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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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.
The whole life of a good Christian is a holy longing to make progress.
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Summary
Zechariah 8:22 paints a vivid prophetic picture of a future era when "many people and strong nations" will earnestly seek the LORD of hosts in Jerusalem, coming to worship and pray before Him. This verse, situated within a broader vision of restoration for post-exilic Judah, transcends immediate historical circumstances to anticipate a glorious eschatological reality where God's sovereignty is universally acknowledged, and Jerusalem becomes a spiritual magnet for all humanity, signifying a profound expansion of God's redemptive plan beyond the confines of Israel.
Context
Literary Context
Zechariah 8:22 is part of a larger section (chapters 7-8) that addresses the people's questions about fasting after the exile and transitions into a series of glorious promises for Jerusalem's future. Following the initial prophecies of judgment and restoration in chapters 1-6, chapters 7-8 provide a detailed vision of a restored covenant relationship. The immediate verses preceding verse 22 (Zechariah 8:20-21) explicitly state that "peoples shall come, and the inhabitants of many cities" will invite one another to "go speedily to pray before the LORD, and to seek the LORD of hosts." This sets the stage for verse 22, intensifying the vision of universal pilgrimage. The entire chapter emphasizes themes of truth, peace, and prosperity, contrasting the former desolation with a future of divine blessing and global recognition, culminating in the declaration that God will be with His people (Zechariah 8:23).
Historical & Cultural Context
The prophecies in Zechariah were delivered to the Jewish community that had returned from Babylonian exile, a period marked by hardship, discouragement, and the daunting task of rebuilding the temple and their national identity. Jerusalem lay largely in ruins, and the people were struggling to maintain hope and faith. In this context, the idea of "many people and strong nations" coming to Jerusalem was a radical departure from their current reality of vulnerability and isolation. Culturally, ancient Near Eastern empires often imposed their gods and worship practices on conquered peoples. Zechariah's prophecy reverses this, envisioning a future where nations willingly come to Jerusalem, not as conquerors or subjects, but as humble worshippers, acknowledging the supremacy of Israel's God. This also contrasts with the historical reality of Israel's past, where they often succumbed to idolatry and adopted foreign practices, leading to their exile.
Key Themes
This verse powerfully contributes to several overarching themes in Zechariah and broader prophetic literature. First, it highlights Universal Worship and Inclusion, expanding God's redemptive plan beyond Israel to encompass all nations, a recurring motif in the prophets (e.g., Isaiah 2:2-4). Second, it underscores Jerusalem's Centrality as the designated place where the LORD of hosts is sought and worshipped, transforming it from a desolate city into a spiritual beacon. Third, the emphasis on "seeking" and "praying" points to the theme of Earnest Devotion and Sincere Relationship with God, indicating a genuine turning of hearts towards Him. Finally, the prophecy contributes to the Eschatological Hope of God's ultimate kingdom, where His reign will be universally recognized, bringing about an era of peace, unity, and global devotion, as envisioned in passages like Micah 4:1-2).
Exposition and Analysis
Key Word Analysis
This word, translated as "nations," refers to foreign nations, often Gentiles. Its use here, alongside "people" (ʻam), underscores the universal scope of the prophecy, indicating that not just a few individuals but entire ethnic and political entities will come to Jerusalem to worship the LORD. This signifies a profound theological shift from an exclusive focus on Israel to an inclusive vision of global worship.
Translated as "to seek," this primitive root implies an earnest, diligent, and active pursuit. It suggests a deliberate and intentional effort to find, inquire of, or strive after God. In the context of worship and prayer, it denotes a heartfelt desire and determined quest for God's presence and will, not a casual or superficial encounter.
Rendered as "to pray," this root conveys the sense of being weak, sick, or afflicted, and by extension, to entreat or make earnest supplication. When used with "before the LORD" (pânîym), it paints a picture of humble, fervent, and perhaps even desperate, beseeching of God's favor. It highlights the profound reverence and dependency of those who come to worship.
Verse Breakdown
"Yea, many people and strong nations"
This opening phrase immediately establishes the expansive, universal scope of the prophecy. "Many people" (rab ʻam) signifies a multitude of individuals, while "strong nations" (ʻâtsûwm gôwy) refers to powerful, influential, and numerous geopolitical entities. The combination emphasizes that the movement towards Jerusalem will not be limited to a few marginalized groups but will encompass significant global powers, indicating a widespread and undeniable recognition of the LORD's supremacy.
"shall come to seek the LORD of hosts in Jerusalem"
This clause describes the purpose and destination of this global pilgrimage. The verb "come" (bôwʼ) indicates a deliberate movement towards a specific place. The object of their seeking is "the LORD of hosts" (Yᵉhôvâh tsâbâʼ), a title emphasizing God's supreme power, authority, and sovereignty as the commander of heavenly armies and the ruler of all creation. Their destination, "in Jerusalem" (Yᵉrûwshâlaim), highlights the city's future role as the spiritual epicenter of global worship, a place where God's presence is uniquely manifested and sought.
"and to pray before the LORD."
This final clause specifies the nature of their interaction with God. "To pray" (châlâh) denotes humble and fervent supplication, an earnest entreaty for God's favor and presence. The phrase "before the LORD" (pânîym Yᵉhôvâh) literally means "before the face of the LORD," signifying direct, personal encounter and worship in His presence. This underscores the depth of their devotion and the intimate nature of the relationship they seek with the sovereign God.
Literary Devices
Zechariah 8:22 employs several literary devices to convey its powerful message. Hyperbole is evident in the phrase "many people and strong nations," which, while perhaps not numerically absolute, emphasizes the vast, overwhelming, and unprecedented scale of future worship, contrasting sharply with Israel's current smallness and isolation. Symbolism is central, with "Jerusalem" serving as a powerful symbol not just of a physical city, but of God's dwelling place, His restored kingdom, and the center of His universal reign. The phrase "the LORD of hosts" is a title that functions as a Theological Epithet, underscoring God's omnipotence and His ability to bring about such a grand, global transformation. The entire verse functions as a Prophecy, a divinely inspired declaration of future events, offering hope and a vision of God's ultimate redemptive plan.
Theological and Thematic Connections
Zechariah 8:22 offers a profound theological insight into God's universal plan for salvation and worship. It shatters any notion of an exclusively nationalistic God, revealing His desire for all humanity to come to Him. This prophecy anticipates a time when the knowledge of the LORD will not be confined to one people group but will extend to the ends of the earth, drawing diverse nations into a unified act of worship. It speaks to the ultimate triumph of God's kingdom, where His glory fills the earth, and His name is honored by all. This vision underscores the missionary heart of God, demonstrating that His covenant promises, while initially given to Israel, always had a global horizon, culminating in the ingathering of Gentiles.
Reflection and Application
Zechariah 8:22 offers a powerful vision that should ignite hope and purpose in believers today. It reminds us that God's ultimate plan is global in scope, encompassing people from every nation, tribe, and tongue in worship. This grand vision should inspire us to cultivate a heart for the nations, actively participating in God's mission through prayer, giving, and going, knowing that our efforts contribute to this magnificent future reality. Furthermore, the emphasis on "seeking the LORD" and "praying before the LORD" serves as a timeless call to prioritize earnest, humble, and consistent prayer in our personal and corporate lives. It highlights that genuine spiritual vitality flows from a deep, intentional pursuit of God's presence and will. As we live out our faith, our lives should reflect the transforming power of God, becoming a compelling witness that draws others to inquire about the hope we possess, much like Jerusalem is prophesied to draw the nations.
Questions for Reflection
FAQ
Does Zechariah 8:22 refer to a literal pilgrimage to Jerusalem in the future?
While the prophecy uses literal language of "coming to Jerusalem," many biblical scholars interpret this through a dual lens. It certainly anticipates a future, perhaps literal, preeminence for Jerusalem in a millennial or eschatological age, where it serves as a spiritual capital. However, it also carries profound spiritual and symbolic meaning, pointing to the ultimate gathering of all nations to worship God in His presence. In the New Testament, the concept of "Jerusalem" expands to include the spiritual community of believers (the church) and the "new Jerusalem" that descends from heaven (Revelation 21:2). Therefore, the "coming to Jerusalem" can be understood as a spiritual pilgrimage of faith and worship to God, ultimately fulfilled in Christ and His church, which transcends geographical boundaries.
What is the significance of the title "the LORD of hosts"?
The title "the LORD of hosts" (Hebrew: Yahweh Sabaoth) is highly significant in prophetic literature, appearing frequently in Zechariah. "Yahweh" is God's personal covenant name, emphasizing His self-existence and faithfulness. "Sabaoth" means "armies" or "hosts," referring to celestial armies (angels) or earthly armies, or even the stars and all creation. When combined, "the LORD of hosts" signifies God's supreme power, authority, and sovereignty over all creation, both visible and invisible. It portrays Him as the Almighty Commander, capable of fulfilling all His promises, even those as grand and seemingly impossible as drawing all nations to Himself. This title reassures the struggling exiles that the God who makes these promises is fully capable of bringing them to pass.
Christ-Centered Fulfillment
Zechariah 8:22 finds its ultimate and profound fulfillment in Jesus Christ and the New Covenant He inaugurated. While the prophecy speaks of nations coming to a physical Jerusalem, Christ Himself becomes the true temple and the ultimate locus of God's presence, superseding any geographical location. Jesus declared, "where two or three are gathered in my name, there am I among them" (Matthew 18:20), and He taught the Samaritan woman that true worship would not be confined to a mountain or Jerusalem, but would be "in spirit and truth" (John 4:21-24). Through His atoning sacrifice, Christ broke down the dividing wall between Jew and Gentile (Ephesians 2:14), making it possible for "many people and strong nations" to be reconciled to God and become part of His spiritual house, the church (1 Peter 2:5). The "seeking the LORD of hosts" is now realized by coming to Christ, who is "the way, the truth, and the life" (John 14:6), and "to pray before the LORD" is fulfilled through access to the Father by the one Spirit (Ephesians 2:18). Ultimately, the vision of all nations worshipping God is consummated in the heavenly New Jerusalem, where a great multitude from every tribe, tongue, people, and nation worships the Lamb (Revelation 7:9-10).