TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 8:18–23. His three-level outline is real structure in the source text, so it is rendered as structure.
These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple.
I.That a happy period should be put to their fasts, and there should be no more occasion for them, but they should be converted into thanksgiving days, Zac 8:19. This is a direct answer to the enquiry concerning their fasts, Zac 7:3. Those of them that fasted in hypocrisy had their doom in the foregoing chapter, but those that in sincerity humbled themselves before God, and sought his face, have here a comfortable assurance given them of a large share in the happy times approaching. The four yearly fasts which they had religiously observed should be to the house of Judah joy and gladness, and solemn feasts, and those cheerful ones. Note, Joyous times will come to the church after troublous times; if weeping endure for more than a night, and joy come not next morning, yet the morning will come that will introduce it at length. And, when God comes towards us in ways of mercy, we must meet him with joy and thankfulness; when God turns judgments into mercies we must turn fasts into festivals, and thus walk after the Lord. And those who sow in tears with Zion shall reap in joy with her; those who submit to the restraints of her solemn fasts while they continue shall share in the triumphs of her cheerful feasts when they come, Isa 66:10. The inference from this promise is, "Therefore love the truth and peace; be faithful and honest in all your dealings, and let it be a pleasure to you to be so, though thereby you cut yourselves short of those gains which you see others get dishonestly; and, as much as in you lies, live peaceably with all men, and be in your element when you are in charity. Let the truths of God rule in your heads, and let the peace of God rule in your hearts."
II.That a great accession should be made to the church by the conversion of many foreigners, Zac 8:20-23.
This was fulfilled but in part when, in the latter times of the Jewish church, there were abundance of proselytes from all the countries about, and some that lay very remote, who came yearly to worship at Jerusalem, which added very much both to the grandeur and wealth of that city, and contributed greatly to the making of it so considerable as it came to be before our Saviour's time, though now it was but just peeping out of its ruins. But it would be accomplished much more fully in the conversion of the Gentiles to the faith of Christ, and the incorporating of them with the believing Jews in one great body, under Christ the head, a mystery which is made manifest by the scriptures of the prophets (Rom 16:26), and by this among the rest, which makes it strange that when it was accomplished it was so great a surprise and stumbling-block to the Jews. Observe,
1.Who they are that shall be added to the church - people, and the inhabitants of many cities (Zac 8:20); not only a few ignorant country people that may be easily imposed upon, or some idle people that have nothing else to do, but intelligent inquisitive citizens, men of business and acquaintance with the world, shall embrace the gospel of Christ; yea, many people and strong nations (Zac 8:22), some of all languages, Zac 8:23. By this it appears that they are brought into the church, not by human persuasion, for they are of different languages, not by external force, for they are strong nations, able to have kept their ground if they had been so attacked, but purely by the effectual working of divine truth and grace. Note, God has his remnant in all parts; and in the general assembly of the church of the first-born some will be found out of all nations and kindreds, Rev 7:9.
2.How their accession to the church is described: They shall come to pray before the Lord and to seek the Lord of hosts (Zac 8:21); and, to show that this is the main matter in which their conversion consists, it is repeated (Zac 8:22): They shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. No mention is made of their offering sacrifices, not only because these were not expected from the proselytes of the gate, but because, when the Gentiles should be brought in, sacrifice and offering should be quite abolished. See who are to be accounted converts to God and members of the church: and all that are converts to God are members of the church.
(1.)They are such as seek the Lord of hosts, such as enquire for God their Maker, covet and court his favour, and are truly desirous to know his mind and will and sincerely devoted to his honour and glory. This is the generation of those that seek him.
(2.)They are such as pray before the Lord, - such as make conscience, and make a business, of the duty of prayer, - such as dare not, would not, for all the world, live without it, - such as by prayer pay their homage to God, own their dependence upon him, maintain their communion with him, and fetch in mercy and grace from him.
(3.)They are such as herein have an eye to the divine revelation and institution, which is signified by their doing this in Jerusalem, the place which God had chosen, where his word was, where his temple was, which was a type of Christ and his mediation, which all faithful worshippers will have a believing regard to.
3.How unanimous they shall be in their accession to the church, and how zealous in exciting one another to it (Zac 8:21): The inhabitants of one city shall go to another, as formerly when they went up from all parts of the country to worship at the yearly feasts; and they shall say, Let us go speedily to pray before the Lord; I will go also. This intimates,
(1.)That those who are brought into an acquaintance with Christ themselves should do all they can to bring others acquainted with him; thus Andrew invited Peter to Christ and Philip invited Nathanael. True grace hates monopolies.
(2.)That those who are duly sensible of their need of Christ, and of the favour of God through him, will stir up themselves and others without delay to hasten to him: "Let us go speedily to pray; it is for our lives, and the lives of our souls, that we are to petition, and therefore it concerns us to lose no time; in a matter of such moment delays are dangerous." (3.) That our communion with God is very much assisted and furthered by the communion of saints. It is pleasant to go to the house of God in company (Psa 55:14), with the multitude (Psa 42:4), and it is of good use to those that do so to excite one another to go speedily and lose no time; we should be glad when it is said to us, Let us go, Psa 122:1. As iron sharpens iron, so may good men sharpen the countenances and spirits one of another in that which is good. (4.) That those who stir up others to that which is good must take heed that they do not turn off, or tire, or draw back themselves; he that says, Let us go, says, I will go also. What good we put others upon doing we must see to it that we do ourselves, else we shall be judged out of our own mouths. Not, "Do you go, and I will stay at home;" but, "Do you go, and I will go with you." "A singular pattern (says Mr. Pemble) of zealous charity, that neither leaves others behind nor turns others before it."
4.Upon what inducement they shall join themselves to the church, not for the church's sake, but for his sake who dwells in it (Zac 8:23): Ten men of different nations and languages shall take hold of the skirt of him that is a Jew, begging of him not to outgo them, but to take them along with him. This intimates the great honour they have for a Jew, as one of the chosen people of God, and therefore well worthy their acquaintance; they cannot all come to take him by the hand, or embrace him in their arms, but are ambitious to take hold of the skirt of his robe, to touch the hem of his garment, saying, We will go with you, for we have heard that God is with you. The gospel was preached to the Jews first (for of that nation the apostles were) and by them it was carried to the Gentiles. St. Paul was a Jew whose skirt many took hold of when they welcomed him as an angel of God, and begged him to take them along with him to Christ; thus the Greeks took hold of Philip's skirt, saying, Sir, we would see Jesus, Joh 12:21. Note, It is the privilege of the saints that they have God with them, have him among them - the knowledge, and fear, and worship of him; they have his favour and gracious presence, and this should invite us into communion with them. It is good being with those who have God with them, and those who join themselves to the Lord must join themselves to his disciples; if we take God for our God, we must take his people for our people, cast in our lot among them, and be willing to take our lot with them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 18, 19,.) And the word of the Lord of hosts came to me, saying: Thus says the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Judah, joy and gladness, and great solemnities: only love ye truth and peace. LXX: And the word of the Lord Almighty came to me, saying: Thus says the Lord Almighty. The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Judah, joy and gladness, and good festivals (for this is the Hebrew word Tobim (), meaning good), and be happy, and love truth and peace. To the question that Sarasar and Rogommelech asked through messengers, whether they should fast and mourn in the fifth month and the seventh month, as it is written in the Septuagint, or whether they should end the fast and put away mourning after the completion of the temple, with many things being set forth in the midst of what they would do and what they would hope for, the Lord responded through the person of the prophet: the fast of the fourth month, and the fast of the fifth month, and the fast of the seventh month, and the fast of the tenth month (for the month is understood) shall be turned into joy and gladness for the house of Judah and Jerusalem on the appointed feasts. God alone seeks the truth and peace. In this place, many of our people have said many different things, and there is disagreement among them. Some, professing obscurity, have passed over the deepest pit in their commentaries: thinking it better to say nothing at all than to say too little. Therefore, we are compelled to turn to the Hebrews and seek the truth of knowledge from the source rather than from the streams: especially since there is no prophecy about Christ, where they often twist and conceal the truth with lies; but rather the order of history is woven from what comes before and what follows. On the seventeenth day of the month of July, which is called Julius in Latin, it is believed to commemorate the moment when Moses came down from Mount Sinai and threw down and broke the tablets of the Law (Exodus 32), and when the walls of the city were first breached, according to Jeremiah (Jeremiah 52). In the fifth month, which is called Augustus in Latin, when a rebellion arose among the people because of the spies of the Holy Land, they were commanded not to ascend the mountain; but for forty years they wandered in the wilderness, with the exception of Caleb and Joshua, until they all perished (Numbers 14). In this month, both by Nabuchodonosor (Jer. LII), and many centuries later by Titus and Vespasian, the temple in Jerusalem was burned and destroyed, the city of Bether was captured, to which many thousands of Jews had fled, the temple was plowed in disgrace by the Roman governor Turannius Rufus. In the seventh month, which is called October among us, as we have said above, Godolias was killed, and the tribes of Judah and the remains of Jerusalem were scattered (IV Reg. 25). We read Jeremiah (Chapters XXXIX and XLI). In the tenth month, which is called January among us, because it is the door of the year and the beginning, Ezekiel, being in captivity, heard that the temple was destroyed in the fifth month, which we fully know from the same prophet. Therefore, this is all that is said: The days of mourning and fasting that you have had until now for sorrow, you shall know that I planned to do good to Jerusalem and the house of Judah, to turn them into joy and gladness and festive occasions, if only you love truth and peace. According to interpretation, because then we fast when the bridegroom is taken away from us (Luke 5), and we do not deserve to have his presence when the Lord returns to us and decides to bless us, all sorrow will turn into joy; and the previous hunger for the word of God, the presence of his teachings, and the satisfaction of heavenly bread, will be weighed.
Continue studying Zechariah 8:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Zechariah 8:20 is a powerful prophetic declaration from the LORD of hosts, looking forward to a time of glorious spiritual restoration and international pilgrimage to Jerusalem. It foretells a future era when diverse nations and peoples, from various urban centers, will be drawn to Jerusalem, not merely as a rebuilt city, but as a spiritual magnet, seeking God's presence and truth, signifying a universal ingathering that transcends ethnic boundaries.
Context
Literary Context
This verse is situated within a series of encouraging prophecies given to the returned Jewish exiles in Judah, assuring them of God's continued favor and future blessings after the Babylonian captivity. Chapters 7 and 8 form a cohesive unit addressing the people's questions about fasting and their future. Following promises of peace, prosperity, and the rebuilding of Jerusalem and its inhabitants (see Zechariah 8:3-8), Zechariah shifts focus from the internal restoration of Judah to its external impact on the world. The preceding verses in Zechariah 8:18-19 speak of God turning mourning into joy and fasting into feasts, setting the stage for a time of such abundant blessing that it will attract the nations.
Historical & Cultural Context
The prophecy is delivered to a post-exilic community, a generation that had returned from seventy years of Babylonian captivity. They were engaged in the arduous task of rebuilding the temple and their shattered society. Life was challenging, marked by economic hardship, opposition from surrounding peoples, and a lingering sense of discouragement. The people were questioning the purpose of their fasting and whether God was truly with them. Zechariah's message, delivered through a series of visions and oracles, aimed to provide divine assurance, motivate them to continue rebuilding, and offer a grand vision of God's ultimate plan for Jerusalem and the nations, placing their present struggles within a larger, hopeful eschatological framework.
Key Themes
Zechariah 8:20 contributes significantly to several major themes in the book of Zechariah and broader biblical prophecy. Firstly, it underscores Divine Assurance and Sovereignty, as indicated by the recurring phrase "Thus saith the LORD of hosts," emphasizing God's absolute power and faithfulness to His promises despite human weakness or opposition. Secondly, it highlights the theme of Restoration and Future Glory of Jerusalem, portraying the city not just as physically rebuilt but spiritually transformed into a center of global worship and pilgrimage. This vision extends beyond a purely Israelite focus to a Universal Ingathering of Nations, where diverse peoples are drawn to God. This aligns with similar messianic prophecies found throughout the Old Testament, such as those detailing the nations streaming to the mountain of the Lord in the latter days or Micah's parallel vision.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to say," but used with great latitude. In this context, it signifies a direct, authoritative declaration from God. It emphasizes that the following prophecy is not a human speculation but a divine utterance, carrying the weight of God's unchangeable will and power to bring it to pass.
Composed of H3068 (Jehovah, the self-existent or eternal God) and H6635 (a mass of persons, especially organized for war; an army, host). This divine title, frequently used in Zechariah, emphasizes God's supreme authority and omnipotence as the commander of heavenly armies and all creation. It assures the reader that the one making this promise has the power to fulfill it, no matter how grand or seemingly impossible.
A primitive root meaning "to sit down," "to dwell," or "to remain." Here, it refers to those who permanently reside in the cities. The inclusion of "inhabitants" alongside "people" underscores the settled, established nature of the communities from which these pilgrims will come, signifying a widespread and deeply rooted movement of nations towards God.
Verse Breakdown
"Thus saith the LORD of hosts;"
This opening phrase functions as a divine oracle formula, immediately establishing the absolute authority and certainty of the prophecy that follows. It is God Himself, the sovereign commander of all creation, who is speaking, guaranteeing the fulfillment of His word.
"[It shall] yet [come to pass], that there shall come people, and the inhabitants of many cities:"
This clause declares the future reality of a global pilgrimage. The phrase "it shall yet come to pass" emphasizes the certainty and future timing of this event. "People" (H5971, referring to a congregated unit or nation) and "the inhabitants of many cities" (H5892, referring to guarded places or towns, modified by H7227, "abundant" or "many") collectively signify a vast, diverse, and widespread movement of humanity. It indicates that not just individuals but entire communities and nations from numerous urban centers will be drawn to God's presence.
Literary Devices
The verse employs several significant literary devices. Divine Oracle is immediately established by the opening formula, "Thus saith the LORD of hosts," which authenticates the prophecy as a direct, authoritative message from God. This lends immense weight and certainty to the future event being described. The use of Hyperbole or Generalization in "people, and the inhabitants of many cities" conveys the immense scale and widespread nature of the future ingathering, suggesting a universal appeal rather than a literal count of every single city. This is further enhanced by Synecdoche or Metonymy, where "inhabitants" stands for the entire population and their collective desire, and "cities" represents the nations and cultures from which they originate. The entire verse functions as a Prophecy, foretelling a future event that is part of God's overarching redemptive plan, offering hope and a grand vision to the struggling post-exilic community.
Theological and Thematic Connections
Zechariah 8:20 speaks profoundly to God's universal redemptive plan, revealing His heart for all humanity, not just a chosen few. It underscores the eschatological hope that one day, the knowledge of the Lord will cover the earth as the waters cover the sea, and all nations will acknowledge His sovereignty. This prophecy highlights God's faithfulness to His promises, demonstrating that His ultimate intention is to draw all peoples to Himself, creating a unified worshiping community centered on His presence. It points to a time when spiritual hunger will overcome cultural and geographical barriers, leading to a spontaneous, widespread movement towards the source of truth and life.
Reflection and Application
Zechariah 8:20 offers a profound and encouraging vision for believers today. It reminds us that God's ultimate plan is expansive, encompassing all peoples and nations. This should inspire a deep sense of hope and confidence in the sovereign work of God, knowing that His purposes for global worship and reconciliation will ultimately be fulfilled. For those engaged in mission and evangelism, it serves as a powerful affirmation that our efforts are aligned with God's grand design, and that the Spirit is at work drawing people from every corner of the earth. It challenges us to broaden our perspective beyond our immediate communities and pray for, and actively participate in, the global ingathering of believers. Furthermore, it fosters a vision of future unity, where diverse cultures and backgrounds will come together in shared worship, reminding us of the importance of hospitality, inclusivity, and breaking down barriers within the church today.
Questions for Reflection
FAQ
What is the significance of the phrase "LORD of hosts" in this verse?
The title "LORD of hosts" (Hebrew: Yahweh Sabaoth) is highly significant. "Yahweh" is the covenant name of God, emphasizing His self-existence and faithfulness. "Sabaoth" means "armies" or "hosts," referring to both the heavenly armies (angels) and the celestial bodies. When combined, it portrays God as the almighty commander of all creation, both visible and invisible. In Zechariah, a book given to a discouraged post-exilic community, this title frequently appears to underscore God's supreme authority, power, and ability to fulfill His promises, no matter how impossible they might seem from a human perspective. It assures the people that the one who speaks this prophecy has the infinite resources and power to bring it to pass.
Has this prophecy in Zechariah 8:20 been fulfilled?
This prophecy has a multi-layered fulfillment. In a partial sense, there were instances in the post-exilic period and during the Second Temple era where Gentiles were drawn to Jerusalem, particularly for festivals or to learn about the God of Israel (e.g., Acts 2:5-11). However, the scale and universality described in Zechariah 8:20-23 clearly point to an eschatological, ultimate fulfillment. The New Testament sees this prophecy fulfilled spiritually in the church, where people from "every tribe and language and people and nation" are being gathered into the body of Christ (e.g., Revelation 5:9). Ultimately, it will find its complete consummation in the New Heavens and New Earth, where the nations will walk in the light of the New Jerusalem (see Revelation 21:24-26).
How does this prophecy relate to Christian mission today?
Zechariah 8:20 provides a powerful theological foundation and motivation for Christian mission. While the ultimate fulfillment is eschatological, the spirit of this prophecy aligns perfectly with the Great Commission given by Jesus Christ. Just as the Old Testament prophets envisioned nations streaming to Jerusalem, Jesus commanded His followers to "go and make disciples of all nations" (Matthew 28:19). This verse reminds us that God's heart is for all peoples, and He is actively drawing them to Himself. It encourages believers to participate in this divine work, inviting people from "many cities" and diverse backgrounds to come to know the Lord, anticipating the day when every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11).
Christ-Centered Fulfillment
Zechariah 8:20 finds its ultimate and most profound fulfillment in Jesus Christ and the establishment of His church. While the Old Testament prophets envisioned a physical pilgrimage to Jerusalem, the New Testament reveals that Jesus Himself is the true temple, the center of God's presence, and the one to whom all nations are now drawn. As Jesus declared, "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32). The "people and inhabitants of many cities" who come are now gathered into the spiritual Jerusalem, the church, which is built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone (Ephesians 2:19-22). Through His atoning work on the cross, Christ broke down the dividing wall of hostility, making it possible for both Jew and Gentile to have access to the Father by one Spirit (Ephesians 2:14-18). Thus, the prophecy of Zechariah 8:20 is being fulfilled as the gospel is proclaimed to every nation, tribe, people, and language, drawing a vast multitude into the kingdom of God, anticipating the glorious day when the nations will truly walk in the light of the New Jerusalem, whose lamp is the Lamb (Revelation 21:23-26).