TRV
Translation
King James Version
Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:
Complete Jewish Bible
and it came about that just as they hadn't listened when he called, so ADONAI-Tzva'ot said, 'I won't listen when they call;
Berean Standard Bible
And just as I had called and they would not listen, so when they called I would not listen, says the LORD of Hosts.
American Standard Version
And it is come to pass that, as he cried, and they would not hear, so they shall cry, and I will not hear, said Jehovah of hosts;
World English Bible Messianic
It has come to pass that, as he called, and they refused to listen, so they will call, and I will not listen,” said the LORD of Hosts;
Geneva Bible (1599)
Therefore it is come to passe, that as he cried, and they would not heare, so they cried, and I would not heare, sayth the Lord of hostes.
Young's Literal Translation
And it cometh to pass, as He called, And they have not hearkened, So do they call, and I do not hearken, Said Jehovah of Hosts.
In the KJVVerse 22,976 of 31,102
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Commentary on Zechariah 7 verses 8–14
8 ¶ And the word of the LORD came unto Zechariah, saying,
9 Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.
11 But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.
12 Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.
13 Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:
14 But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.
What was said Zac 7:7, that they should have heard the words of the former prophets, is here enlarged upon, for warning to these hypocritical enquirers, who continued their sins when they asked with great preciseness whether they should continue their fasts. This prophet had before put them in mind of their fathers' disobedience to the calls of the prophets, and what was the consequence of it (Zac 1:4-6), and now here again; for others' harms should be our warnings. God's judgments upon Israel of old for their sins were written for admonition to us Christians (Co1 10:11), and the same use we should make of similar providences in our own day.
I. This prophet here repeats the heads of the sermons which the former prophets preached to their fathers (Zac 7:9, Zac 7:10), because the very same things were required of them now. "Thus does the Lord of hosts speak to you now, and thus he did speak to your fathers, saying, Execute true judgment." The duties here required of them, which would have been the lengthening of the tranquillity of their fathers and must be the restoring of their tranquillity, are not keeping fasts and offering sacrifices, but doing justly and loving mercy, duties which they were bound to by the light and law of nature, though there had been no prophets sent to insist upon them, duties which had a direct tendency to the public welfare and peace, and which they themselves would be the gainers by, and not God. 1. Magistrates must administer justice impartially, according to the maxims of the law and the merits of the cause, without respect of persons: "Judge judgment of truth, and execute it when you have judged it." 2. Neighbours must have a tender concern for one another, and must not only do one another no wrong, but must be ready to do one another all the good offices that lie in their power. They must show mercy and compassion every man to his brother, as the case called for it. The infirmities of others, as well as their calamities, are to be looked upon with compassion. Hanc veniam petimusque damusque vicissim - This kindness we ask and exercise. 3. They must not bear hard upon those whom they have advantage against, and who, they know, are not able to help themselves. They must not, either in commerce or in course of law, oppress the widow, the fatherless, the stranger, and the poor, Zac 7:10. The weakest must not be thrust to the wall because they are weakest. No thanks to men not to deny right to those who are in a capacity to demand it and recover it; but we must, not only for wrath, but also for conscience' sake, give those their own who have not power to force it from us. Or it intimates that that which is but exactness with others is exaction upon the widows and the fatherless; nay, that not relieving and helping them as we ought is, in effect, oppressing them. 4. They must not only not do wrong to any, but they must not so much as desire it nor think of it: "Let none of you imagine evil against his brother in your heart. Do not project it; do not wish it; nay do not so much as please yourself with the fancy of it." The law of God lays a restraint upon the heart, and forbids the entertaining, forbids the admitting, of a malicious, spiteful, ill-natured thought. Deu 15:9, Beware that there be not a thought in thy Belial heart against thy brother.
II. He describes the wilfulness and disobedience of their fathers, who persisted in all manner of wickedness and injustice, notwithstanding these exhortations and admonitions frequently given them in God's name; various expressions to this purport are here heaped up (Zac 7:11, Zac 7:12), setting forth the stubbornness of that carnal mind which is enmity against God, and is not in subjection to the law of God, neither indeed can be. They were obstinate and refractory, and persisted in their transgressions of the law purely from a spirit of contradiction to the law. 1. They would not, if they could help it, come within hearing of the prophets, but kept at a distance; or, if they could not avoid hearing what they said, yet they resolved they would not heed it: They refused to hearken, and looked another way as if they had not been spoken to. 2. If they did hear what was said to them, and, as it seemed, inclined at first to comply with it, yet they flew off when it came to the setting to, and, like a bullock unaccustomed to the yoke, they pulled away the shoulder, and would not submit to the easy yoke and the light burden of God's commandments. They gave a withdrawing shoulder (so the word is); they seemed to lay their shoulder to the work, but they presently withdrew it again, as those Jer 34:10, Jer 34:11. They were like a deceitful bow, as that son that said, I go, sir, but went not. 3. They filled their own minds with prejudices against the word of God, and had some objection or other ready wherewith to fortify themselves against every sermon they heard. They stopped their ears, that they should not hear, as the deaf adder (Psa 58:4), and none are so deaf as those that will not hear, that make their own ear heavy, as the word is. 4. They resolved that nothing which was said to them, for the enforcing of these injunctions, should make any impression upon them: They made their hearts as an adamant-stone, as a diamond, the hardest of stones to be wrought upon, or as a flint, which the mason cannot hew into shape as he can other stone out of the quarry. Nothing is so hard, so unmalleable, so inflexible, as the heart of a presumptuous sinner; and those whose hearts are hard may thank themselves; they are of their own hardening, and it is just with God to give them over to a reprobate sense, to the hardness and impenitence of their own hearts. These stubborn sinners hardened their hearts on purpose lest they should hear what God said to them by the written word, by the law of Moses, and by the words of the prophets that preached to them; they had Moses and the prophets, but resolved they would hear neither, nor would they have been persuaded though one had been sent to them from the dead. The words of the prophet were not regarded by them, though they were words which the Lord of hosts sent and directed to them, though he sent them immediately by his Spirit in the prophets; so that in despising them they affronted God himself and resisted the Holy Ghost. Note, The reason why men are not good is because they will not be so; they will not consider, will not comply; and therefore, if thou scornest, thou alone shalt bear it.
III. He shows the fatal consequences of it to their fathers: Therefore came great wrath from the Lord of hosts. God was highly displeased with them, and justly; he required nothing of them but what was reasonable in itself and beneficial to them; and yet they refused, and in a most insolent manner too. What master could bear to be so abused by his own servant? Such an implacable enmity to the gospel as this was to the law and the prophets was that which brought wrath to the uttermost upon the last generation of the Jewish church, Th1 2:16. Great sins against the Lord of hosts, whose authority is incontestable, bring great wrath from the Lord of hosts, whose power is irresistible. And the effect was, 1. As they had turned a deaf ear to God's word, so God turned a deaf ear to their prayers, Zac 7:13. As he cried to them in their prosperity to leave their sins, and they would not hear, but persisted in their iniquities, so they cried to him in the day of their trouble to remove his judgments, and he would not hear, but lengthened out their calamities. Those that set God at defiance, in the height of their pride, when pangs came upon them cried unto him. Lord, in trouble have they visited thee. But God has said it, and will abide by it, He that turns away his ear from hearing the law, even his prayer shall be an abomination, Pro 28:9; Pro 1:24, etc. Iniquity, regarded in the heart, will certainly spoil the success of prayer, Psa 66:18. 2. As they flew off from their duty and allegiance to God, and were of desultory and unsettled spirits, so God dissipated them and threw them about as chaff before a whirlwind: He scattered them among all the nations whom they knew not, and whom therefore they could not expect to receive any kindness from, Zac 7:14. 3. As they violated all the laws of their land, so God took away all the glories of it: Their land was desolate after them, and no man passed through or returned. All that country that was the kingdom of the two tribes, after the dispersion of the remaining Jews, upon the slaughter of Gedaliah, was left utterly uninhabited; there was not man, woman, or child, in it, till the Jews returned at the end of seventy years' captivity; nay, it should seem, the very roads that lay through the country were deserted (none passed or repassed), which, as it had an intimation of mercy in it (though they were cast out of it, yet it was kept empty for their return), so for the present it made the judgment appear much the more dismal; for what a horrid wilderness must a land be that had been so many years uninhabited! And they might thank themselves; it was they that by their own wickedness laid the pleasant land desolate. It was not so much the Chaldeans that did it. No; they did it themselves. The desolations of a land are owing to the wickedness of its inhabitants, Psa 107:34. This came of their wilful disobedience to the law of God. And the present generation saw how desolate sin had made that pleasant land, and yet would not take warning.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Verses 8 onwards) And the word of the Lord came to Zechariah, saying: Thus says the Lord of hosts: Render true judgments, show kindness and mercy to one another; do not oppress the widow, the orphan, the foreigner, or the poor; and do not devise evil in your hearts against one another. But they refused to listen, and turned a stubborn shoulder, and stopped their ears in order not to hear. They made their hearts adamant in order not to hear the law and the words that the Lord of hosts had sent by his spirit through the former prophets. Therefore great wrath came from the Lord of hosts. And it came to pass as he had spoken, and they did not hear: so shall they cry, and I will not hear, saith the Lord of hosts. And I scattered them throughout all the kingdoms which they did not know; and the land was desolate from them, because there was no one who passed by or returned; and they made the pleasant land a wilderness. LXX: And the word of the Lord came to Zacharias, saying: Thus saith the Lord Almighty, saying: Execute true judgment, and shew mercy and compassion every man to his brother: and oppress not the widow, and the orphan, and the poor man: and let none of you devise evil against his brother in your hearts. And they were unwilling to pay attention, and turned a stubborn shoulder and stopped their ears that they might not hear. They made their hearts diamond-hard lest they should hear the law and the words that the Lord of hosts had sent by his Spirit through the former prophets. Therefore great anger came from the Lord of hosts. As I called, and they would not hear, so they called, and I would not hear, says the Lord of hosts, and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and the pleasant land was made desolate. I wanted these things more, I sought those things that you, not doing, are handed over to captivity; and not the fasting of the fifth and seventh month of desolation and death. Judge a just judgment, so that you may not hear in the Psalms: How long will you judge unjustly, and show partiality to the wicked? Judge for the orphan and the widow; justify the humble and the poor (Psalm 81:2, 3), lest Isaiah also speak to you: Those who justify the wicked for bribes and take away the justice of the righteous (Isaiah 5:23); and because of you, let Habakkuk make a complaint to God on behalf of those who are oppressed: Judgment has been done against me, and the judge accepts bribes; therefore the law is useless and justice does not reach its end, because the wicked oppress the righteous (Habakkuk 1:3, 4). Nor should we consider this commandment of God to be something new; once upon a time, He had given these instructions through Moses: 'You shall judge great as small: you shall not show partiality to anyone, and you shall not have pity on the poor in judgment, for it is the judgment of God' (Deuteronomy 1:17). Each person shall also show mercy and compassion towards their brother. After the severity of judgment, let mercy follow for all, especially towards brothers, whom we perceive to be of the same blood or of the same faith as us. Also see the widow and orphan, of whom it was commanded to us: Be a father to the orphans and a husband to their mother; judge the orphan and justify the widow (Eccl. IV, 10). And do not slander the stranger and the poor, for one is made a foreigner by travel, the other is made lowly by poverty. And let not a man think evil of his brother in his heart, as it is said in the Septuagint: And let everyone not remember the wickedness of his brother in his heart (Luke X). But we must accept our brother and neighbor, or all kinds of people; because we are all generated from one parent, or those who are of the household of faith, according to the parable of the Gospel, which wants all people to be understood as neighbors, not just those who are blood relatives. And whatever anger should be resolved before the sun sets, and all the evil that we have suffered from others should be erased from memory, and we read this in many places, especially in Jeremiah, who speaks in the voice of God: And let each one not remember the malice of his neighbor in your hearts. When I commanded them to do these things, they refused to pay attention and turned their back, despising my orders, disregarding the posture of my body. For we are accustomed, when we wrinkle our forehead and contract our nostrils, to show disdain, to turn our back, according to that which is written: They turned their back to me, and not their face (Jeremiah 2:27). And they have made their ears heavy, so they could not hear, like the deaf adder that stops its ears, which will not hear the voice of charmers, no matter how skillful they might be. For they have made their ears heavy, that they may not hear, and their heart they have turned away, that they may not understand the law of God. Hence, Isaiah, threatening them, says: The heart of this people is fat, and with their ears they have been heavily affected, and their eyes they have closed, lest perhaps they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them. Moreover, what is said according to the Hebrew: And they have placed their heart as adamant (or as adamant), signifies the hardness of heart, and a stony heart, that they have not been willing to receive the words of God. For indeed, the diamond is the strongest stone, which in Hebrew is called Samir, so hard that it breaks all metals and it itself is not broken by any. Hence, it is called indomitable by the Greeks. Pharaoh's heart was hardened by this diamond, so that he would not let the people of God go (Exod. 7 et seq.). And because they had, or rather they set their hearts like a diamond, willingly taking on the hardness of heart, they did not listen to the words of the Lord, which he sent in his spirit, that is, in the Holy Spirit through the hand of the prophets of old, Isaiah, Hosea, and the others, who had clean hands, as it is evident from before the captivity: therefore, great anger was brought about by great sins, and the words of the Lord have been fulfilled, in accordance with the principle of like for like, that just as they walked towards him in wickedness, so he would walk towards them in wickedness, and he would not listen to the words of those calling out, because they too had disregarded the words of the Lord with a deaf ear. Therefore, he scattered them throughout all the kingdoms that they did not know, the kingdoms of the Assyrians, Chaldeans, Medes, Persians, and other nations that were subject to these empires, and in whose lands they were scattered. And all of Judah became desolate, because it had no inhabitant, and there was no one passing through or returning. And the land, which was a honeycomb among all lands and flowed with milk and honey abundantly, they turned into a wilderness. Can we apply these things to those who, in the Church, as delinquents, were cast out from the land of confession, because they refused to hear the Lord, and turned their back on Him departing, and made heavy their ears, and hardened their heart like adamant. And the indignation of the Lord came upon them, and they were scattered throughout all the kingdoms of vices, and their land was deserted, either in soul or body, having no indwelling Lord, nor a returning spirit within themselves. And the once desirable land, which was the dwelling place of the Trinity, has been turned into a desert, the abode of dragons. Let us quickly pass over those things which are clear, so that there may be room for discussing obscure matters: for we are not writing lengthy and flourishing treatises in which eloquence plays a pleasing role, but rather we are writing commentaries, whose duty it is to pass over obvious things and discuss obscure matters.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Zechariah 7:13 delivers a profound principle of divine justice, illustrating the reciprocal consequences of human disobedience. It declares that because the people of Israel stubbornly refused to heed God's prophetic calls and instructions, God, in turn, would refuse to hear their cries for help in times of distress. This verse powerfully underscores the serious spiritual repercussions of persistent rebellion and spiritual deafness, emphasizing that a relationship with God is predicated on responsive obedience.
CONTEXT
Literary Context: Zechariah 7:13 is situated within a larger prophetic discourse (chapters 7-8) addressing a delegation from Bethel. These delegates came to Jerusalem to inquire whether they should continue observing the traditional fasts commemorating the destruction of the first Temple, specifically the fast of the fifth month, nearly 70 years after the event (Zechariah 7:3). God's response through Zechariah shifts the focus from mere ritualistic observance to the imperative of genuine obedience and ethical living. The preceding verses (Zechariah 7:4-7) challenge the sincerity of their fasts, questioning if they were truly for the Lord. Verses Zechariah 7:8-10 then lay out God's true desire: to "execute true judgment, and show mercy and compassions every man to his brother," and not to "oppress the widow, nor the fatherless, the stranger, nor the poor." Verse Zechariah 7:11 describes the people's stubborn refusal to listen, turning "a deaf ear," and Zechariah 7:12 further elaborates on their hardened hearts and rejection of the Law and prophetic words. Thus, verse 13 is the direct, divinely declared consequence of this long history of spiritual insubordination.
Historical & Cultural Context: The prophecy of Zechariah was delivered to the Jewish remnant who had returned from Babylonian exile, around 520-518 BC. They were in the process of rebuilding the Temple, a project that had faced significant delays and opposition. The exile itself was understood as divine judgment for generations of Israel's disobedience, idolatry, and social injustice, as prophesied by earlier prophets like Jeremiah and Ezekiel. The question about continuing the fasts reflects a people grappling with their past and seeking to understand their relationship with God in the post-exilic era. Culturally, fasting was a common religious practice, often associated with repentance and seeking divine favor. However, God's message through Zechariah critiques a superficial religiosity that prioritizes outward ritual over inward transformation and ethical conduct. The phrase "LORD of hosts" (Yahweh Sabaoth) was a powerful title emphasizing God's supreme authority and sovereignty over all armies, both earthly and heavenly, a concept particularly significant for a people struggling to re-establish themselves in a hostile world.
Key Themes: Zechariah 7:13 significantly contributes to several overarching themes within the book and broader prophetic literature. The most prominent is the theme of Reciprocal Justice, where divine action mirrors human behavior; because the people refused to hear God, God would refuse to hear them. This highlights God's righteous character and the consequences of moral accountability, a theme echoed in Proverbs 1:28. Another key theme is the Supremacy of Obedience over Ritual. God makes it clear that true worship is not found in outward religious observances like fasting, but in a heart that genuinely seeks to obey His commands, especially those concerning justice, mercy, and righteousness, as emphasized in Zechariah 7:9-10. The verse also underscores the Severity of Spiritual Deafness and Hardness of Heart, portraying a people who deliberately "made their hearts as an adamant stone" (Zechariah 7:12) against God's word. Finally, it addresses the Problem of Unanswered Prayer, providing a divine rationale for why God might withhold His response from those who have consistently ignored His voice.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 7:13 is rich in Parallelism and Reciprocity. The structure of the verse creates a striking chiastic or antithetical parallelism: "as he cried, and they would not hear; so they cried, and I would not hear." This mirrors the actions of God and the people, creating a direct cause-and-effect relationship. The Reciprocity is stark: the people's refusal to listen to God is met with God's refusal to listen to them. This emphasizes the principle of divine justice, where the punishment fits the crime. The repeated use of "cried" and "hear" amplifies this reciprocal dynamic. Furthermore, the concluding phrase, "saith the LORD of hosts," serves as an Authoritative Declaration, lending immense weight and certainty to the divine judgment. It underscores God's Sovereignty and unchallengeable power, transforming the statement from a mere observation into an irreversible divine decree. The entire verse functions as a powerful Warning, illustrating the severe consequences of spiritual indifference and disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 7:13 is a profound theological statement on the nature of God's justice and humanity's accountability. It reveals that God is not obligated to respond to those who have consistently and willfully rejected His voice and commands. This principle underscores that the divine-human relationship is not a one-way street of unconditional divine blessing, but involves a responsive dynamic. While God is merciful and long-suffering, there are limits to His patience when His people harden their hearts against His truth and justice. The verse serves as a stark reminder that spiritual indifference and persistent disobedience create a barrier to divine communication and intervention, leading to a state where prayers may go unanswered and divine favor is withheld. It emphasizes that true piety is demonstrated not through ritualistic performance, but through a heart that actively listens and obeys God's revealed will, particularly concerning ethical conduct and justice towards others.
REFLECTION AND APPLICATION
Zechariah 7:13 serves as a timeless and sobering warning for all who claim to follow God. It challenges us to deeply examine the sincerity of our spiritual lives, moving beyond mere outward religious observance to genuine, heart-level obedience. The verse compels us to consider whether we are truly "hearing" God's voice—not just audibly, but with a receptive heart ready to respond in obedience. Are there areas in our lives where we have become spiritually deaf, willfully ignoring God's commands or the promptings of His Spirit, particularly concerning justice, mercy, and integrity? This passage reminds us that persistent disobedience or a hardened heart can create a spiritual chasm, leading to a sense of divine silence when we most need God's intervention. It calls us to cultivate a posture of active listening and humble submission, recognizing that our willingness to hear God directly impacts His willingness to hear us. It is an invitation to continuous self-examination and, if necessary, heartfelt repentance, to ensure our relationship with God remains vibrant and responsive, rather than becoming a cycle of unheeded calls.
Questions for Reflection
FAQ
Does Zechariah 7:13 mean God will never hear my prayers if I've disobeyed Him?
Answer: Not necessarily "never," but it highlights a profound spiritual principle: persistent, willful disobedience creates a barrier in our relationship with God. Zechariah 7:13 describes a pattern of stubborn rejection of God's word over a long period, leading to a reciprocal divine response. It's not about a single mistake, but a hardened heart. God is always merciful and ready to forgive those who genuinely repent and turn back to Him, as seen in 1 John 1:9. However, the verse serves as a serious warning against taking God's grace for granted and continually ignoring His commands, which can lead to a period of divine silence or withdrawal. It prompts us to examine our hearts and ensure our prayers are accompanied by a sincere desire to obey.
What does "LORD of hosts" mean in this context?
Answer: The title "LORD of hosts" (Hebrew: Yahweh Sabaoth) is a powerful designation for God, emphasizing His supreme sovereignty and authority. "Hosts" (Hebrew: tsâbâʼ) can refer to heavenly armies (angels), the stars, or even earthly armies. In Zechariah 7:13, it underscores that the declaration of not hearing is not a mere human emotion but a definitive, authoritative decree from the Almighty God, who commands all creation. It highlights His power to execute judgment and the certainty of His word. It reinforces that the consequences of disobedience are not arbitrary but come from the ultimate authority in the universe.
CHRIST-CENTERED FULFILLMENT
While Zechariah 7:13 speaks of God's reciprocal judgment against a disobedient Israel, its ultimate fulfillment and resolution are found in Jesus Christ. The Old Testament repeatedly demonstrates humanity's inability to perfectly hear and obey God's voice, leading to broken covenants and divine judgment. However, Jesus Christ perfectly embodied the obedient Son, always doing the will of the Father, as He declared in John 8:29. He is the ultimate "Word" of God, through whom God speaks to humanity (Hebrews 1:1-2). Through His atoning sacrifice, Christ provides the means for humanity's spiritual deafness to be healed and the barrier of sin to be removed. Believers, through faith in Him, are given a new heart and the Holy Spirit, enabling them to truly "hear" God's voice and obey His commands (Ezekiel 36:26-27). In Christ, the reciprocal principle of Zechariah 7:13 is transformed: because we "hear" and believe in the Son, God hears our cries and grants us access to His presence (John 14:13-14; Hebrews 4:16). He is the mediator who bridges the gap created by human disobedience, ensuring that those who come to God through Him will always be heard and received.