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Commentary on Zechariah 8 verses 18–23
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.
(Verse 23) Thus says the Lord of hosts: In those days, when ten men from all the languages of the nations take hold of the garment of a Jewish man, saying, 'We will go with you, for we have heard that God is with you.' LXX: Thus says the Lord Almighty: In those days, if ten men from all the languages of the nations take hold of the fringe of a Jewish man, saying, 'We will go with you, for we have heard that God is with you.' Certain Jews say that these things were completed under Zerubbabel, and after Zerubbabel. Others differ, expecting Christ to come in the future. But we understand more correctly and truly in the coming of the Lord and Savior, when He was born of the Virgin Mary. Finally, it is written: 'How long will the peoples come?' (Zech. VIII, 20) When it is said, 'How long,' it does not signify the present time in which Zerubbabel and Joshua were, but the future, when many peoples and strong nations will come to seek the Lord of hosts in Jerusalem and to entreat the face of the Lord. At that time, therefore, and in those days, ten men from all the languages of the nations will take hold of the edge of a man who is a Jew, saying: We will go with you, for we have heard that God is with you. And in Isaiah we read: Seven women will take hold of one man, saying: We will eat our own bread and wear our own clothing, only let your name be called upon us: take away our disgrace (Isaiah 4:1). Therefore, the seven women who are called there, that is, the Churches, whose number is also mentioned in the apostle Paul: for he writes to seven Churches, to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, to the Thessalonians. And in the Apocalypse of John, in the midst of the seven candlesticks (Apoc. I), that is, of the Churches, of the Ephesians, of the Smyrnians, of the Pergamenes, of the Thyatirians, of the Sardisians, of the Philadelphians, of the Laodiceans with variety (or truth), the Lord enters girded with the purest gold. Now in the prophet Zechariah, ten are mentioned, whom the Lord also inquired about, that if He found them in Sodom and Gomorrah, He would deliver them from destruction. For the letter Iota , from which the Savior's name begins, signifies not only the number ten among the Greeks, but also among the Hebrews. And by this mystical discourse it is shown that all those who are considered by the name of Christian, whom the Lord Himself says have left seven thousand in the time of the persecution of Jezebel and the flight of Elijah, who have not bent their knees before Baal (III Kings XIX), and who have come to the measure of a perfect man from all languages and nations, will grasp the fringe of the Jewish man, that is, of the Lord and Savior, about whom it is also said in the Psalms: 'Judah, my king' (Ps. LIX, 9). And: Judas, your brothers will praise you. And again: A ruler will not fail from Judah, and a leader from his loins, until the one to whom it belongs comes, and he will be the hope of the nations (Gen. XLIX, 8, 10): For he will be the offspring of Jesse, and the one who rises to rule the nations, in him the nations will hope (Isai. XI, 10). And when they take hold of him, they will desire to follow in his footsteps; for God is with him. Indeed, from all languages and nations, whoever believes will take hold of the Jewish man, the apostles who are from the Jews and they will say: Let us go with you, for we have heard through the prophets, and we have known by the voice of all the Scriptures, that the Son of God, Christ, is God and Lord with you. When the most manifest prophecy is fulfilled, and the coming of Christ and his apostles is preached, and the faith of all nations, we do not seek anything more. But what we said about the number seven thousand belonging to the name of Christians, calculate in Greek έπτα χίλια και Χριστιανους, and you will find the same number and sum, that is, one thousand nine hundred and forty-one. But also the parable of the ten virgins in the Gospel (Matt. XXV), which we interpret in the senses of the flesh and the spirit, if they have prepared oil of good works for their lamps, and have doubled the number five, so that they may be holy (according to the Apostle) in body and spirit, refer to the sacrament of this number. He will also receive in the future ten cities, the best governed by those who have the most excellent control of their senses (Luke 16).
God will make the return of the remainder so conspicuous that many people who are from different nations and have shared that calamity will perceive God’s care for the people. They will lay hold of any one of them and use him as a guide for a return to Jerusalem, since everyone is sufficiently stirred up to that end from the clear realization that God is with them on the basis of the incredible deeds done for them. The phrase “ten men,” note, here too refers not to number but has the meaning of many.
Ten men: Many of the Gentiles became proselytes to the Jewish religion before Christ: but many more were converted to Christ by the apostles and other preachers of the Jewish nation.
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SUMMARY
Zechariah 8:23 presents a vivid prophetic vision of a future era when the manifest presence of God among His people will draw individuals from every nation to seek fellowship with them. It depicts a dramatic reversal of fortunes for Jerusalem, moving from desolation to such a state of divine blessing that Gentiles from diverse linguistic backgrounds will earnestly desire to associate with Jews, recognizing that God Himself is uniquely with them. This verse encapsulates a profound hope for global spiritual awakening and the ultimate inclusion of all peoples into God's redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 8:23 employs several potent Literary Devices. Symbolism is prominent, particularly with "ten men" representing a significant, perhaps multitudinous, number from the nations, rather than a literal count. This number often signifies completeness or a representative group. The phrase "take hold of the skirt" is a powerful Idiom or Metonymy, where a physical action (grasping a garment) symbolizes a deeper spiritual reality: earnest supplication, seeking protection, or desiring intimate association and shared destiny. It's a vivid image of desperate longing for connection. The phrase "all languages of the nations" uses Hyperbole or Synecdoche to emphasize the universal scope and diversity of the Gentile world that will be drawn, suggesting that no people group will be excluded from this movement. The entire verse functions as a Prophetic Imagery or Visionary Language, painting a picture of a future reality that is both literal in its implications for Israel and symbolic in its broader spiritual fulfillment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 8:23 is a profound statement about the magnetic power of God's presence and His ultimate plan for global redemption. It reveals that God's blessing upon His people is not insular but outward-focused, designed to draw all humanity to Him. The verse anticipates a time when the visible evidence of God's unique relationship with His people will be so compelling that Gentiles, traditionally outside the covenant, will actively seek to join them. This highlights God's universal sovereignty and His desire for all peoples to know and worship Him, demonstrating that salvation is ultimately for the entire world, not just one ethnic group. The "Jew" here becomes a representative, a visible signpost, of God's dwelling place and His redemptive work.
REFLECTION AND APPLICATION
Zechariah 8:23 offers a powerful vision of God's future for humanity, a vision where His manifest presence among His people becomes an irresistible beacon, drawing individuals from "all languages of the nations." This should profoundly shape our understanding of the church's mission and identity today. We are called to be a people so saturated with God's presence, so marked by His character and blessing, that others are compelled to seek Him through us. Our lives, our communities, and our witness should be a living testament to the truth that "God is with you." This is not about ethnic superiority or human achievement, but about reflecting the glory of God so brightly that it attracts those who are spiritually hungry. It reminds us that the most effective evangelism is often the overflow of genuine, vibrant community with God. As believers, we are called to embody the divine presence, living lives of integrity, love, and hope that make others curious about the source of our joy and peace. This prophecy fuels our hope for a future where every tongue will confess Jesus as Lord, and it challenges us to live in a way that actively invites others into that glorious reality now.
Questions for Reflection
FAQ
What is the significance of "ten men" in this verse?
Answer: The phrase "ten men" (H6235 ʻeser and H582 ʼĕnôwsh) is generally understood to be symbolic rather than a literal count. In biblical numerology, ten often represents completeness, a significant number, or a representative group. Here, it emphasizes that a substantial and diverse multitude of people from various Gentile nations will earnestly seek to join with the Jewish people, not just a few individuals. It underscores the broad, universal scope of the prophecy, indicating a widespread movement of non-Jews towards the God of Israel.
What does "take hold of the skirt" mean culturally and prophetically?
Answer: Culturally, "taking hold of the skirt" (H2388 châzaq and H3671 kânâph) was a gesture of earnest supplication, seeking protection, allegiance, or intimate association. It conveyed a desperate desire to be connected with someone who possessed authority, favor, or blessing. For example, in Ruth 3:9, Ruth asks Boaz to "spread your cloak over your servant," a request for protection and marriage. Prophetically, in Zechariah 8:23, this idiom signifies the fervent, almost desperate, desire of the nations to align themselves with the Jewish people, not because of their ethnicity, but because they perceive God's unique and powerful presence with them. It illustrates the magnetic pull of God's manifest blessing and the nations' recognition that salvation and true knowledge of God are found through those with whom He dwells.
CHRIST-CENTERED FULFILLMENT
Zechariah 8:23 finds its ultimate and most profound fulfillment in Jesus Christ and the establishment of His church. While the prophecy speaks of Gentiles being drawn to "a Jew," the New Testament reveals that Jesus, the ultimate Jew and Messiah, is the one in whom "God is with us" (Immanuel, as prophesied in Isaiah 7:14 and fulfilled in Matthew 1:23). Through His atoning work, Jesus broke down the dividing wall between Jew and Gentile, creating "one new humanity" (as described in Ephesians 2:14-16). The "skirt" that the nations now "take hold of" is not merely that of an ethnic Jew, but the very garment of salvation and righteousness offered by Christ. The church, comprised of believers from "all languages of the nations" (Revelation 7:9), becomes the spiritual Israel, the body of Christ, through whom God's presence is made known to the world. The Great Commission in Matthew 28:19-20 is the divine mandate for this global drawing, as Christ promises, "I am with you always, to the very end of the age." Thus, the earnest seeking of the nations in Zechariah 8:23 is ultimately a spiritual hunger for the God who is uniquely present in and through His Son, Jesus, and His global church.