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 21, 22.) Thus says the Lord of hosts: How long will the people come and dwell in many cities, and the inhabitants go from one to another, saying: Let us go and entreat the face of the Lord, and let us seek the Lord of hosts. I myself will also go, and many peoples and strong nations will come to seek the Lord of hosts in Jerusalem and to entreat the face of the Lord. LXX: Thus says the Lord almighty: Yet many peoples and the inhabitants of many cities will come; and those who dwell in cities will gather in one city, saying: Let us go to entreat the face of the Lord, and let us seek the presence of the Lord almighty. I will also go, and many peoples and numerous nations will come to seek the face of the Almighty Lord in Jerusalem, and to supplicate the face of the Lord. The fast of the fourth, fifth, seventh, and tenth months will be changed into the best festivities, to the extent that the cities of Judah, which were previously deserted, will be celebrated with abundant inhabitants. And one city shall go to another, and they shall encourage one another and say: Because for seventy years the ways of Zion had been desolate, since there was no one to go to the feast, all its gates were deserted, and its priests were lamenting. Now that peace has been restored, let us go to Jerusalem, where it is commanded by law that we offer sacrifices, and let our every male appear before the Lord three times a year (Exod. XXIII). And one city will say to another: Let us go and supplicate the face of the Lord, and let us seek the Almighty Lord. The other city will reply: I will also go. At that time, many peoples and innumerable and powerful nations will come to offer sacrifices to the Lord of Hosts in Jerusalem, and to supplicate His face. For the Lord is near to those who do not test Him, and He reveals His face to those who are not unbelieving. Whoever sees the Son, sees the Father as well; and the Son is the image of the invisible God, not because the Son is visible and the Father invisible, but because when the Son is mentioned, the Father is felt. For the Father does not exist without the Son. Therefore, He Himself speaks in the Gospel: Father, I have manifested Your name to men. What we have said about Jerusalem and Zerubbabel, or after Zerubbabel, is more accurately and fully applied to Christ and Jerusalem, which is understood as the Church: and then concerning the whole world and peoples and nations coming together to offer sacrifices in the temple of the Lord. Also during the time of persecution, as we have mentioned before, the teachers and priests of the Church boldly promise to the captives and believers that the parishes will be rebuilt and peace will be restored, and the face of the Lord is to be sought in the Churches. We pass by in order to dwell in the more obscure things.
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Summary
Zechariah 8:21 vividly portrays a future era of profound spiritual awakening and communal zeal, where people from various cities eagerly encourage one another to embark on a journey of earnest prayer and dedicated seeking of the Lord. This verse captures a prophetic vision of widespread spiritual revival, marked by an urgent, collective desire to draw near to God and acknowledge His sovereign presence, signaling a time of restoration and global recognition of Yahweh's reign.
Context
Literary Context
Zechariah 8:21 is situated within the broader context of Zechariah chapters 7-8, which pivot from the people's questions about fasting (chapter 7) to God's glorious promises of future restoration and blessing for Jerusalem (chapter 8). Following a period of divine judgment and exile, God declares His intention to return to Zion and dwell among His people Zechariah 8:3. This promise forms the bedrock for the subsequent prophecies of peace, prosperity, and a reversal of fortunes for Judah. Verses 20-23 specifically describe the magnetic, universal appeal of God's renewed presence in Jerusalem, drawing people from all nations to worship Him. Thus, verse 21 serves as the opening declaration of this future pilgrimage, highlighting the internal motivation and communal invitation that will characterize this era.
Historical & Cultural Context
The prophecies in Zechariah were delivered to the Jewish remnant who had returned from Babylonian exile, a people struggling to rebuild their temple and their national identity amidst discouragement and opposition. They lived in a world dominated by powerful empires, where the worship of many gods was common. The concept of "seeking the LORD of hosts" was a direct counter-cultural statement, affirming the singularity and supremacy of Israel's God, Yahweh, over all other deities and earthly powers. The idea of cities going to other cities to worship was unusual for the time, as religious pilgrimage was typically centered on a specific holy site (like Jerusalem). This vision, therefore, transcends typical cultural norms, portraying an unprecedented, spontaneous, and widespread movement toward the one true God, driven by an internal spiritual hunger rather than external compulsion.
Key Themes
This verse contributes significantly to several overarching themes in Zechariah. Firstly, it underscores the theme of Divine Restoration and Blessing, revealing God's intention to not only restore His people physically but also to ignite a spiritual fervor among them. Secondly, it highlights Communal Unity and Evangelistic Zeal, as the inhabitants of one city actively encourage others, demonstrating a shared spiritual purpose that transcends local boundaries. This foreshadows a future where the knowledge of God will spread organically. Thirdly, the phrase "to pray before the LORD, and to seek the LORD of hosts" emphasizes Earnest Devotion and the Supremacy of Yahweh, reinforcing God's identity as the omnipotent "LORD of hosts" Zechariah 8:22. Finally, it points to Future Global Ingathering, hinting at a time when many peoples and strong nations will come to Jerusalem to seek the Lord, as explicitly stated in Zechariah 8:22-23.
Exposition and Analysis
Key Word Analysis
This word (H3212) is a primitive root meaning "to walk" (literally or figuratively), but also "to carry," "come," "depart," "flow," and "march." In Zechariah 8:21, its repeated use ("Let us go," "I will go also") emphasizes a deliberate, active movement and a personal commitment to participation in this spiritual pilgrimage. It conveys not merely a casual stroll but a purposeful journey towards a divine encounter.
This root primarily means "to be rubbed or worn," hence "to be weak, sick, afflicted." However, it also carries the figurative sense of "to stroke (in flattering)," "entreat," or "make suit (supplication)." When used with "before the LORD" (pânîym, H6440, "face"), it signifies a deep, earnest, and often humble entreaty, a seeking of God's favor and presence through fervent prayer. It implies a sense of dependence and a desire to soften God's "face" or disposition towards the supplicant.
This word (H1245) is a primitive root meaning "to search out (by any method, specifically in worship or prayer)." It implies a diligent, persistent, and intentional pursuit, a striving after something. In the context of "seeking the LORD of hosts," it denotes a comprehensive quest for God's will, presence, and favor, not a casual inquiry but a determined effort to find and engage with the Divine.
Verse Breakdown
"And the inhabitants of one [city] shall go to another,"
This clause sets the scene, indicating a spontaneous, inter-city movement. It suggests a widespread spiritual awakening that transcends individual communities, fostering a collective desire to seek God. The phrase "inhabitants of one city" implies a local community, and their initiative to "go to another" highlights a proactive, outward-reaching spiritual fervor.
"saying, Let us go speedily"
This reveals the motivation and urgency behind the movement. The "saying" indicates verbal encouragement and shared purpose, while "speedily" (from H1980, hâlak, often implying a quick, eager pace) underscores the enthusiasm and priority given to this spiritual endeavor. It's not a reluctant duty but an excited pursuit.
"to pray before the LORD,"
This specifies the primary purpose of their journey: earnest supplication and communion with God. "Before the LORD" (literally "before the face of Yahweh") emphasizes a desire for direct, personal encounter and favor with the sovereign God, signifying a deep reverence and longing for His presence.
"and to seek the LORD of hosts:"
This expands on the purpose, indicating a comprehensive quest for God's will, guidance, and power. The title "LORD of hosts" (Yahweh Tzeva'ot) powerfully conveys God's omnipotence and supreme authority over all creation, including heavenly armies. Seeking Him implies acknowledging His sovereignty and desiring His intervention and blessing.
"I will go also."
This concluding phrase, spoken by an individual, signifies personal commitment and solidarity. It reflects the contagious nature of this spiritual zeal, where the communal invitation prompts an immediate, personal decision to participate. It underscores the widespread and deeply personal impact of this revival.
Literary Devices
Zechariah 8:21 employs several effective literary devices to convey its powerful message. Personification is evident in the implied agency of "one city" speaking to "another," suggesting a collective, almost living entity that initiates and participates in this spiritual pilgrimage. The phrase "saying, Let us go speedily" imbues the cities with a voice and a shared, urgent purpose. The use of Repetition of the verb "go" (H1980 and H3212) emphasizes the dynamic, active nature of this movement and the widespread participation it entails. Furthermore, the verse utilizes Hyperbole (or perhaps prophetic Idealization) to depict an almost universal, spontaneous, and enthusiastic spiritual awakening, where entire communities are united in their fervent pursuit of God. This creates a vivid and inspiring image of a future marked by unparalleled devotion.
Theological and Thematic Connections
Zechariah 8:21 stands as a powerful prophecy of a future spiritual ingathering, not just of Israel, but of the nations, drawn by the manifest presence of God in Jerusalem. It underscores the inherent human longing for the divine and God's ultimate plan to draw all peoples to Himself. This verse highlights that genuine spiritual revival is characterized by a fervent, communal, and personal desire to seek God's face through prayer and active pursuit of His will. It anticipates a time when the glory of God will be so evident that it compels people from diverse backgrounds to unite in worship, demonstrating God's universal sovereignty and His desire for a relationship with all humanity. This vision of collective, eager seeking of the Lord serves as a profound theological statement about God's magnetic holiness and the ultimate destiny of worship.
Reflection and Application
Zechariah 8:21 offers a compelling vision that transcends its historical context, speaking directly to believers today about the nature of true spiritual vitality. It challenges us to examine our own level of spiritual urgency and enthusiasm. Are we "speedily" seeking the Lord, or is our pursuit of Him a reluctant obligation? This verse also highlights the profound importance of communal encouragement in the spiritual journey. Just as one city called to another, we are called to invite, encourage, and uplift fellow believers and those outside the faith to seek God. This involves actively sharing our faith, inviting others to worship, and fostering environments where spiritual hunger can be nurtured. The prophecy reminds us that genuine revival often begins with a deep, personal longing for God, which then spills over into a collective movement, ultimately drawing many to the "LORD of hosts." It inspires us to pray for and participate in such a spiritual awakening in our own time, trusting in God's power to draw all people to Himself.
Questions for Reflection
FAQ
What is the significance of "LORD of hosts" in this verse?
The title "LORD of hosts" (Hebrew: Yahweh Tzeva'ot) is highly significant. "Yahweh" is God's covenant name, revealing His personal, self-existent nature. "Tzeva'ot" means "armies" or "hosts," referring to heavenly armies, celestial bodies, or even the armies of Israel. When combined, "LORD of hosts" emphasizes God's omnipotence, His sovereign control over all creation, including angelic beings, the cosmos, and all earthly powers. In Zechariah 8:21, it underscores that the God being sought is not a local deity but the supreme, all-powerful ruler of the universe, worthy of universal worship and trust. It reassures the post-exilic community of God's power to fulfill His promises and draws attention to His majestic authority that will ultimately draw all nations Zechariah 8:22 to Him.
Does this verse imply a literal pilgrimage to Jerusalem in the future?
While Zechariah's original audience would have understood this in terms of a literal pilgrimage to Jerusalem, the prophetic language often has layers of fulfillment. It certainly points to a future time when Jerusalem (or what it represents, the dwelling place of God's presence) will be a spiritual magnet for all nations. In a New Testament understanding, the "place" where God is sought is no longer exclusively a physical temple or city, but rather in Christ and through the Holy Spirit. However, the verse's emphasis on a communal movement and eager seeking of God remains profoundly relevant. It could anticipate a future eschatological gathering, but more broadly, it signifies a widespread spiritual turning to the God of Israel by people from all backgrounds, a spiritual pilgrimage of the heart towards the true God, wherever His people gather.
Christ-Centered Fulfillment
Zechariah 8:21, with its vision of a global, eager pilgrimage to seek the Lord, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Testament prophets often envisioned a physical gathering in Jerusalem, the New Testament reveals that God's dwelling place is no longer confined to a geographical location but is embodied in Christ and extended through His Church. Jesus Himself declared that true worship would not be limited to Jerusalem or Mount Gerizim, but would be "in spirit and truth" John 4:21-24. The "LORD of hosts" whom the nations seek is fully revealed in Jesus, who is "God with us" Matthew 1:23. The urgency and communal zeal described in Zechariah find their echo in the Great Commission, where believers are commanded to "go and make disciples of all nations" Matthew 28:19-20, inviting others to "come to me, all you who are weary and burdened, and I will give you rest" Matthew 11:28. The "I will go also" of Zechariah becomes the personal response of faith to Christ's invitation, as individuals from every tribe and tongue are drawn by the Holy Spirit to worship the Lamb of God, who takes away the sin of the world Revelation 7:9-10. Thus, Zechariah's prophecy foreshadows the universal appeal of the Gospel and the ultimate gathering of all peoples around the throne of Christ.