TRV
Translation
King James Version
Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
Complete Jewish Bible
"In the past ADONAI-Tzva'ot said, 'Administer true justice. Let everyone show mercy and compassion to his brother.
Berean Standard Bible
“This is what the LORD of Hosts says: ‘Administer true justice. Show loving devotion and compassion to one another.
American Standard Version
Thus hath Jehovah of hosts spoken, saying, Execute true judgment, and show kindness and compassion every man to his brother;
World English Bible Messianic
“Thus has the LORD of Hosts spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother.
Geneva Bible (1599)
Thus speaketh the Lord of hostes, saying, Execute true iudgement, and shewe mercy and compassion, euery man to his brother,
Young's Literal Translation
`Thus spake Jehovah of Hosts, saying: True judgment judge ye, And kindness and mercy do one with another.
In the KJVVerse 22,972 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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John ChrysostomAD 407
DISCOURSES AGAINST JUDAIZING CHRISTIANS 1:6
[You] should have fasted then, when drunkenness was doing those terrible things to you, when your gluttony was giving birth to your ungodliness—not now. Now your fasting is untimely and an abomination. Who said so? Isaiah himself when he called out in a loud voice: “ ‘I did not choose this fast,’ says the Lord.” Why? “You quarrel and squabble when you fast and strike those subject to you with your fists.” But if your fasting was an abomination when you were striking your fellow slaves, does it become acceptable now that you have slain your master? How could that be right?
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.
Caesarius of ArlesAD 542
SERMON 148:3
For this reason, beloved, I am inserting certain headings and notes as to how you ought to understand and receive these matters, so through the goodness of God you can accept and observe them better. In order that the things that I have said may be kept more closely in your hearts, I am briefly repeating what I mentioned. Therefore, in these matters, as I already said above, we judge others dangerously when it is doubtful whether they are acting with a good or bad intention in fasting, keeping vigils, bestowing alms, abstaining or not abstaining from wine and meat, and other similar matters. These things can be done for the sake of God or for human praise, and because we do not know with what motive they are done, we should not judge at all. In matters of this kind the Lord said, “Do not judge, that you may not be judged,” but in a matter of open sin it is said, “Reprove, entreat, rebuke with all patience and teaching.” Moreover, there is what we already mentioned: “Render just judgment.” Now if we are willing to consider these words carefully, as we believe, brothers, and with God’s help to observe them with great solicitude, we are freed from not a little sin. For by the indiscreet judgment, the majority of the human race is proven to be prompt and ready to criticize, although they are not so willing to be judged by others as they are to judge them. Because of this fact sacred Scripture admonishes us, saying, “Before investigating, find fault; examine first, then criticize.” Every person first wants to be questioned, and then, if he is guilty, he patiently endures reproof. Now since we all want this to happen to us from others, it is just that we strive to fulfill the same thing toward them. Let us first inquire with patience and solicitude. Then, when we have learned something quite certainly, we should be willing to give reproof if it is evil and to defend it if it is good, because of what is written, “All that you wish men to do to you, even so do you also to them in like manner; for this is the law and the prophets.” And so let us turn to the Lord and implore his help, so that he himself may deign in his goodness to grant us true discretion and perfect charity: to whom is glory and might together with the Father and the Holy Spirit forever and ever. Amen.
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 7:9 delivers a profound divine imperative from the LORD of hosts, redirecting the post-exilic community's focus from ritualistic fasting to the foundational ethical and moral conduct that truly honors God. The verse commands the people to administer impartial justice, rooted in truth and integrity, and to extend active mercy and deep compassion to one another, emphasizing that genuine piety is demonstrated through righteous and loving interactions within the community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 7:9 employs several powerful literary devices. The most prominent is Divine Command, as indicated by the authoritative opening, "Thus speaketh the LORD of hosts, saying," which immediately establishes the absolute authority and non-negotiable nature of the ensuing imperatives. The verse also utilizes Parallelism through the pairing of "mercy and compassions," which are closely related concepts that reinforce and intensify the call for active benevolence. This pairing emphasizes the depth and breadth of the required empathy. Furthermore, there is a clear Rhetorical Shift from the people's initial concern with ritualistic fasting to God's redirection towards ethical and moral conduct, highlighting a fundamental theological truth about the nature of true worship. The phrase "every man to his brother" functions as a form of Synecdoche, where "brother" represents not just literal siblings but all members of the community, emphasizing the broad application of these principles across all social interactions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 7:9 stands as a timeless articulation of God's unchanging character and His expectations for His people. It reveals that God's desire is for a community that reflects His own attributes of justice, mercy, and compassion, rather than one solely focused on external religious observances. This divine command underscores the prophetic emphasis on ethical monotheism, where true worship is inextricably linked to righteous living and social justice. The verse serves as a crucial reminder that our relationship with God is demonstrated not just in our piety towards Him, but profoundly in our treatment of one another. It highlights that genuine faith transforms hearts, leading to actions that uphold truth, extend grace, and show empathy, thereby building a society that mirrors divine order and love.
REFLECTION AND APPLICATION
Zechariah 7:9 challenges us to examine the authenticity of our faith. It calls us beyond mere religious rituals or outward displays of piety to the heart of what God truly desires: a life characterized by justice, mercy, and compassion in all our interactions. This means actively seeking fairness and truth in our decisions, extending grace and forgiveness even when it's difficult, and cultivating deep empathy for those around us, especially the vulnerable and marginalized. In a world often marked by injustice, division, and indifference, this verse serves as a powerful mandate for believers to be agents of God's righteousness and love. It reminds us that our spiritual walk is inextricably linked to how we treat our "brother," reflecting God's heart for a just and caring community.
Questions for Reflection
FAQ
What is the significance of "the LORD of hosts" in this verse?
Answer: The title "the LORD of hosts" (Hebrew: Yᵉhôvâh tsâbâʼ) emphasizes God's supreme authority and power. "Hosts" refers to armies or multitudes, implying God's sovereignty over all heavenly and earthly forces. In Zechariah 7:9, its use underscores that the commands given—to execute true judgment, show mercy, and compassion—are not mere suggestions but divine imperatives from the Almighty, carrying the full weight of His omnipotence and righteous character. It reinforces that these are non-negotiable requirements for His people.
Why does God emphasize justice, mercy, and compassion over fasting rituals?
Answer: God's emphasis on justice, mercy, and compassion over fasting rituals, as seen in Zechariah 7:4-7 and Zechariah 7:9, reveals His consistent priority throughout the prophetic tradition. While rituals have their place, they are meaningless—or even offensive—if they are not accompanied by a transformed heart that expresses itself in righteous and loving conduct towards others. The people were fasting to mourn past calamities, but God points out that their ancestors' lack of justice and mercy led to those very calamities. God desires genuine piety that manifests in ethical living and social responsibility, reflecting His own character, as highlighted in Isaiah 1:10-17.
CHRIST-CENTERED FULFILLMENT
Zechariah 7:9 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament commands reveal God's righteous character and His desire for His people to reflect it, humanity consistently falls short. Jesus, however, perfectly embodies the "true judgment," "mercy," and "compassions" commanded here. He is the one who perfectly executed true judgment, not by condemning the world, but by offering Himself as the righteous sacrifice to satisfy divine justice. His entire ministry was a demonstration of unparalleled mercy and compassion, from healing the sick and feeding the hungry to extending forgiveness to sinners (Matthew 9:35-36). Moreover, He taught His followers to embody these very virtues, proclaiming that the greatest commandments are to love God and love neighbor, effectively summarizing the essence of Zechariah's command. Through His atoning work, Christ enables believers, indwelt by the Holy Spirit, to live out these commands, empowering them to truly "shew mercy and compassions every man to his brother" as a reflection of His own boundless love and grace (Ephesians 4:32).