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 Zechariah 8:1-17 declaring the reversal of the former judgments, and the complete, though conditional, restoration of God's favor; the 2nd Zechariah 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."

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 Zechariah 7:8 of the desolations of the earth, comfort is here administered, as Aben Ezra notes.

Restoration and completion of the covenant relation. - Zechariah 8:1. "And the word of Jehovah of hosts came, saying, Zechariah 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 Zechariah 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 Zechariah 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 Ezekiel 9:3; Ezekiel 10:4, Ezekiel 10:18; Ezekiel 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 Zechariah 2:10-13, is not that in the latter passage Jehovah's dwelling in the midst of His people is to be understood in an ideal and absolute sense, whereas here it simply denotes such a dwelling as had taken place before, as Koehler supposes. This is not implied in שׁבתּי, nor is it in harmony with the statement that Jerusalem is to be called a city of truth, and the temple hill the holy mountain. ‛Ir 'ĕmeth does not mean "city of security," but city of truth or fidelity, i.e., in which truth and fidelity towards the Lord have their home. The temple mountain will be called the holy mountain, i.e., will be so, and will be recognised and known as being so, from the fact that Jehovah, the Holy One of Israel, will sanctify it by His dwelling there. Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before. Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain. The opinion, that there is nothing in the promises in Zechariah 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 Zechariah 8:6, Zechariah 8:7, Zechariah 8:8, which follow. How could the simple restoration of the previous covenant relation be described in Zechariah 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.

Again the word of the LORD of hosts came to me, saying,

CHAPTER 8

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.

8:1-8 The sins of Zion were her worst enemies. God will take away her sins, and then no other enemies shall hurt her. Those who profess religion must adorn their profession by godliness and honesty. When become a city of truth and a mountain of holiness, Jerusalem is peaceable and prosperous. Verses 4,5, beautifully describe a state of great outward peace, attended with plenty, temperance, and contentment. The scattered Israelites shall be brought together from all parts. God will never leave nor forsake them in a way of mercy, for this he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were partly fulfilled in the Jewish church, betwixt the captivity and the time of Christ's coming; and they had fuller accomplishment in the gospel church; but the full import must be as to the future times of the Christian church, or the future restoration of the Jews. With men this is impossible, but with God all things are possible; so far are God's thoughts and ways above ours. In the present low state of vital godliness, we can hardly conceive that so complete a change can be made; but a change thus extensive and glorious, can be brought to pass by the almighty power of the new-creating Spirit, in less time than he was pleased to employ in creating the world. Let the hands of all who labour in the cause of the gospel be strong, serving the Lord in true holiness, assured that their labour shall not be in vain.