Zechariah 8:6

Translation
King James Version
Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the LORD of hosts.
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KJV (with Strong's)
Thus saith H559 the LORD H3068 of hosts H6635; If it be marvellous H6381 in the eyes H5869 of the remnant H7611 of this people H5971 in these days H3117, should it also be marvellous H6381 in mine eyes H5869? saith H5002 the LORD H3068 of hosts H6635.
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Complete Jewish Bible
ADONAI-Tzva'ot says, 'This may seem amazing to the survivors in those days, but must it also seem amazing to me?' says ADONAI-Tzva'ot.
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Berean Standard Bible
This is what the LORD of Hosts says: “If this is impossible in the eyes of the remnant of this people in these days, should it also be impossible in My eyes?” declares the LORD of Hosts.
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American Standard Version
Thus saith Jehovah of hosts: If it be marvellous in the eyes of the remnant of this people in those days, should it also be marvellous in mine eyes? saith Jehovah of hosts.
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World English Bible Messianic
Thus says the LORD of Hosts: “If it is marvelous in the eyes of the remnant of this people in those days, should it also be marvelous in my eyes?” says the LORD of Hosts.
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Geneva Bible (1599)
Thus saith the Lord of hostes, Though it be vnpossible in the eyes of the remnant of this people in these dayes, should it therefore be vnpossible in my sight, sayth the Lord of hostes?
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Young's Literal Translation
Thus said Jehovah of Hosts: Surely it is wonderful in the eyes of the remnant of this people in those days, Also in Mine eyes it is wonderful, An affirmation of Jehovah of Hosts.
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See also
Jeremiah 32:27Romans 4:20Romans 4:21Luke 1:37Luke 18:27Jeremiah 32:17Luke 1:20
In the KJVVerse 22,983 of 31,102

Study This Verse

SUMMARY

Zechariah 8:6 presents a profound rhetorical question from the LORD of hosts, directly challenging the limited human perspective of the post-exilic Jewish community. It contrasts their incredulity regarding the promised restoration and prosperity for Jerusalem with God's infinite power and unwavering faithfulness. The verse underscores that what appears impossible or extraordinary in human estimation is effortlessly achievable and entirely within the divine purview of the Almighty.

CONTEXT

  • Literary Context: Zechariah 8:6 is embedded within a series of nine oracles delivered to the returned exiles in Jerusalem, specifically within a larger section (chapters 7-8) that addresses their fasting practices and offers profound promises of restoration. Following a period of national mourning and spiritual decline, the LORD, through Zechariah, pivots from rebuke to lavish assurances of future blessing. This verse immediately follows declarations of God's intention to return to Zion and dwell in Jerusalem, transforming it into a "city of truth" and a place where old men and children will safely play. The rhetorical question of verse 6 serves as a divine affirmation, preempting any human doubt about the feasibility of such grand promises, setting the stage for further detailed blessings in Zechariah 8:7-8.
  • Historical & Cultural Context: The "remnant of this people" refers to the Jewish exiles who had returned to Judah from Babylonian captivity following Cyrus's decree in 538 BC. They faced immense challenges: a desolate homeland, a ruined temple, economic hardship, and opposition from surrounding peoples. Their initial enthusiasm for rebuilding had waned, replaced by discouragement and a sense of their own weakness. The grand promises of Zechariah 8, including a revitalized Jerusalem, a burgeoning population, and abundant agricultural prosperity, would have seemed utterly fantastical given their impoverished and vulnerable circumstances. The phrase "in these days" highlights their present reality of struggle, contrasting it sharply with the glorious future God envisions.
  • Key Themes: This verse powerfully contributes to several overarching themes within Zechariah and the broader prophetic tradition. It highlights God's Omnipotence and Sovereignty, asserting that His capacity is boundless and not limited by human perception or historical circumstances, as seen in Jeremiah 32:27. It also emphasizes the profound Contrast Between Divine and Human Perspective, where human doubt and limited vision are set against God's perfect understanding and infinite power. What is "marvellous" (extraordinary or difficult) for humanity is a simple matter for God, echoing the truth that God's thoughts are higher than our thoughts. Furthermore, the verse reinforces the theme of Divine Faithfulness and Promises of Restoration, underscoring God's unwavering commitment to His covenant with Israel and His intention to fully restore His people and their land, despite their past failures and present struggles, as promised in Zechariah 8:3-5.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • marvellous (Hebrew, pâlâʼ, H6381): This word (H6381) signifies something extraordinary, difficult, or wonderful—something that goes beyond human capacity, expectation, or comprehension. It can refer to a miracle, a wondrous deed, or something too hard to understand or accomplish. In this context, it captures the human perception of the promised restoration as astonishingly improbable or even impossible.
  • LORD of hosts (Hebrew, Yᵉhôvâh tsâbâʼ, H3068): "LORD" (H3068, Yᵉhôvâh) refers to the covenant name of God, emphasizing His self-existent, eternal nature. "Hosts" (H6635, tsâbâʼ) denotes a mass of persons, especially organized for war (an army), or figuratively, celestial bodies. Together, "LORD of hosts" emphasizes God's supreme authority and power over all heavenly and earthly forces, including armies, angelic beings, and the cosmos. This title underscores His absolute capability to fulfill His promises, no matter how grand or seemingly impossible from a human perspective.
  • eyes (Hebrew, ʻayin, H5869): This word (H5869) literally means "eye," but figuratively it can represent perception, understanding, or perspective. The phrase "in the eyes of" indicates how something appears or is perceived by someone. The contrast between "the eyes of the remnant of this people" and "mine eyes" highlights the vast difference between finite human perception, which is limited by present circumstances and past experiences, and God's infinite, all-seeing perspective, which is unconstrained by any limitation.

Verse Breakdown

  • "Thus saith the LORD of hosts;": This opening phrase, a common prophetic formula, establishes the divine authority and absolute certainty of the message that follows. It signals that the words are not human conjecture but direct revelation from the Almighty, the sovereign commander of all creation.
  • "If it be marvellous in the eyes of the remnant of this people in these days,": This clause sets up the human perspective. The "remnant" refers to the small, struggling group of exiles who had returned to Judah. "In these days" refers to their current difficult circumstances. For them, the grand promises of restoration—a thriving Jerusalem, peace, and prosperity—seemed "marvellous," meaning incredibly difficult, extraordinary, or even impossible to achieve given their present reality and limited resources. Their "eyes" represent their limited human perception and doubt.
  • "should it also be marvellous in mine eyes?": This is the rhetorical question at the heart of the verse. It directly contrasts the human perception of "marvellous" with God's perspective. The implied answer is a resounding "No." What is astonishingly difficult or impossible for humans is not so for God. For the "LORD of hosts," whose power is infinite and whose purposes are unwavering, the promised restoration is not a wondrous or difficult feat but an assured outcome of His sovereign will.
  • "saith the LORD of hosts.": This concluding phrase reiterates the divine authorship and authority, emphatically reinforcing the truth of the rhetorical question and the certainty of God's perspective and power. It serves as a powerful seal on the divine declaration.

Literary Devices

Zechariah 8:6 primarily employs Rhetorical Question to make a powerful theological point. By posing a question whose answer is self-evident, the LORD compels the audience to confront their own limited perspective and acknowledge His boundless power. The question "should it also be marvellous in mine eyes?" implicitly asserts God's omnipotence and challenges human doubt. This is further amplified by Contrast, specifically between the human and divine perspectives on what is "marvellous." The "eyes of the remnant of this people" represent human limitation and incredulity, while "mine eyes" signify God's infinite capacity and effortless ability to accomplish His will. The repeated use of the divine title "LORD of hosts" serves as an Emphasis of God's supreme authority and military might, reinforcing the certainty of His promises and His ability to bring them to pass, regardless of human obstacles.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 8:6 powerfully articulates the vast chasm between human limitation and divine omnipotence. It teaches that God's capacity to act is not constrained by our perceptions of possibility or the magnitude of our challenges. What seems utterly impossible or miraculous from a human vantage point is simply a matter of course for the Creator of the universe. This truth is foundational to understanding God's character as sovereign, faithful, and all-powerful, reminding us that His plans will always prevail, even when they defy our logical expectations. It encourages a faith that looks beyond present circumstances to the limitless power of God to fulfill His word.

REFLECTION AND APPLICATION

Zechariah 8:6 offers profound encouragement for believers navigating seemingly insurmountable obstacles or periods of deep discouragement. Like the post-exilic remnant, we often face circumstances that make God's promises or our own aspirations seem "marvellous" – too good to be true, or utterly impossible. This verse calls us to shift our gaze from the limitations of our "eyes" and "these days" to the boundless power and unwavering perspective of the "LORD of hosts." It reminds us that our finite understanding and present difficulties do not diminish God's infinite capacity or His commitment to His redemptive purposes. Instead of marveling at the impossibility of our situation, we are invited to marvel at the God for whom nothing is too hard. This fosters a deeper trust, inspiring us to press forward in faith, knowing that the God who promised restoration to ancient Israel is the same God who works powerfully in our lives today, bringing about His will in ways that often transcend our comprehension.

Questions for Reflection

  • What "marvellous" or seemingly impossible situations are you facing in your life or community that cause you to doubt God's ability?
  • How does shifting your perspective from your own limited "eyes" to the "eyes" of the LORD of hosts change your outlook on these challenges?
  • In what specific ways can you demonstrate greater trust in God's omnipotence this week, even when circumstances seem to defy His promises?

FAQ

What does "marvellous in the eyes" mean in this context?

Answer: In Zechariah 8:6, "marvellous in the eyes" refers to something that appears extraordinary, difficult, or even impossible from a human perspective. The Hebrew word pâlâʼ (H6381) carries the sense of something wondrous, beyond human comprehension or ability. For the returned Jewish exiles, the promises of a fully restored, prosperous, and populous Jerusalem seemed "marvellous" because their current reality was one of hardship, scarcity, and limited numbers. It was a rhetorical question from God, contrasting their limited, doubt-filled human view with His boundless power, for whom such restoration was not wondrously difficult but rather a simple act of His will. This concept is similar to how God asks Abraham, "Is anything too hard for the LORD?" when Sarah doubts the promise of a child in her old age.

CHRIST-CENTERED FULFILLMENT

Zechariah 8:6, with its profound contrast between human doubt and divine omnipotence, finds its ultimate fulfillment and clearest demonstration in the person and work of Jesus Christ. The "marvellous" works of restoration and salvation that seemed impossible to the "remnant of this people" are precisely what God accomplished through His Son. The incarnation itself is a "marvellous" act, as God became man, a truth that transcends human understanding, yet is central to our faith (John 1:14). Even more "marvellous" is the cross, where the seemingly impossible reconciliation of sinful humanity with a holy God was achieved through Christ's atoning sacrifice (Romans 5:8). The resurrection of Jesus from the dead is the supreme "marvellous" act, demonstrating God's power over sin and death, and serving as the bedrock of our hope (1 Corinthians 15:20-22). What was "marvellous" to the remnant in Zechariah's day—a restored people and city—is fully realized in the New Covenant through Christ, who builds His church, a spiritual temple, and brings about a new creation where all things are made new (Revelation 21:5). Thus, the question of Zechariah 8:6 is answered definitively in Christ: what is "marvellous" in our eyes is precisely what God, in His infinite wisdom and power, has accomplished and continues to accomplish through Him.

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Commentary on Zechariah 8 verses 1–8

The prophet, in his foregoing discourses, had left his hearers under a high charge of guilt and a deep sense of wrath; he had left them in a melancholy view of the desolations of their pleasant land, which was the effect of their fathers' disobedience; but because he designed to bring them to repentance, not to drive them to despair, he here sets before them the great things God had in store for them, encouraging them hereby to hope that their case of conscience would shortly determine itself and that God's providence would as loudly call them to joy and gladness as ever it called them to fasting and mourning. It is here promised,

I. That God will appear for Jerusalem, and will espouse and plead her cause. 1. He will be revenged on Zion's enemies (Zac 8:2): I was jealous for Zion, or of Zion; that is, "I have of late been heartily concerned for her honour and interests, with great jealousy. The great wrath that was against her (Zac 7:12) now turns against her adversaries. I am now jealous for her with great fury, and can no more bear to have her abused in her afflictions than I could bear to be abused by her provocations." This he had said before (Zac 1:14, Zac 1:15), that they might promise themselves as much from the power of his anger, when it was turned for them, as they had felt from it when it was against them. The sins of Zion were her worst enemies, and had done her the most mischief; and therefore God, in his jealousy for her honour and comfort, will take away her sins, and then, whatever other enemies injured her, it was at their peril. 2. He will be resident in Zion's palaces (Zac 8:3): "I have returned to Zion, after I had seemed so long to stand at a distance, and I will again dwell in the midst of Jerusalem as formerly." This secures to them the tokens of his presence in his ordinances and the instances of his favour in his providences.

II. That there shall be a wonderful reformation in Jerusalem, and religion, in the power of it, shall prevail and flourish there. "Jerusalem, that has dealt treacherously both with God and man, shall become so famous for fidelity and honesty that it shall be called and known by the name of a city of truth, and the inhabitants of it shall be called children that will not lie. The faithful city has become a harlot (Isa 1:21), but shall now become a faithful city again, faithful to the God of Israel and to the worship of him only." This was fulfilled; for the Jews after the captivity, though there was much amiss among them, were never guilty of idolatry. Jerusalem shall be called the mountain of the Lord of hosts, owning him and owned by him, and therefore the holy mountain, cleared from idols and consecrated to God, and not, as it had been, the mount of corruption, Kg2 23:13. Note, The city of God ought to be a city of truth and the mountain of the Lord of hosts a holy mountain. Those that profess religion, and relation to God, must study to adorn their profession by all instances of godliness and honesty.

III. That there shall be in Jerusalem a great increase of people, and all the marks and tokens of a profound tranquillity, When it has become a city of truth and a mountain of holiness, it is then peaceable and prosperous, and every thing in it looks bright and pleasant. 1. You may look with pleasure upon the generation that is going off the stage, and see them fairly quitting it in the ordinary course of nature, and not driven off from it by war, famine, or pestilence (Zac 8:4): In the streets of Jerusalem, that had been filled with the bodies of the slain, or deserted and left desolate, shall now dwell old men and old women, who have not been cut off by untimely deaths (either through their own intemperance or God's vengeance), but have the even thread of their days spun out to a full length; they shall feel no distemper but the decay of nature, and go to their grave in a full age, as a shock of corn in his season. They shall have every one his staff in his hand, for very age, to support him, as Jacob, who worshipped, leaning upon the top of his staff, Heb 11:21. Old age needs a support, and should not be ashamed to use it, but should furnish itself with divine graces, which will be the strength of the heart and a better support than a staff in the hand. Note, The hoary head, as it is a crown of glory to those that wear it, so it is to the places where they live. It is a graceful thing to a city to see abundance of old people in it; it is a sign, not only of the healthfulness of the air, but of the prevalence of virtue and the suppression and banishment of those many vices which cut off the number of men's months in the midst; it is a sign, not only that the climate is temperate, but that the people are so. 2. You may look with as much pleasure upon the generation that is rising up in their room (Zac 8:5): The streets of the city shall be full of boys and girls playing in the streets. This intimates, (1.) That they shall be blessed with a multitude of children; their families shall increase and multiply, and replenish the city, which was an early product of the divine blessing, Gen 1:28. Happy the man, happy the nation, whose quiver is full of these arrows! They shall have of both sexes, boys and girls, in whom their families shall afterwards be joined, and another generation raised up. (2.) That their children shall be healthful, and strong, and active; their boys and girls shall not lie sick in bed, or sit pining in the corner, but (which is a pleasant sight to parents) shall be hearty and cheerful, and play in the streets. It is their pleasant playing age; let us not grudge it to them; much good may it do them and no harm. Evil days will come time enough, and years of which they will say that they have no pleasure in them, in consideration of which they are concerned not to spend all their time in play, but to remember their Creator. (3.) That they shall have great plenty, meat enough for all their mouths. In time of famine we find the children swooning as the wounded, in the streets of the city, Lam 2:11, Lam 2:12. If they are playing in the streets, it is a good sign that they want for nothing. (4.) That they shall not be terrified with the alarms of war, but enjoy a perfect security. There shall be no breaking in of invaders, no going out of deserters, no complaining in the streets (Psa 144:14); for, when there is playing in the streets, it is a sign that there is little care or fear there. Time was when the enemy hunted their steps so closely that they could not go in their streets (Lam 4:18), but now they shall play in the streets and fear no evil. (5.) That they shall have love and peace among themselves. The boys and girls shall not be fighting in the streets, as sometimes in cities that are divided into factions and parties the children soon imbibe and express the mutual resentments of the parents; but they shall be innocently and lovingly playing in the streets, not devouring, but diverting, one another. (6.) That the sports and diversions used shall be all harmless and inoffensive; the boys and girls shall have no other play than what they are willing that persons should see in the streets, no play that seeks corners, no playing the fool, or playing the wanton, for it is the mountain of the Lord, the holy mountain, but honest and modest recreations, which they have no reason to be ashamed of. (7.) That childish youthful sports shall be confined to the age of childhood and youth. It is pleasing to see the boys and girls playing in the streets, but it is ill-favoured to see men and women playing there, who should fill up their time with work and business. It is well enough for children to be sitting in the market-place, crossing questions (Mat 11:16, Mat 11:17), but it is no way fit that men, who are able to work in the vineyard, should stand all the day idle there, Mat 20:3.

IV. That the scattered Israelites shall be brought together again from all parts whither they were dispersed (Zac 8:7): "I will save my people from the east country, and from the west; I will save them from being lost, or losing themselves, in Babylon, or in Egypt, or in any other country whither they were driven." They shall neither be detained by the nations among whom they sojourn nor shall they incorporate with them; but I will save them, will separate them, and will bring them to their own land again; by the prosperity of their land I will invite them back, and at the same time incline them to return; and they shall dwell in the midst of Jerusalem, shall choose to dwell there, because it is the holy city, though, upon many other accounts, it was more eligible to dwell in the country; and therefore we find (Neh 11:2) that the people blessed all the men who willingly offered themselves to dwell at Jerusalem.

V. That God would renew his covenant with them, would be faithful to them and make them so to him: They shall be my people and I will be their God. That is the foundation and crown of all these promises, and is inclusive of all happiness. They shall obey God's laws, and God will secure and advance all their interests. This contract shall be made, shall be new-made, in truth and in righteousness. Some think that the former denotes God's part of the covenant (he will be their God in truth, he will make good all his promises of favour to them) and the latter man's part of the covenant - they shall be his people in righteousness, they shall be a righteous people and shall abound in the fruits of righteousness, and shall not, as they have done, deal treacherously and unjustly with their God. See Hos 2:19, Hos 2:20. God will never leave nor forsake them in a way of mercy, as he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were fulfilled in the flourishing state of the Jewish church, for some ages, between the captivity and Christ's time; they were to have a further and a fuller accomplishment in the gospel-church, that heavenly Jerusalem, which is from above, is free, and is the mother of us all; but the fullest accomplishment of all will be in the future state.

All these precious promises are here ratified, and the doubts of God's people silenced, with that question (Zac 8:6): "If it be marvellous in the eyes of this people, should it be marvellous in my eyes? If it seem unlikely to you that ever Jerusalem should be thus repaired, should be thus replenished, is it therefore impossible with God?" The remnant of this people (and God's people in this world are but a remnant), being few and feeble, thought all this was too good news to be true, especially in these days, these difficult days, these cloudy and dark days. Considering how bad the times are, it is highly improbable, it is morally impossible, they should ever come to be so good as the prophet speaks. How can these things be? How can dry bones live? But should it therefore appear so in the eyes of God? Note, We do both God and ourselves a deal of wrong if we think that, when we are nonplussed, he is so, and that he cannot get over the difficulties which to us seem insuperable. With men this is impossible; but with God all things are possible; so far are God's thoughts and ways above ours.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Verse 6) Thus says the Lord of hosts: If it seems difficult in the eyes of the remnant of this people in those days, will it also be difficult in my eyes? says the Lord of hosts. LXX: Thus says the Lord Almighty: If it is impossible before the remnant of this people in those days, will it also be impossible before me? says the Lord Almighty. The prophet presents, word by word and sentence by sentence, the promises of prosperity to Israel and almost incredible things due to their magnitude. Thus says the Lord Almighty, speaking in another manner: Do not think that what I promise belongs to me, and do not believe me as you would believe a man. The promises I make are of God. As I said before, the old people and the elderly will sit in the streets and hold staffs in their hands for a long time. The streets will be made narrower due to the multitude of people, and boys and girls will lead processions as if it were a festival. Jerusalem will be rebuilt and restored to its former state of happiness. To those remaining people who had come out of captivity, this seemed unbelievable when they saw the city completely deserted, with walls in ruins and burnt walls, exhibiting the hand of Babylon. Therefore, he associates: If for those of you who are the remaining captives, what I promise seems difficult or impossible, that such happiness will be in those days when Jerusalem is being built, will it be difficult or impossible in the sight of the Lord who promises these things with my own mouth? For what is impossible for men is possible for God (Matthew 19:26). We have witnessed these things fulfilled during the time of persecution in the churches of Christ, when such a rage of cruelty was stirred up among the persecutors that they even destroyed our assemblies, burned divine books, filled all islands, mines, and prisons with chained flocks of confessors and martyrs. Who would have believed at that time that the very ones who had destroyed would be the ones to build up the churches again? Not because the same men were in power, but because the same royal authority, which previously lay in wait with the rich (Psalms 10), and sought to extinguish the name of Christ as if by a senatorial decree, now constructs basilicas at the expense of the republic of the Churches, and raises up the highest, so that it not only decorates the shining ceilings and roofs with gold, but also clothes the walls with different layers of marble, and venerates the divine books, which it previously handed over to the fire, now gilded and purpled, and distinguished by a variety of gems, in the custody of the Roman state.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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