of which
commences with “Thus saith the Lord of Hosts:” as much as to say, Do not imagine
that these are merely the words of man; they are an express revelation from God.
Verse 2
(2) I was.—Better, I am in both cases. Here God declares His determination to give
expression to His burning love for Zion.

3 This is what the Lord says: “I will return to
Zion and dwell in Jerusalem. Then Jerusalem will
be called the Faithful City, and the mountain of
the Lord Almighty will be called the Holy
Mountain.”
BAR ES, "I am returned - Dionysius: “Without change in Myself, I am turned to
that people from the effect of justice to the sweetness of mercy, “and I will dwell in the
midst of Jerusalem,” in the temple and the people, indwelling the hearts of the good by
charity and grace. Christ also, Very God and Very Man, visibly conversed and was seen in
Zion.” Osorius: “When He says, ‘I am turned,’ He shows that she was turned too. He had
said, “Turn unto Me and I will turn unto you;” otherwise she would not have been
received into favor by Him. As the fruit of this conversion, He promises her His
presence, the ornaments of truth, the hope of security, and adorns her with glorious
titles.”
God had symbolized to Ezekiel the departure of His special presence, in that the “glory
of the God of Israel” which was over the temple, at “the very place where they placed the
image of jealousy, “went up from the Cherub” Eze_8:4-5, whereupon it was, “to the
threshold of the house” Eze_9:3; then “stood over the Cherubim” Eze_10:4, Eze_10:18;
and then “went up from the midst of the city and stood upon the mountain, which is on
the east side of the city” Eze_11:23, so removing from them. He had prophesied its
return in the vision of the symbolic temple, how “the glory of the Lord came into the
house by the way of the gate looking toward the East, and the Spirit took me up and
brought me into the inner court, and behold, the glory of the Lord filled the house” Eze_
43:4. This renewed dwelling in the midst of them, Zechariah too prophesies, in the same
terms as in his third vision, “I will dwell in the midst of Jerusalem” (Zec_2:1-13 :14,
Hebrew (Zec_2:10 in English)).
And Jerusalem shall be called the city of truth - , being what she is called, since
God would not call her untruly; so Isaiah says, “afterward thou shalt be called the city of
righteousness, the faithful city” Isa_1:26, and they shall call thee the city of the Lord, the
Zion of the Holy One of Israel” . So Zephaniah had prophesied, “The remnant of Israel
shall not do iniquity, nor speak lies” Zep_3:13. Truth embraces everything opposite to
untruth; faithfulness, as opposed to faithlessness; sincerity, as opposed to simulation;
veracity, as opposed to falsehood; honesty, as opposed to untruth in act; truth of religion
or faith, as opposed to untrue doctrine. Dionysius: “It shall be called the city of truth,
that is, of the True God or of truth of life, doctrine, and justice. It is chiefly verified by
the Coming of Christ, who often preached in Jerusalem, in whom the city afterward
believed.”
And the mountain of the Lord of hosts - Mount Zion, on which the temple shall
be built, shall be called and be “the mountain of holiness.” This had been the favorite
title of the Psalmists , and Isaiah (Isa_11:9; Isa_56:7; Isa_57:13; Isa_65:11, Isa_65:25;
Isa_66:20; also in Joe_2:1; Joe_3:17; Oba_1:16; Zep_3:11; Dan_9:16, Dan_9:20); and

Obadiah had foretold, “upon Mount Zion there shall be holiness” Oba_1:17; and
Jeremiah, “As yet they shall use this speech in the land of Judah and in the cities thereof,
when I shall bring again their captivity; The Lord shall bless thee, O habitation of justice,
and mountain of holiness” Jer_31:23. It should be called and be; it should fulfill the
destination of its titles; as, in the Apostles’ Creed we profess our belief of “the holy
Catholic Church,” and holiness is one of its characteristics.
CLARKE, "I am returned unto Zion - I have restored her from her captivity. I
will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and instead
of being false, unholy, and profligate, it shall be the city of truth. and my holy mountain.
Truth shall dwell in it.
GILL, "Thus saith the Lord, I am returned to Zion,.... The temple being now
building, and almost finished, and the worship of God restored in it. The Targum
renders it, "I will return to Zion"; and it may refer to the time of Christ's incarnation,
when the Redeemer came to Zion, Isa_59:20 or to the time of the conversion of the Jews
in the latter day, of both which it is true; see Rom_11:26,
and will dwell in the midst of Jerusalem: or "cause my Shechinah to dwell there",
as the Targum paraphrases it; which was fulfilled when the Word was made flesh, και
εσκηνωσεν, "and dwelt" or "tabernacled" among the inhabitants of Judea and of
Jerusalem, and taught his doctrines, and wrought his miracles, in the midst of them; and
will be also when he shall dwell among them by his Spirit and grace in the latter day:
and Jerusalem shall be called a city of truth; when Christ, who is "truth" itself,
was in it, and the truths of the Gospel were preached there by him and his apostles, and
they were received and professed by many, though despised by others; and especially in
the latter day, when the Jews shall generally and cordially embrace Christ and his
Gospel, and shall worship God in spirit and in truth, and not in that shadowy, formal,
and hypocritical way they do now; see Isa_1:26 and especially this will be true of the
New Jerusalem, into which nothing shall enter that makes a lie, Rev_21:27,
the mountain of the Lord of hosts; which will be established upon the top of the
mountains, and where the Lord will be seen and exalted in his glory, even the Lamb,
with the hundred and forty four thousand with him, Isa_2:2,
the holy mountain; where the holy word of God will be preached, the holy ordinances
administered, and holiness of life and conversation will be strictly attended to; yea,
Holiness will be upon the bells of the horses, Zec_14:20.
JAMISO , "I am returned — that is, I am determined to return. My decree to that
effect is gone forth.
Jerusalem ... city of truth — that is, faithful to her God, who is the God of truth
(Isa_1:21, Isa_1:26; Joh_17:17). Never yet fully fulfilled, therefore still to be so.
the mountain of the Lord — (Isa_2:2, Isa_2:3).
holy mountain — (Jer_31:23).

CALVI , "The Prophet now more clearly explains what he intended; but it was
necessary to preserve this order — that enemies were to be by force ejected from
their possession, and the Church delivered, before God could dwell in the midst of
it; for how could God have proved that Jerusalem was under his guardianship and
protection without having first subdued its enemies? It was not then without reason
that the Prophet commenced with this promise — that God was prepared for war,
and was burning with wrath, that he might deliver his Church from the hands of
enemies. Then follows the fruit of the victory; for it would not have been enough for
God to avenge the wrongs done to his chosen people, without gathering the
dispersed and restoring the Church to its ancient condition. For it often happens
that those who have been cruelly treated find an avenger; but no comfort, or very
little comfort, comes to them, as they are made nothing better; but the Lord here
refers to these two things — that he would take up arms to defend his chosen people,
and also that he would become, as the case was, the defender and protector of the
holy city.
The repetition of the sentence, Thus saith Jehovah of hosts, almost in every verse,
was no doubt intended for the purpose of strengthening their faith; for it was, as I
have already said a thing incredible. It was then necessary to bring forward often
the name of God, that the faithful might more readily give assent to the prophecy
which they knew proceeded from God, even the God of hosts, whose power is
infinite, and to whom nothing is difficult, as we shall find it presently stated.
And he says that he had returned; not that the accomplishment of this prophecy was
then visible, but the decree is put for the reality. God had been, as it were, for a long
time silent, while his people were exposed as a sport to their enemies; and he seemed
then to be far away from Jerusalem, for the place was desolate and waste, yea, it
was a scene of dreadful vengeance. God, then, during the whole of that time, seemed
to have forsaken the place, according to the testimony of Ezekiel, who says, that God
had removed from the temple, and that it was an empty place, and as it were
profane. On this account he says now that he had returned; for he intended openly
to show that it had not in vain been made the seat of his glory, when he had
commanded his name to be there invoked. It is indeed true that mount Sion had
never been forsaken by God; but no other opinion could have been formed, when
there were there no altar, no sacrifices, and no people to worship God; for this is
said with reference to divine worship; and the holiness of the mount was also
nothing, except as far as God had consecrated it to himself. Hence these two things
were connected — the holiness of the mount and the presence of God. It therefore
follows that God, according to the judgment of men, was absent, when no religion
appeared there, and the Jews offered there no sacrifices.
He further says, that he had returned, that he might dwell in the midst of Jerusalem
(80) It was necessary to add this, that the Jews might be convinced that his return
was not in vain; for many said that they foolishly made too much haste, and that
though the commencement had been favorable, yet many troubles would come upon
them in future, and that their building would be only for a short time, and that

though they spent much toil and labor in rebuilding the city, it would yet be only for
a season, as their enemies would shortly come and destroy their new edifices. Since
then reports of this kind were spreading, it was necessary to support the minds of
the godly, that they might be fully persuaded that God had returned to his people,
and had become the restorer of his exiles for this end — that he might as before
dwell at Jerusalem.
We now apprehend the Prophet’s object; it was as though he had said, that the
people had not returned in vain to their country, but that they had been delivered
by the authority of God, and that his dwelling at Jerusalem would be fixed and
perpetual, as it had before been his habitation. We indeed know that the stability of
the Church is not otherwise secured than by the presence of God, as it is said in
Psalms 46:5, “God is in the midst of her, she shall not be moved;” for the Church
would not be less exposed to sudden and frequent destruction than other things,
were it not that God, her support, dwells in her. And this is what our Prophet means
here when he says, that God would dwell there.
He adds, And called shall be Jerusalem the city of truth, and the mount of Jehovah
the mount of holiness (81) By the first clause the Prophet reminds us why God had
for a time forsaken Jerusalem, even because it was a city given to falsehoods, wicked
devices, deceits, and perverse counsels. As then the Jews had wholly degenerated
from true religion, the Prophet intimates that the city became destitute of its
guardian and protector, even of God himself. And for the same purpose are added
the words, the mount of Jehovah shall be called the mount of holiness. For however
proudly the Jews boasted that they worshipped God, they yet had profaned both the
temple and the altar by their sins, as we have seen it proved by the Prophet Haggai.
(Haggai 2:15.) Here then Zechariah indirectly reproves the Jews for having
corrupted all purity by their frauds, and also for having, by the defilements of their
sins, polluted Sion and the temple of God. At the same time he teaches us that God
dwells in his Church where he sanctifies it.
Hence God is never idle while he dwells in his people; for he cleanses away every
kind of impurity, every kind of deceit, that where he dwells may ever be a holy
place. Therefore the Prophet not only promises here an external blessing to the
Jews, but also shows that God performs what is far more excellent — that he
cleanses the place where he intends to dwell, and the habitation which he chooses,
and casts out every kind of filth. And since God promises to do this, we hence see
that it is his own peculiar work and gift to cleanse all our impurities, and also to
dissipate everything false and deceitful. The import of the whole is, that when God
reconciles his people to himself, he not only brings an outward blessing of an earthly
kind, but also something better and far more excellent, even the renewal of the heart
and mind, and that when all things are polluted and filthy, he restores true and
perfect cleanness and integrity.
We must further bear also in mind what I have already stated — that their sins are
here intimated to the Jews, that they might be touched with shame, and seek
repentance; for we have seen that they were very slow and tardy in this respect. It

was then necessary to stimulate them that they might repent. For what the Prophet
says clearly intimates that mount Sion had been profaned, though God had
consecrated it to himself; for God’s worship had been there vitiated, and there was
there no integrity; and that the faithful city, such at least as it ought to have been,
had become full of falsehood and treachery; for truth is not to be confined to that
fidelity which men ought to observe one towards another, but is to be extended to
that sincerity which the faithful ought to possess as to the pure and sincere worship
of God. This is the sum of the whole. It now follows —
COFFMA , ""Thus saith Jehovah: I am returned unto Zion, and will dwell in the
midst of Jerusalem: and Jerusalem shall be called the city of truth; and the
mountain of Jehovah of hosts, The holy mountain."
The punishment of Israel, God's unfaithful wife (an analogy used throughout the
Bible) being completed, God promised here to return to Zion and Jerusalem. ote
that "Zion" was used a second time in order to emphasize what part of Israel is the
subject here.
The ultimate fulfillment of this glorious promise occurred when the gospel was sent
forth to all nations, "beginning at Jerusalem" (Luke 24:47). Furthermore, there is
absolutely no unlimited guarantee on God's part that he would never leave
Jerusalem. Therefore, we must reject an opinion such as this:
"He begins by saying that he will now ... return to Zion... moreover, this is to be a
final reunion between him and his people, for he is careful to say that he will abide,
make his permanent home, in Jerusalem."[1]
Such a comment presses a word like "abide" down on its all-fours. Jesus used the
same expression when he promised to "abide" in the home of Zaccheus, a visit that
lasted one day! (Luke 19:5). It is not true that God's return to Jerusalem was an
irrevocable, eternal commitment. As a matter of fact, God would again commit the
city to total destruction in the generation following his "bride's" stubborn rejection
of the gospel; nor is there any possible denial of that in this verse. It is mandatory to
remember that all of God's promises are contingent, contingent upon the faith and
fidelity of those whom he promises to bless.
God's return to Jerusalem would indeed be permanent enough to allow the bringing
in of the Redeemer, and to allow the establishment of his Church in that City on the
first Pentecost after the Resurrection of Christ; but any further dwelling of God in
Jerusalem would depend, absolutely, upon whether or not that city would recognize
the "time of her visitation" and lovingly receive the only One who could have saved
her (Luke 19:42ff). Their failure to do so was the signal for the final rejection of the
old Israel and God's marriage to a new bride, the Gentiles. This also carried with it
the corollary of God's no longer "dwelling in" Jerusalem, except in the mystical
sense of his abiding in his Church.
"City of truth... The Holy mountain .... etc." All such expressions refer to the church

of Jesus Christ, exclusively, as "the pillar and the ground of the truth," and the
custodian of the "word of the Lord" going forth from Mount Zion.
The entire prophecy of Zechariah is Messianic; and, although many of the
prophecies of Messiah's times also had material fulfillment in some of the immediate
blessings that fell on the literal city of Jerusalem, nevertheless, the burden of this
chapter and of the whole book relates to the blessings in Christ. The ew Testament
use of Zechariah's prophecy makes this certain.
Another important feature of this chapter is that it forms an accurate, majestic
prelude for the second great division of the prophecy, Zechariah 9-14. "The chapter
looks beyond the immediate future to the glorious era of Messiah's reign and forms
a glorying prelude to Zechariah 9-14."[2] Higginson also added that, "Some of the
themes of those chapters begin to appear here (Zechariah 8)."[3]
The affirmation by Mitchell, quoted above, to the effect that God was very quickly
about to take up his permanent dwelling place in literal Jerusalem appears to derive
from mistaking the tense of the verbs. Watts has pointed out that, "The verbs are in
the perfect tense, the `prophetic perfect.' They indicate a decision already reached
by the Lord which, although its fulfillment is future, can be called a fact."[4] In this
light, there is no statement that God will dwell in an earthly city, but rather a
promise of his taking up residence in the spiritual body of Christ, "The heavenly
Jerusalem, which is our mother" (Galatians 4:26).
otice also should be given to the very strong affirmations of premillennial scholars
with reference to this passage. Linger thought it refers to, "The Lord's personal
return to Zion and permanent dwelling in Jerusalem ... The city will then become
the religious capital of the millennial earth."[5] Although we disagree with such
interpretations, we nevertheless praise God for the conviction of men who indeed
believe these prophecies of God and that they are certain to be fulfilled. Our own
studies have never enabled us to accept the view that there is any kind of a "reign of
Christ" other than the one that is going on right now and has been with men since
the beginning of the gospel age. See Matthew 28:18-20.
or can we for a moment accept the notion that the old harlot Israel of the Old
Testament is ever scheduled to be God's wife again. Her status was forever changed
in the events typified by Hosea's divorce of Gomer. Gomer was indeed purchased as
a slave by her former husband; but she returned not as his wife, but as a slave.
"Thou shalt not be wife to any man, and so will I be unto thee."
"For the Children of Israel shall abide many days without king, and without prince,
and without sacrifice, and without pillar, and without ephod or teraphim" (Hosea
3:4). This is a prophecy of the long, bleak interval between the Old Testament and
the ew Testament, during which the orthern Israel never had a king, and during
which time the southern kingdom too fell into vassalage to other nations, which
status was theirs when Zechariah wrote, thus paying dearly for their loss of status as
God's wife.

God indeed chose Israel again as his bride, but it was the new Israel "in Christ" not
the discredited old harlot. The theory that Almighty God is still hankering to marry
the old whore whom he divorced so long ago strikes us as a preposterous error. We
especially apply this conviction to modern Israel. (For a comprehensive discussion of
this whole question, see pp. 53-67 in my commentary on the Minor Prophets, Vol. 2.)
This verse (Zechariah 8:3) had an immediate application ... but there is also no
doubt that it looked to a fuller and more glorious fulfillment in the present
Messianic period.[6]
The thing that makes it certain that the old Jerusalem was not meant here primarily
is the declaration of the prophet that it would be "a city without walls" (Zechariah
2:4,5). Such a city Jerusalem was not, except for a relatively short time prior to their
rebuilding the walls.
"City of truth ..." There has never been a single moment throughout human history
when such a prophecy as this ever applied to literal, secular Jerusalem; and
certainly, it does not apply today. Such promises as these show unequivocally that
"the heavenly Jerusalem" is the city in view.
TRAPP, "Zechariah 8:3 Thus saith the LORD I am returned unto Zion, and will
dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and
the mountain of the LORD of hosts the holy mountain.
Ver. 3. I am returned unto Zion] After a long absence, as it may seem by the late
troubles, and that dismal dispersion, Zechariah 7:14. God was gone aside and
returned to his place, till they should acknowledge their offence and seek his face: In
their affliction, said he, they will seek me early. either was he frustrated, as
appeareth, Hosea 5:15; cf. Hosea 6:1. Come, and let us return unto the Lord, say
they. Do so, and then I will come again unto you as the rain, as the latter and former
rain unto the earth, with a cornucopia of peace, plenty, and prosperity. either this
only will I do as a stranger in the land, or as a wayfaring man, that tarrieth for a
night,
But I will dwell in the midst of Jerusalem] My shechinah, or settled habitation, shall
be in the midst of it, sc. in my temple there situated, Jeremiah 14:8. Maimonides
saith, that the Hebrew word here used signifieth continuationem stationis, a sure
and settled abode; such as was that of the Godhead of Christ in his manhood. "For
the Word was made flesh and dwelt among us," εσκηνωσεν. The word seems to be
made of this Shacan in the text.
And Jerusalem shall be called a city of truth] A faithful city, Isaiah 1:26. A Verona
rightly so called; a place where the sincere service of the true God is set up and

practised; in opposition to other cities (such as Athens was, wholly given to idolatry,
Acts 17:16, κατειδωλον), that went a whoring after lying vanities, and so forsook
their own mercies, Job 2:8.
And the mountain of the Lord of hosts the holy mountain] This and the former
clause may safely and fitly be extended to the holy Catholic Church of the ew
Testament also; whereof Jerusalem and the mount Moriah, whereon the temple
stood, were figures. The Rabbis themselves expect the good things here promised to
be performed when their Messiah shall come, quem tantis ululatibus exposcunt.
BE SO , "Zechariah 8:3. I am returned unto Zion — “I have punished her
infidelities with all the rigour of despised and abused love; but, though sensible of
her fault, my tenderness has continued, and my love is rekindled for her, upon her
change in conduct, and return in true repentance to me. I have received her,
restored my love to her, and will render to her my former kindnesses.” And will
dwell in the midst of Jerusalem — Once more, as of old, I will manifest my presence
and fix my residence there: according to my promise, repeated to my people,
Jerusalem shall be my dwelling-place: see the note on Zechariah 2:10. Jerusalem
shall be called, A city of truth — That is, it shall be such: the truth of God shall be
known, believed, loved, and adhered to therein; the true God, and he only, shall be
worshipped there, and that in sincerity and truth, and in the manner which he hath
prescribed. Its citizens shall love and speak the truth, shall practise and execute true
justice and judgment, and be faithful to Jehovah; and the mountain of the Lord,
The holy mountain — On account of the pure and holy worship performed there,
and the holy conduct of its inhabitants. We see a shadow of the accomplishment of
this prophecy in the Jews, after their return from captivity; but this faithful city,
this city of truth and holiness, in the strictness of the letter, is no other than the
Christian Church, that chaste and faithful spouse of Jesus Christ, Ephesians 5:27.
COKE, "Zechariah 8:3. A city of truth— A faithful city; a spouse without reproach.
"She shall be no longer an abandoned, debauched, and prostituted city; no more
shall be seen in Jerusalem the worship of strange gods; the true God alone shall be
known and worshipped there!" We see a shadow of this prophesy in Judaea after
the return from the captivity; but this faithful city, in the strictness of the letter, is
no other than the church of Jesus Christ;—that chaste and faithful spouse. See
Ephesians 5:27 and Calmet.
CO STABLE, "Verse 3
Yahweh announced that He would return to Zion and reside among His people in
Jerusalem again (cf. Zechariah 1:16; Zechariah 2:10). When He did, people would
call Jerusalem the City of Truth, and they would refer to the temple mount as the
Holy Mountain (cf. Zechariah 14:20-21). Finally the recurring cycle of apostasy
followed by punishment would end.
"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." [ ote: Keil,
2:312.]
PETT, "Zechariah 8:3
‘Thus says YHWH, “I am returned to Zion and I will dwell in the midst of
Jerusalem, and Jerusalem shall be called ‘the city of truth’ and the mountain of
YHWH of Hosts ‘the holy mountain’.” ’
The fact is that God is ready to act, as long as they are willing to respond and obey.
Indeed He can say that He has now ‘returned to Zion’. ‘Zion’ refers to the people of
God wherever they are (Zechariah 2:7). They are His people and He has come to
them.
‘And I will dwell in the midst of Jerusalem.’ Ezekiel in vision had seen the
departure of YHWH from Jerusalem to dwell with those in captivity (chapter 10-11
with chapter 1). ow He is ready to dwell again in Jerusalem. This is His purpose.
He wants Zion to return to Jerusalem. And His further purpose behind this is that
they might from there convey truth to the nations. He wants Jerusalem to so reveal
the truth to the nations that it is called ‘the city of truth’ (compare Isaiah 2:3). And
because of the reverence the nations will hold for it they will see the mountain on
which it is built as a ‘holy’ mountain, a mountain especially set part for the
manifestation of God.
For the giving of a new name to Jerusalem compare Isaiah 62:2-4. The idea is that it
has become responsive to Him and will enjoy a renewed relationship with Him.
But in one sense God’s ‘purpose’ failed because the people were found wanting.
evertheless it was from that city that God’s truth would finally be revealed to the
nations, in Him Who was the Truth, and it would indeed be a holy mountain
because on that mountain God’s own Son would crucified. (See on chapter 12). And
because Zion had failed to return to Jerusalem in full and continual obedience He
would use them in the places to which they had gone as the foundation of His future
people (the synagogues were the first recipients and preaching opportunities of the
Gospel).
Even today we can look at Jerusalem in its present spiritual darkness and declare,
‘that is the place from which truth came out’. For He Who was Himself the Truth
(John 14:6) once walked there. But because it rejected its Messiah, it too was finally
rejected to be replaced by ‘the Jerusalem which is above’ (Galatians 4:26; Hebrews
12:22).
SIMEO , "THE RESTORATIO OF THE JEWS
Zechariah 8:3-8. Thus saith the Lord: I am returned unto Zion, and will dwell in the
midst of Jerusalem: and Jerusalem, shall be called a city of truth; and the mountain

of the Lord of Hosts the holy mountain. Thus saith the Lord of Hosts: There shall
yet old men and old women dwell in the streets of Jerusalem, and every man with
his staff in his hand for very age. And the streets of the city shall be full of boys and
girls playing in the streets thereof. Thus saith the Lord of Hosts; If it be marvellous
in the eyes of the remnant of this people in these days, should it also be marvellous
in mine eyes? saith the Lord of Hosts. Thus saith the Lord of Hosts; Behold, I will
save my people from the east country, and from the west country; and I will bring
them, and they shall dwell in the midst of Jerusalem: and they shall be my people,
and I will be their God, in truth and in righteousness.
THE restoration of the Jews from their present dispersion forms a very principal
subject of all the prophetic writings; and one cannot but be amazed that it should
occupy so small a share of attention amongst the ministers of religion, as scarcely to
be noticed by them. Indeed those who do notice the passages relating to that event,
pervert them for the most part, by applying them to the Church of Christ, and
giving them an interpretation which they were never designed to bear. From
whatever cause this proceeds, it tends exceedingly to keep out of view the mercy of
God towards his once-favoured people, and to foster in our bosoms an indifference
to their welfare. But let us indulge a more benevolent disposition towards them, and
contemplate with pleasure,
I. Their interest in this prophecy—
In its primary sense, it was applicable to the Jews of that day—
[They were at present but a small “remnant,” and under circumstances that were
very discouraging. They had long been afflicted, both by God and man. Previous to
their captivity, the judgments of God had been so heavily inflicted on them, that
scarcely an old man was to be found among them; and nothing but want and misery
was to be seen in the streets [ ote: ver. 10.]: but now peace and plenty should be
restored to them [ ote: ver. 11, 12.]. In a moral view, also, there should be a great
and general improvement, insomuch that their city, which had been the seat of the
most abominable idolatries, should be called “A city of truth;” and the mountain
where their temple was rebuilding, “The holy mountain.”]
But it had respect to the Jewish nation in days that are yet future—
[Of this there is abundant evidence: for Judah alone returned from captivity;
whereas the chapter before us speaks of “Israel and Judah.” Moreover, the Jews
after their return never displayed any great piety; whereas they were, in this
prophecy, designated as a holy people. They were also to “be a blessing among the
heathen, as before they had been a curse [ ote: ver. 13.].” But never, at any period,
were they so execrated amongst the heathen, as since their dispersion by the
Romans: nor, with the exception of the Saviour and his Apostles, have they ever
been such a blessing to the world, as they will be at a future period, when they shall
rise up as missionaries in all the countries where they have been scattered, and be
the means of converting the whole Gentile world to the faith of Christ [ ote: Micah

5:7.]. or can the concluding part of this chapter be referred to any events that have
hitherto taken place in the world. The time is yet to come, when “many people and
strong nations shall come to seek the Lord of Hosts in Jerusalem;” and when “ten
men out of all languages of the nations shall take hold of the skirt of him that is a
Jew, saying, We will go with you, for we have heard that God is with you [ ote: ver.
20–23.].”
What then are the things here predicted? First, the return of the Jews to their own
land. And this is an event which shall certainly be accomplished in due season [ ote:
Isaiah 27:13. Jeremiah 30:3; Jeremiah 30:18-19.] — — — ext it declares their
conversion to the Lord Jesus Christ as their Messiah, and their instrumentality in
converting the heathen world. This also shall be accomplished at the appointed time
[ ote: Hosea 3:5. Isaiah 66:19-20. Romans 11:12; Romans 11:15.] — — —]
God, foreseeing the incredulity of all to whom this prophecy should come, declares,
II. The certainty of its accomplishment, notwithstanding all the difficulties
which lie in the way—
When things are far beyond the powers of man we are apt to judge that they can
never be effected—
[Unbelief is deeply rooted in the heart of man. When Sarah was informed, that she,
notwithstanding the advanced age of herself and her husband, should bear a child,
she laughed at the idea, as altogether incredible [ ote: Genesis 18:9-15.]. The
Israelites in the wilderness, notwithstanding they had seen all God’s wonders in
Egypt and at the Red Sea, conceived it impossible that God should ever give them
flesh to eat in the wilderness [ ote: Psalms 78:19-20.]: and Moses himself staggered
at this promise through unbelief [ ote: umbers 11:18-23.]. So it is with us all: “we
limit the Holy One of Israel [ ote: Psalms 78:41.],” and “judge of him as if he were
altogether such an one as ourselves [ ote: Psalms 50:21.].”]
But this is erroneous and absurd—
[Very pointed is that interrogation in the text: “Thus saith the Lord of Hosts; If it be
marvellous in the eyes of the remnant of this people in these days, should it also be
marvellous in mine eyes? saith the Lord of Hosts.” “There is nothing impossible to
God.” He that by a word called the whole universe into existence, What can he not
do? There were many in our Lord’s days who doubted the resurrection of the body,
because they could not conceive how the scattered atoms could ever be brought
together and re-united into the same corporeal mass, so that every human being
from the beginning to the end of the world should have his own proper body. But
our blessed Lord said to them, “Ye do err, not knowing the Scriptures and the
power of God [ ote: Matthew 22:29.].” A just consideration of God’s omnipotence
would at once have removed all their doubts on this subject, as it will also on every
other subject connected with prophecy. Particularly in reference to the final
restoration and conversion of the Jews is the power of God insisted on, as a pledge

and security for the performance of his promised mercy: “They shall be graffed into
their own olivetree again; for God is able to graff them in again [ ote: Romans
11:23.].” When therefore we see the desperate state to which the Jews are reduced,
and feel inclined to ask, “Can these dry bones live?” let us bear in mind, that God
has declared they shall live [ ote: Ezekiel 37:3-5.], and that “what he has promised
he is able also to perform [ ote: Romans 4:21.].”]
Address—
1. Let none indulge unbelief, in reference to their own souls—
[Frequently are persons ready to despond, as though their difficulties in the divine
life were too great to be surmounted. And truly, if our salvation depended on our
own efforts only, we might well despond. But has not God engaged to keep his
people [ ote: 1 Samuel 2:9. Job 17:9. Philippians 1:6.]? — — — Has not the Lord
Jesus Christ assured us, that “his grace shall be sufficient for us [ ote: 2
Corinthians 12:9.]?” Why then should we be cast down, as though there were no
hope? See how tenderly God chides us for such unworthy and unbecoming fears
[ ote: Isaiah 40:27-31.] — — — and learn to “live by faith in the Lord Jesus,” and
to be “strong in faith, giving glory to God [ ote: Romans 4:20.].”]
2. Let none indulge it, in reference to the Church of God—
[We confess, “it is marvellous in our eyes,” that the Jews should ever become such a
people as we are taught to expect. But we are not therefore to doubt whether the
promises of God respecting them will be fulfilled. What the prophet predicted
respecting the speedy re-establishment of the Jews after their captivity, was
fulfilled: and so will his predictions relative to their future restoration. Hence, in the
words immediately following the text, it is said, “Let your hands be strong, ye that
hear, in these days, these words by the mouth of the prophets:” and again, in ver. 13
“Fear not, but let your hands be strong.” So then say I to you at this time: You who
are engaged in promoting the welfare of the Jewish nation, “fear not, but let your
hands be strong.” Your prospects, humanly speaking, are discouraging; but God is
on your side; and he who by the sound of rams’ horns cast down the walls of
Jericho, will, by your feeble efforts, “glorify himself, and make his own strength
perfect in your weakness.”]
PULPIT, "I am returned (Zechariah 1:16); I return. When Jerusalem was taken
and given over to the enemy, God seemed to have deserted her (Ezekiel 10:18;
Ezekiel 11:23); but new the restoration of the exiles, the rebuilding of the temple, the
voice of prophecy, showed that the Lord had returned, and that new he will dwell in
the midst of Jerusalem (Zechariah 2:10). A city of truth; city of truth; no longer full
of lies and treachery and infidelity. God dwelling therein, it shall be "the faithful
city" (Isaiah 1:26), in which all that is true and real shall flourish (comp. Zechariah
8:16; Zephaniah 3:13). The holy mountain. The hill whereon the temple is built shall
be called the holy mountain, because the Lord dwelt in the sanctuary. The prophecy
in this and the following verses received a partial fulfilment in the days between

Zerubbabel and Christ; but there is a further accomplishment in store.
4 This is what the Lord Almighty says: “Once
again men and women of ripe old age will sit in
the streets of Jerusalem, each of them with cane in
hand because of their age.
BAR ES, "There shall yet dwell old men and old women - Dionysius: “Men
and women shall not be slain now, as before in the time of the Babylonish destruction,
but shall fulfill their natural course.” It shall not be, as when “He gave His people over
unto the sword; the fire consumed their young men and their maidens were not given to
marriage; the priests were slain by the sword and their widows made no lamentation”
Psa_78:63-64; apart from the horrible atrocities of pagan war, when the unborn
children were destroyed in their mothers’ womb 2Ki_15:16; Hos_13:16; Amo_1:13, with
their mothers. Yet (as in Zec_1:17), once more as in the days of old, and as conditionally
promised in the law Deu_4:10; Deu_5:16, Deu_5:33; Deu_6:2; Deu_11:9; Deu_17:20;
Deu_22:7; Deu_32:47; Eze_20:17. As death is the punishment of sin, so prolongation of
life to the time which God has now made its natural term, seems the more a token of His
goodness. This promise Isaiah had renewed, “There shall no more be an infant of days,
nor an old man that hath not filled his days” Isa_65:20. In those fierce wars neither
young nor very old were spared. It implied then a long peace, that people should live to
that utmost verge of human life.
The man, whose staff is in his hand for the multitude of days - The two
opposite pictures, the old men, Dionysius), “so aged that they support with a staff their
failing and trembling limbs,” and the young in the glad buoyancy of recent life, fresh
from their Creator’s hands, attest alike the goodness of the Creator, who protecteth both,
the children in their yet undeveloped strength, the very old whom He hath brought
through “all the changes and chances of this mortal life,” in their yet sustained weakness.
The tottering limbs of the very old, and the elastic perpetual motion of childhood are like
far distant chords of the diapason of the Creator’s love. It must have been one of the
most piteous sights in that first imminent destruction of Jerusalem Jer_6:11; Jer_9:21,
how “the children and the sucklings swooned in the streets of the city; how the young
children fainted for hunger in the top of every street” Lam_2:11, Lam_2:19.
We have but to picture to ourselves any city in which one lives, the ground strewn with
these little all-but corpses, alive only to suffer. We know not, how great the relief of the

yet innocent, almost indomitable joyousness of children is, until we miss them. In the
dreadful Irish famine of 1847 the absence of the children from the streets of Galway was
told me by Religious as one of its dreariest features . In the dreary back-streets and alleys
of London, the irrepressible joyousness of children is one of the bright sun-beams of that
great Babylon, amid the oppressiveness of the anxious, hard, luxurious; thoughtless,
careworn, eager, sensual, worldly, frivolous, vain, stolid, sottish, cunning, faces, which
traverse it. God sanctions by His word here our joy in the joyousness of children, that He
too taketh pleasure in it, He the Father of all. It is precisely their laughing, the fullness of
her streets of these merry creations of His hands, that He speaks of with complacency.
CLARKE, "There shall yet old men and old women - In those happy times the
followers of God shall live out all their days, and the hoary head be always found in the
way of righteousness.
GILL, "Thus saith the Lord of hosts,.... These words are used at every consolatory
promise given, as Kimchi observes, for the confirmation of it:
there shall yet old men and old women dwell in the streets of Jerusalem;
signifying that the inhabitants should be very healthful; no sweeping disease or calamity
should be among them, but they should live to a good old age, as follows:
and every man with his staff in his hand for very age; or "because of multitude
of days" (i); the length of time they should have lived in the world, being worn out, not
with diseases, but with old age, and therefore obliged to use a staff when they walk the
streets for their support; all which is an emblem of the healthfulness of the inhabitants
of Zion, who have no reason to complain of sickness, because their sins are forgiven
them; and of that spiritual and eternal life, which they that are written among the living
in Jerusalem do enjoy; who are in understanding men, fathers in Christ, and are growing
up to the measure of the stature of the fulness of Christ; see Isa_65:20.
HE RY 4-6, " That there shall be in Jerusalem a great increase of people, and all the
marks and tokens of a profound tranquillity, When it has become a city of truth and a
mountain of holiness, it is then peaceable and prosperous, and every thing in it looks
bright and pleasant. 1. You may look with pleasure upon the generation that is going off
the stage, and see them fairly quitting it in the ordinary course of nature, and not driven
off from it by war, famine, or pestilence (Zec_8:4): In the streets of Jerusalem, that had
been filled with the bodies of the slain, or deserted and left desolate, shall now dwell old
men and old women, who have not been cut off by untimely deaths (either through their
own intemperance or God's vengeance), but have the even thread of their days spun out
to a full length; they shall feel no distemper but the decay of nature, and go to their grave
in a full age, as a shock of corn in his season. They shall have every one his staff in his
hand, for very age, to support him, as Jacob, who worshipped, leaning upon the top of
his staff, Heb_11:21. Old age needs a support, and should not be ashamed to use it, but
should furnish itself with divine graces, which will be the strength of the heart and a
better support than a staff in the hand. Note, The hoary head, as it is a crown of glory to
those that wear it, so it is to the places where they live. It is a graceful thing to a city to

see abundance of old people in it; it is a sign, not only of the healthfulness of the air, but
of the prevalence of virtue and the suppression and banishment of those many vices
which cut off the number of men's months in the midst; it is a sign, not only that the
climate is temperate, but that the people are so. 2. You may look with as much pleasure
upon the generation that is rising up in their room (Zec_8:5): The streets of the city
shall be full of boys and girls playing in the streets. This intimates, (1.) That they shall
be blessed with a multitude of children; their families shall increase and multiply, and
replenish the city, which was an early product of the divine blessing, Gen_1:28. Happy
the man, happy the nation, whose quiver is full of these arrows! They shall have of both
sexes, boys and girls, in whom their families shall afterwards be joined, and another
generation raised up. (2.) That their children shall be healthful, and strong, and active;
their boys and girls shall not lie sick in bed, or sit pining in the corner, but (which is a
pleasant sight to parents) shall be hearty and cheerful, and play in the streets. It is their
pleasant playing age; let us not grudge it to them; much good may it do them and no
harm. Evil days will come time enough, and years of which they will say that they have
no pleasure in them, in consideration of which they are concerned not to spend all their
time in play, but to remember their Creator. (3.) That they shall have great plenty, meat
enough for all their mouths. In time of famine we find the children swooning as the
wounded, in the streets of the city, Lam_2:11, Lam_2:12. If they are playing in the
streets, it is a good sign that they want for nothing. (4.) That they shall not be terrified
with the alarms of war, but enjoy a perfect security. There shall be no breaking in of
invaders, no going out of deserters, no complaining in the streets (Psa_144:14); for,
when there is playing in the streets, it is a sign that there is little care or fear there. Time
was when the enemy hunted their steps so closely that they could not go in their streets
(Lam_4:18), but now they shall play in the streets and fear no evil. (5.) That they shall
have love and peace among themselves. The boys and girls shall not be fighting in the
streets, as sometimes in cities that are divided into factions and parties the children soon
imbibe and express the mutual resentments of the parents; but they shall be innocently
and lovingly playing in the streets, not devouring, but diverting, one another. (6.) That
the sports and diversions used shall be all harmless and inoffensive; the boys and girls
shall have no other play than what they are willing that persons should see in the streets,
no play that seeks corners, no playing the fool, or playing the wanton, for it is the
mountain of the Lord, the holy mountain, but honest and modest recreations, which
they have no reason to be ashamed of. (7.) That childish youthful sports shall be
confined to the age of childhood and youth. It is pleasing to see the boys and girls
playing in the streets, but it is ill-favoured to see men and women playing there, who
should fill up their time with work and business. It is well enough for children to be
sitting in the market-place, crossing questions (Mat_11:16, Mat_11:17), but it is no way
fit that men, who are able to work in the vineyard, should stand all the day idle there,
Mat_20:3.
JAMISO , "So tranquil and prosperous shall the nation be that wars shall no longer
prematurely cut off the people: men and women shall reach advanced ages. The promise
of long life was esteemed one of the greatest blessings in the Jewish theocracy with its
temporal rewards of obedience (Exo_20:12; Deu_4:40). Hence this is a leading feature
in millennial blessedness (Isa_65:20, Isa_65:22).
for very age — literally, “for multitude of days.”
K&D 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.
CALVI , "He confirms what we have already stated, that the Jews would be safe
under the hand and protection of God, as he would dwell among them. The cause of
a safe and quiet state he made to be the presence of God. For when we have peace
with the whole world, we may yet disturb one another, except the God of peace
restrains us; inasmuch as mutual and intestine discord may harass us, though we
may be spared by external enemies. It is then necessary in the first place, that the
God of peace and salvation should dwell in the midst of us. But when we have the
presence of God, then comes full security. Suitably then does the Prophet now say,
that yet dwell would old men and old women the midst of Jerusalem: for since the
time the Jews had returned, they had been harassed, we know, by continual wars;
and it could hardly be expected that they could live long in a state of incessant
troubles, while new fears were daily disturbing them. Since then they were thus in
incessant and endless dangers, the Prophet gives them relief, and promises that
there would be to them yet a quiet habitation, so that both men and women would
live to extreme old age. Hence he says, There shall yet dwell, etc
Then he adds, a staff shall be to man for his age, or on account of multitude of days.
This seems indeed to have been said with no great propriety; for it would have been
much better had vigor been given them, so that men failed not through old age.
Hence the weakness mentioned here seems to have been a sign of God’s curse rather
than of his favor; and on this account the Lord promises by Isaiah, that old men
would be vigorous and strong, (Isaiah 65:20;) so that they felt not the disadvantage
of age. But the design of Zechariah, as we have already reminded you, was here
different; for many by their daily complaints depressed the minds of the godly,
declaring that they were deceived, and saying that Jerusalem would not long stand,
as they were surrounded by so many enemies. Hence Zechariah shows, that the Jews
would be in no danger of falling by the hand of enemies, as they would live securely
without any external disturbances; for we know that many old men, half alive
through age and supporting themselves by a staff, cannot be anywhere seen, except
in a state of peace and quietness, undisturbed by enemies. (82)
We now then perceive the design of the Prophet, which was to show, that Jerusalem

The Lord Promises to Bless Jerusalem (38 characters

The Lord Promises to Bless Jerusalem (38 characters

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